Chinese
如果是这样问，就回答说。必要之处是：为了阐述安住于修行道的菩萨不退转的特征和标志。第二是，在八个词的末尾都加上“甚深性”。也就是，根据有为、无为、境与有境、行持的甚深性，依次为二、一、二、三。其中，第六个是行持的自性，第七个是行持的相，第八个是行持的遍及。第三个方面分为两点：甚深的自性，以及证悟它如何成为标志。第一点是：生起或缘起上的甚深性是： 即使是前后每一刹那的生起心，也不会生起菩提，前后刹那的自性是无，即不依赖于它们，也不会生起菩提，即使不是这样，通过修习生起心，也能证悟和获得殊胜的、无上的菩提，这就是说，即使生起第一个心，也不会现证圆满正等觉的大菩提。同样，不依赖于它，以及不生起后来的心，也不依赖于它。世尊现证圆满正等觉的大菩提，这种缘起甚深，真是稀有啊！就像这样。灭上的甚深性是，即使在名言中，一切事物仅仅是从自己的因产生的，就已经灭尽了，所以不能再次破斥，并且自性上是无自性的，所以在胜义谛中没有灭，但在世俗谛中也会灭。也就是说，任何生起的心，都是灭法的吗？善现回答说：世尊，不是灭法。世尊说：善现，你怎么想，是灭法的东西会灭吗？回答说：世尊，不是这样的。就像这样。总之，过去和未来的心不是心的实有，现在的心与一和多分离，所以不应灭，但却显现为灭。如是性上的甚深性是，在道的各个阶段，即使串习智慧的如是性，也不会以慈悲使如是性显现为自利。
English
If asked in this way, the answer is given. The necessity is: to explain the characteristics and signs of the non-returning Bodhisattvas who abide on the path of meditation. The second is that the word "profoundness" is added to the end of all eight words. That is, according to the profoundness of conditioned, unconditioned, object and subject, and conduct, the order is two, one, two, and three respectively. Among them, the sixth is the nature of conduct, the seventh is its aspect, and the eighth is its pervasiveness. The third aspect is divided into two points: the nature of profoundness, and how realizing it becomes a sign. The first point is: the profoundness on arising or dependent origination is: Even if it is each moment before and after the arising of the mind, it will not generate Bodhi, the nature of the before and after moments is non-existent, that is, without relying on them, it will not generate Bodhi, even if it is not like this, by practicing the arising of the mind, one can realize and obtain the supreme and unsurpassed Bodhi, that is to say, even if the first mind is generated, one will not manifest the great Bodhi of perfect and complete enlightenment. Similarly, not relying on it, and not generating the subsequent mind, also not relying on it. The Bhagavan manifests the great Bodhi of perfect and complete enlightenment, this profound dependent origination is truly rare! Just like that. The profoundness on cessation is that even in name, all things are merely produced from their own causes, and have already ceased, so they cannot be refuted again, and by nature they are without self-nature, so there is no cessation in the ultimate truth, but there will also be cessation in the conventional truth. That is to say, is any mind that arises a dharma of cessation? Subhuti replied: World Honored One, it is not a dharma of cessation. The World Honored One said: Subhuti, what do you think, will something that is a dharma of cessation cease? He replied: World Honored One, it is not like that. Just like that. In short, the past and future minds are not the real existence of the mind, and the present mind is separated from one and many, so it should not cease, but it appears to cease. The profoundness on suchness is that in all stages of the path, even if one is familiar with the suchness of wisdom, one will not make suchness manifest for one's own benefit with compassion.
Chinese
叫做“是”。如是之性，是否会如其本性而住？回答说：世尊，如是之性会如其本性而住。世尊说道：善现，你怎么想？如果如是之性如其本性而住，那不是恒常不变吗？回答说：世尊，不是这样的。说完。对此，《庄严光明释》中说：即使了知色等，也无法现见与其无别的如是之性，因此说此了知甚难，是此处的深奥之处。而大自在认为，如是之性虽然如其不变之性而住，但并非恒常的自性，因此认为此了知甚难，是此处的深奥之处。所知上的深奥之处是：一切法皆是离戏论的如是之性的自性，虽然无法修持布施等，但在世俗中，却要随顺修持布施等多种波罗蜜多，这叫做深奥。如是之性是心吗？回答：不是这样的。世尊说道：善现，你怎么想？在如是之性之外，还有心吗？善现回答说：世尊，不是这样的。说完。如是之性和心既非一亦非异，虽然二者互相独立，但心可以了知如是之性，大自在认为此了知甚难是此处的深奥之处，这也是经部、《日光释》和《庄严光明释》的共同意旨。知上的深奥之处是：诸法皆是远离一切戏论的如是之性的体性，因此，无分别智慧的戏论，即是见不到，而唯有见到那唯一的真如，这叫做深奥。如是之性是否能如实地随顺见到如是之性呢？回答说：世尊，不是这样的。说完。行上的深奥之处是：以法性，即安住于此，就是对一切法都没有相状上的执着，而这本身就是在名言上行持布施等，这叫做深奥。如果那样行持，那是在行持什么呢？回答说：世尊，如果那样行持，那是什么也不行持。那是因为什么呢？世尊，像这样行持大乘之母，并且安住于如是之性，就不会产生和延续这些普遍的行持。
English
It is called "suchness." Will suchness abide as it is in its own nature? The answer is: World Honored One, suchness will abide as it is in its own nature. The World Honored One said: Subhuti, what do you think? If suchness abides as it is in its own nature, is it not permanent? The answer is: World Honored One, it is not so. That's all. In the Ornament of Light, it is said: Even if one understands form, etc., one cannot manifest the suchness that is inseparable from it, so it is said that this understanding is difficult, which is the profoundness here. The Great Self thinks that although suchness abides as its unchanging nature, it is not a permanent nature, so it is thought that this understanding is difficult, which is the profoundness here. The profoundness in what is to be known is: All dharmas are the nature of suchness that is free from elaboration, although it is impossible to practice giving, etc., in the conventional sense, one should follow and practice various perfections such as giving, which is called profoundness. Is suchness mind? The answer is: It is not so. The World Honored One said: Subhuti, what do you think? Is there mind other than suchness? Subhuti answered: World Honored One, it is not so. That's all. Suchness and mind are neither one nor different, and although the two are independent of each other, the mind can understand suchness. The Great Self thinks that this difficult understanding is the profoundness here, which is also the common intention of the Sutras, the Sunlight Commentary, and the Ornament of Light. The profoundness in knowledge is: All dharmas are the nature of suchness that is free from all elaborations, therefore, the elaboration of non-conceptual wisdom is invisible, and only seeing that unique true nature is called profoundness. Does suchness truly follow and see suchness? The answer is: World Honored One, it is not so. That's all. The profoundness in conduct is: By the nature of dharma, that is, abiding in it, is that there is no attachment to characteristics in all dharmas, and that itself is practicing giving, etc., in name, which is called profoundness. If one practices in that way, what is one practicing? The answer is: World Honored One, if one practices in that way, one is not practicing anything. Why is that? World Honored One, like this, practicing the Great Mother of Enlightenment and abiding in suchness, these universal practices will not arise and continue.
Tibetan
ཞེས་སོ། །གཉིས་སུ་མེད་པ་ལ་ཟབ་པ་ནི། མཚན་མ་དང་མཚན་མ་མེད་པའི་འདུ་ཤེས་ཀྱིས་སྤྱོད་པ་གཉིས་སུ་མེད་པའི་ངོ་བོ་ཉིད་དུ་རྟོགས་ པས་བསྒྲུབ་བྱ་དང་སྒྲུབ་བྱེད་གཉིས་མེད་ཀྱང་ལམ་ཐམས་ཅད་བསྒྲུབ་པའོ་ཞེས་བྱ་བ་སྟེ། བྱང་ཆེན་གང་ཡུམ་ལ་སྤྱོད་པ་དེ་གང་ལ་སྤྱོད་པ་ཡིན་གསོལ་པ། བཅོམ་ལྡན་འདས་དེ་ནི་གང་ལ་གཉིས་ཀྱི་ཡོངས་སུ་རྒྱུ་བ་མ་མཆིས་པའི་དོན་དམ་པ་ལ་སྤྱོད་དོ། །ཞེས་སོ། །ཐབས་ལ་མཁས་པ་ལ་ཟབ་པ་ནི། ཀུན་རྫོབ་ཏུ་བསོད་ནམས་དང་ཡེ་ཤེས་ཀྱིི་ཚོགས་ཐམས་ཅད་ཡོངས་སུ་རྫོགས་ལ་དོན་དམ་པར་དེའི་འབྲས་བུ་སངས་རྒྱས་ཉིད་མི་འཐོབ་པ་ཞེས་བྱ་བ་སྟེ། བྱང་ཆེན་ཡུམ་འདི་ལ་སྤྱོད་པ་ནི་དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ་དང་མི་འཇིགས་པ་བཞི་དང་སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི་དང་བྱམས་པ་ཆེན་པོ་དང་སྙིང་རྗེ་ཆེན་པོ་དང་སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད་ཡོངས་སུ་རྫོགས་པར་མ་བགྱིས་པར་བླ་མེད་རྫོགས་བྱང་དུ་མངོན་པར་རྫོགས་པར་འཚང་མི་རྒྱ་སྟེ། བཅོམ་ལྡན་འདས་འདི་ནི་བྱང་ཆེན་གྱི་ཐབས་མཁས་པ་སྟེ་ཞེས་སོ། །རྒྱན་སྣང་དུ་ཀུན་རྫོབ་་ཏུ་རྟོགས་པ་ལ་སོགས་པ་སྒྱུ་མ་ལྟ་བུའི་མཚན་ཉིད་དང་རྒྱུ་རྣམས་ཤེས་པར་བྱེད་ཅིང༌། དོན་དམ་པར་དེ་དག་མ་སྐྱེས་པས་མཚན་མེད་ཀྱི་དབྱིངས་ལ་འདྲིས་པར་བྱེད་པས་ཀུན་རྫོབ་ཏུ་མ་སྤངས་ཤིང་དོན་དམ་དུ་སྤངས་པ་ནི་འདིའི་སྤངས་པར་བཤད་དོ། །གཉིས་པ་ནི། དོན་ལ་མི་འགལ་ཡང་མངོན་ཞེན་ཅན་གྱི་ངོ་བོར་སྐྱེ་བ་སོགས་དེ་དག་ཕན་ཚུན་འགའ་བའི་དོན་སྒྲུབ་པ་སྟེ་འགལ་བ་འདུས་པ་ལྟར་སྣང་བས་ཟབ་པ་ ཉིད་ཡིན་པར་བཞག་པ་སྟེ། བརྒྱད་མཉམ་གཞག་ཏུ་རྟོགས་པ་དང་རྗེས་སུ་མཐུན་པའི་རྗེས་ཀྱི་ཐ་སྙད་ནི། སྒོམ་ལམ་པ་ཕྱིར་མི་ལྡོག་གི་རྟགས་ཡིན་ཏེ། མཐོང་ལམ་པ་ལ་བཤད་པ་ལྟར་རོ། །སྒོམ་ལམ་པས་དེ་དག་མི་འགལ་བར་རྟོགས་པ་ཅི་ཞེ་ན། མཐར་འཛིན་ཅན་གྱིས་བསམ་གྱིས་མི་ཁྱབ་པའི་རྣམ་པར་ཐར་པ་ཐོབ་པའི་སྒོ་ནས་ཏེ་དེའི་ཕྱིར་རོ། །དེ་ཡིན་པར་ཡང༌། དེ་ལྟར་རྣམ་པར་ཐར་པའི་སྒོ་བསམ་གྱིས་མི་ཁྱབ་པ་ཐོབ་པའི་ཕྱིར་ན་ཕན་ཚུན་འགལ་བའི་དོན་རྗེས་སུ་བསྒྲུབས་པས་སྐྱེ་བ་ལ་སོགས་པ་ཟབ་པ་བརྒྱད་རྟོགས་པ་དང་རྗེས་མཐུན་པའི་ཐ་སྙད་ལ་འཇུག་པའི་ཕྱིར། སྐད་ཅིག་མ་བཅུ་དྲུག་དང་འདྲ་བར་སྒོམ་པའི་ལམ་ལ་གནས་པ་ཕྱིར་མི་ལྡོག་པའི་མཚན་ཉིད་ཡིན་པར་གཟུང་བར་བྱའོ། །ཞེས་རྒྱན་སྣང་ལས་སོ། །གསུམ་པ་ནི། རྫོགས་བྱང་ཐོབ་ཆེད་དུ་སློབ་པ་ཕྱིར་མི་ལྡོག་པའི་ཚོགས་དགེ་འདུན
Chinese
如是。无二之甚深者，谓以有相与无相之觉受而行持，以证悟无二之自性，虽无所证与能证，然能成办一切道，是为甚深。请问大菩萨于何所行持母（般若波罗蜜多）耶？世尊答曰：于无二之真实义而行持也。如是。善巧方便之甚深者，谓于世俗中圆满一切福德与智慧之资粮，然于胜义中不得彼之果位佛陀，是为甚深。大菩萨行持此母（般若波罗蜜多），若未圆满如来之十力、四无畏、四无碍解、大慈、大悲、十八不共佛法，则不能现证无上圆满菩提。世尊，此乃大菩萨之善巧方便也。如是。于庄严光明中，了知世俗之如幻等相与因，于胜义中，以彼等不生故，而亲近无相之法界，故于世俗中不舍弃，于胜义中舍弃，是为此之舍弃。第二者，虽于义不相违，然于实执者之自性中，生起等彼等互相违背之义，如似相违积聚，是为安立甚深之体性。八者，于等持中证悟，及随顺之后语者，乃是修道者不退转之相，如于见道者所说。修道者如何证悟彼等不相违耶？谓由执持者以不可思议之解脱门而获得，是故也。亦是彼者，如是获得不可思议之解脱门之故，则随顺互相违背之义，故生起等八甚深之证悟，及趣入随顺之名言故。如十六刹那般，安住于修道者，应执为不退转之体性。如是出自《庄严经论》中。第三者，为得圆满菩提而修学者，乃是不退转之僧伽。
English
Thus it is. The profoundness of non-duality is that by practicing with the perception of signs and signlessness, one realizes the nature of non-duality. Although there is no object to be attained and no means of attaining, all paths are accomplished. This is called profound. Great Bodhisattva, where do you practice the Mother (Prajnaparamita)? The Blessed One replied: One practices in the ultimate truth where there is no duality. Thus it is. The profoundness of skillful means is that in the relative truth, all accumulations of merit and wisdom are perfected, but in the ultimate truth, the result of that, Buddhahood itself, is not attained. This is called profound. Great Bodhisattva, practicing this Mother (Prajnaparamita), if one does not perfect the ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, great love, great compassion, and the eighteen unshared qualities of the Buddha, one will not manifest complete enlightenment in unsurpassed perfect enlightenment. Blessed One, this is the skillful means of the Great Bodhisattva. Thus it is. In the adornment of appearance, one knows the characteristics and causes of illusion-like phenomena in the relative truth. In the ultimate truth, because they are unarisen, one becomes familiar with the realm of signlessness. Therefore, not abandoning in the relative truth and abandoning in the ultimate truth is said to be the abandonment of this. The second is that although there is no contradiction in meaning, in the nature of those with inherent clinging, arising and so forth, those meanings contradict each other. Like a collection of contradictions, it is established as the nature of profoundness. The eighth is that the term following after realizing in equanimity and in accordance with it is a sign of non-retrogression for the path of meditation, as explained for the path of seeing. How does the practitioner on the path of meditation realize that these are not contradictory? It is through the gate of liberation that is inconceivable by those with clinging, and therefore it is so. Also, because one has obtained the gate of liberation that is inconceivable, one follows the meaning of mutual contradiction. Therefore, the arising and so forth are the realization of the eight profoundnesses, and because one enters into the terminology that is in accordance with it. Like the sixteen moments, abiding on the path of meditation should be regarded as the nature of non-retrogression. This is from the Ornament of Realization. The third is that the Sangha of non-retrogression is those who study to attain perfect enlightenment.