English
O. Asking and answering. This is asking. There are also two intentions in asking: asking which signs will be eliminated, and asking from which signs one can be completely liberated. Regarding the intention of the first question, there are also three different explanations: Some say that when the signs of clinging mentioned above are eliminated, it refers to the meaning of the phrase "which signs will be completely eliminated." Some say that the elimination of the ten signs mentioned above refers to the meaning of the phrase "from which sign is it explained, starting from the disease of the signs of meditation and distraction." Some say that the elimination of the signs of clinging mentioned above refers to the meaning of the phrase "what kind of sign is it?" If these three questions are combined, there will also be three answers. When the literal meaning of the sutra appears, it will be explained. Son of the lineage, the object of meditation, the image of the sign will be eliminated, and one will be completely liberated from the sign of all afflictions, and it will also be eliminated. This is the Tathagata's answer to the two questions previously asked. This answer also has three explanations because there were three questions before. Some say that by meditating on emptiness, when the ten signs of universal calculation are eliminated, in the mind that meditates on emptiness, there will still appear an image like other-emptiness, following the mind of emptiness. Therefore, from the yoga of emptiness, after asking about the wisdom of direct perception, the reason for the image like emptiness will also be eliminated, because the reason for the image is completely eliminated, one will be completely liberated from the seeds of the bonds of all afflictions. Because the mind that is completely liberated will also be completely abandoned, it will also be eliminated, so it is said. Some say that, as mentioned above, when the ten signs are eliminated, the object of meditation, the reason for the image of other-emptiness itself will be eliminated.
Chinese
因此，为了遣除禅定的影像，将从具有烦恼的相的束缚中完全解脱。为了从相的束缚中完全解脱的力量，所缘境以及观看的方式也都会被遣除。或者，为了从显现的相的束缚中完全解脱的力量，也将从相的束缚的种子中完全解脱。有些人说，如上所示，遣除十种相，那是依赖于禅定而显现的影像，是遍计所执的相。像这样，因为禅定显现具有影像，之后虽然心会散乱，但是依赖于那个影像，会产生随逐非真实的心的相。因此，在修习空性的时候，会遣除那样的相，为了遣除执取的相，将从一切烦恼的相中完全解脱。或者，如法护论师所说，所谓遣除禅定行境的影像，也如先前所说，因为不显现而称为遣除，但并非因为没有自性而称为遣除。因此，在《瑜伽师地论》中说：瑜伽师正确进入遍计所执的自性时，自性随逐于何者呢？回答说：随逐于圆成实性。瑜伽师随逐于圆成实性时，遣除何种自性呢？回答说：遣除依他起性。此外，在那部论中还说：瑜伽师如何遣除所缘境的相呢？回答说：通过真实的禅定，对于所知的影像，先前分别观察，之后凭借胜义谛作意的力量，具有相的状态会转变，而获得无相的状态。此外，在那部论中还说：因为能够断除和舍弃，所以是遣
English
Therefore, in order to dispel the images of samadhi, one will be completely liberated from the bonds of characteristics that are associated with defilements. Due to the power of complete liberation from the bonds of characteristics, the object of focus and the manner of viewing will also be dispelled. Alternatively, due to the power of complete liberation from the bonds of manifest characteristics, one will also be completely liberated from the seeds of the bonds of characteristics. Some say that, as mentioned above, the dispelling of the ten kinds of characteristics refers to the characteristics of imputation that arise from the images appearing in dependence on samadhi. In this way, although the mind may later become distracted because images appear in samadhi, there will be characteristics of clinging to the non-veridical mind based on those images. Therefore, when meditating on emptiness, one dispels such characteristics, and in order to dispel the characteristics of clinging, one will be completely liberated from the characteristics of all defilements. Alternatively, as taught by Master Dharmapala, the so-called dispelling of the images of the realm of experience of samadhi is, as previously stated, called dispelling because it does not appear, but it is not called dispelling because it lacks its own nature. Therefore, in the treatise *Yogācārabhūmi*, it says: When a yogi correctly enters the nature of imputation, what nature does that nature follow? It is said: It follows the nature of perfect accomplishment. When a yogi follows the nature of perfect accomplishment, what nature is dispelled? It is said: It dispels the nature of dependence on others. Furthermore, in that same text, it says: How does a yogi dispel the characteristics of the object of focus? It is said: Through true samadhi, the state of having characteristics is transformed by the power of the mind that previously examined the images of knowable objects separately, and the state of being without characteristics is attained. Furthermore, in that same text, it says: Because it is able to cut off and abandon, it is dis
Chinese
名为解脱。论典《分别解说》中说：其中，遣除的禅修是这样的：例如，有些人因为将三摩地的行境的影像之相作意于心，从而遣除诸法根本自性的相，并且使其不再显现，因此依赖于小狗驱逐大狗的道理。譬如，有些人用小狗驱逐大狗一样。身体极度调柔，从而遣除身体的恶趣之处，就像这样。经论《瑜伽师地论》中也如此宣说。善男子，虽然说是就主要的方面而言，这些空性是那些相的对治，但是，要知道，对于每一个空性来说，也并非不能成为所有相的对治。从“应当了知”以下，是第二，断除他人辩驳的怀疑。这又可以分为三种：意义的阐述，用比喻近似地说明，比喻和意义的结合。这是第一种阐述：其他人说，难道每一个空性都不能完全遣除十种相吗？为什么各自遣除不同的相呢？因为这样反驳，所以为了回答这个问题而说了这些。在真实的意义上，每一个空性都能遣除所有的相，但是，因为就主要的方面而言，所以才阐述了各自遣除一个相。譬如，从无明到老死的流转之法并非不产生，但是，就主要的方面而言，说是产生行，因为是行的近取因。这是第二种比喻近似地说明，只是经文本身暗示而已。对于这个，也应当像那样了知，这是第三种比喻和意义的结合。之后，慈氏菩萨又向薄伽梵请问说：薄伽梵，在此，以何种空性来概括空性的体性呢？菩萨们了悟之后，不会完全退失空性的体性，并且现证
English
It is said to be liberation. In the treatise "Detailed Explanation," it says: Among them, the meditation of dispelling is like this: For example, some people, because they take the image of the object of samadhi to heart, thereby dispel the characteristics of the fundamental nature of all dharmas, and also make them not appear, so they rely on the principle of a small dog driving away a big dog. For example, just as some people use a small dog to drive away a big dog. The body is extremely tamed, thereby dispelling the evil places of the body, just like this. The treatise "Yogacarabhumi-sastra" also proclaims it in this way. Son of good family, although it is said that in terms of the main aspect, these emptinesses are the antidotes to those characteristics, however, it should be known that for each emptiness, it is not that it cannot become the antidote to all characteristics. From "should be known" onwards, is the second, cutting off the doubts of others' refutations. This can also be divided into three types: the explanation of the meaning, the approximate explanation with metaphors, and the combination of metaphor and meaning. This is the first explanation: Others say, can't each emptiness completely dispel the ten characteristics? Why does each dispel different characteristics separately? Because of this refutation, these were said in order to answer this question. In the true sense, each emptiness can dispel all characteristics, but, because it is in terms of the main aspect, it is explained that each dispels one characteristic separately. For example, the revolving dharmas from ignorance to old age and death are not that they do not arise, but, in terms of the main aspect, it is said to produce formations, because it is the proximate cause of formations. This is the second approximate explanation with metaphors, it is only implied by the sutra itself. For this, it should also be known in the same way, this is the third combination of metaphor and meaning. After that, Bodhisattva Maitreya again asked Bhagavan: Bhagavan, here, with what emptiness is the nature of emptiness summarized? After the Bodhisattvas realize it, they will not completely lose the nature of emptiness, and directly realize
Chinese
此“我慢完全舍弃”以下，是第三，以请问和回答，对总摄空性之体性进行辨别。此亦有两种，即请问和回答。这是第一，请问。于此，空性为何？所谓空性之体性总摄，即是对空性总摄为何进行如实请问。其中，请问之意为：三自性中，法空性以何空性所总摄？菩萨等，是指显示请问之意。如果通达空性总摄，则不会有因退失而执取空性之过失，因此，凭借此，亦将完全舍弃未得谓得之增上慢之过患。之后，世尊赞叹菩萨慈氏“善哉！善哉！”，并说“善男子，汝今于如来前作如是甚深之问，乃为令诸菩萨不退失于空性之体性故”等，是指第二，如来真实回答。此亦有两种，即赞叹所问后开许宣说，以及如所问般真实回答。第一亦分为三种，即赞叹请问具有利益，显示不请问之过患，劝请柔和并开许宣说。这是第一，赞叹请问具有利益。为何如此？“善男子，若有菩萨退失于空性之体性，则将退失一切大乘”，这是第二，显示不请问之过患。此经文亦分为两种，第一，“为何如此”是指显示不退失空性体性之理由。“善男子”等是指退失
English
This section, starting from "completely abandoning arrogance," is the third, which distinguishes the condensed characteristics of emptiness through questions and answers. This also has two aspects: asking questions and giving answers. This is the first, asking questions. In this context, what is emptiness? The so-called condensed characteristics of emptiness is precisely the truthful inquiry into what the condensation of emptiness is. Among them, the intention of asking is: Among the three natures, by which emptiness is the emptiness of phenomena condensed? The phrase "Bodhisattvas, etc." indicates the intention of asking. If one understands the condensation of emptiness, then there will be no fault of grasping emptiness due to degeneration. Therefore, by virtue of this, one will also completely abandon the fault of supernal arrogance of thinking one has attained what one has not. After that, the Blessed One praised the Bodhisattva Maitreya, saying, "Well done! Well done!" and said, "Son of good family, that you now ask the Thus-Gone One such a profound question is for the sake of preventing Bodhisattvas from degenerating from the characteristics of emptiness," etc., which indicates the second, the Thus-Gone One's truthful answer. This also has two aspects: praising the question and then granting permission to explain, and answering truthfully as asked. The first is also divided into three aspects: praising the benefit of asking questions, showing the fault of not asking questions, and urging gentleness and granting permission to explain. This is the first, praising the benefit of asking questions. Why is this so? "Son of good family, if any Bodhisattva degenerates from the characteristics of emptiness, then they will degenerate from all the Great Vehicle," which is the second, showing the fault of not asking questions. This sutra text is also divided into two aspects. First, "Why is this so?" refers to showing the reason for not degenerating from the characteristics of emptiness. "Son of good family," etc., refers to degenerating.