English
and attain the state of Nirvana. Furthermore, the fruits of teaching the Dharma, such as temporarily attaining the four fruits of stream-enterer and so on, all arise from the power of the Tathagata. Why is that? Because the Dharma of selflessness taught by the Buddhas is manifestly learned by the Shravakas, who have become disciples of the supreme Buddha, manifestly realized, and then taught to others as they have learned it themselves. All of this is done through the power of the Buddha, not through the power of the Shravakas themselves. Furthermore, due to the blessings of the Buddha, even from the inanimate sky, the sound of profound Dharma arises, leading sentient beings to liberation, and so on. The activity of the Buddha should be understood as inconceivable. Second, regarding the nature of the Dharma of the teachings, there are the path to be cultivated and the fruit of the path. First, explaining the Prajnaparamita as the main part of the path, and explaining the other five companions. First, there are three doors: the door of concise explanation, the door of intermediate explanation, and the door of extensive explanation. First, extensively explaining the basis, Dharma, and fruit, and two ways of summarizing these. First, the basis is the person, the Dharma to be practiced, and the explanation of its fruit, three aspects. First, the distinction of realization, the distinction of spiritual friends, and the meaning of the term Bodhisattva, three aspects. First, the basis is without object, the path is without action, and the fruit does not abide in either extreme, three aspects. First, among teaching, explaining, and summarizing, the first. The meaning of the single verse, "In what Prajna," etc., is: For the Bodhisattva, this supreme Prajnaparamita, which is to be taught or practiced, from where does it come, and to whom does it belong, etc.? If one distinguishes and examines the place and time, one will not find that it is established by its own nature, but that it is established only by designation and convention. Similarly, the object of teaching or the practitioner, the Bodhisattva, is merely a collection of the five aggregates, and one cannot find even a little bit of self-nature established as a person or a Dharma in it, but abides only as a mere illusion of terms. And the nature of that person practicing that path is the nature of ultimate Bodhicitta.
Chinese
现在，如果对“显现”进行观察和分析，由于它不住于任何边，因此在其自性中真实成立的任何事物都不可见。因此，听到那不存于任何法，且超越所有对境的深奥法界自性的言论后，不会认为“那不是”，没有执持为真实的愚痴，并且不畏惧所显示的空性，而是自然空性与显现无别，通达二谛双运的菩萨，是如来所领悟和开示，具有行持甚深智慧之分的有缘者。第二，分为：所知境不可得，以及能知智慧不可得。第一，分为：意义和比喻两种。第一，是“无色”等一颂。如此，如果以胜义谛的智慧进行观察，那么所有显现为色蕴所摄的五根和五境，都是由众多微尘聚集而成。在众多聚集之处，粗大或整体的自性没有丝毫真实成立。即使对于极微尘，通过分析其是否有方分，也会发现微尘本身也不真实成立。因此，应知此色，虽显现却无有真实的自性。同样，无论属于自己还是他人的相续，所有苦乐舍受，如果观察其众多和无常的自性，那么即使是极其微小的部分也没有真实成立。与此类似，想蕴和心识，即行蕴，也都没有丝毫以自性成立。对于这样的道理，作为识的处所或基础，连微尘许的存在都没有。因为心和心所法是安住于多种多样的状态，所以在其中不可能存在真实的“一”。对于刹那生灭的事物，在分析前后部分时，最终的时间部分也无法成立。因此，这五蕴未经观察时，只是令人愉悦的显现，但经过观察和分析，无论粗细，都未成立任何自性，因此会见到无而显现，如梦幻、幻术、水月等。如此，有为
English
Now, if one examines and analyzes "appearance," since it does not abide in any extreme, nothing whatsoever is seen to be truly established in its own nature. Therefore, having heard the profound words that reveal the nature of the Dharma-dhātu, which does not abide in any dharma and transcends all objects of perception, without the ignorance of grasping at it as true, thinking, "That is not so," and without being manifestly afraid of the teaching on emptiness, but with the inseparability of naturally empty and appearance, that bodhisattva who understands the union of the two truths is one who is understood and taught by the Sugata, and is endowed with the fortune to practice the profound wisdom. Secondly, it is divided into: the object of knowledge is not found, and the knowing wisdom is not found. First, there are two: meaning and example. First, is one verse such as "without form." Thus, if one examines with the wisdom that investigates ultimate truth, all that appears as the five faculties and five objects, which are included in the aggregate of form, are aggregates and accumulations of many particles. In the aggregation of many, there is not the slightest establishment of a truly existent coarse or whole entity. Even in the case of the subtle particle, by examining whether it has directional parts or not, the particle itself is not truly established. Therefore, this form should be known as appearing but without true nature. Similarly, all feelings of pleasure, pain, and indifference, whether belonging to one's own or another's continuum, if one examines their nature of being many and impermanent, then not even a single extremely subtle part is truly established. Similarly, the aggregate of perception and the mind, that is, the formations, are also not established in the slightest by their own nature. For such a principle, there is not even a particle's worth of existence as the place or basis of consciousness. Because mind and mental events abide in a variety of states, it is impossible for a true "one" to exist within them. For things that arise and cease in an instant, the ultimate part of time is not established when examining the previous and subsequent parts. Therefore, these five aggregates, when unexamined, are merely pleasing appearances, but when examined and analyzed, they are not established in any nature, whether coarse or subtle, and thus one sees the appearance of what is not, like dreams, illusions, water moons, and so on. Thus, conditioned
Chinese
所有未造作之法，也都是自性丝毫未成立，由因缘和合之力而显现，仅仅是无欺的显现。对于这般显现，若以寻觅真如之理进行观察，则知由分别念之作用，于我与诸法上徒然安立种种概念，然于彼彼之中，莫说成立，乃至极微尘许亦不可得。当生起此定解之时，彼菩萨于一切所知之法，亦不以执著之方式而安住。不住于任何边际，以如是之定解而具足殊胜见解者，即是不住于任何事物而行，或不住于安住而行。所谓“不见任何事物，即是真实之见”，如是宣说。同样，不住之安住，不行之行等，所有如是之说，皆应了知其义。如是，了知轮涅一切诸法自性未成立，如幻之理，此乃后得如幻之定解。此乃随名言之胜义，心之行境，具足执持之见解，极为清净。对于初学者，串习此理至关重要。而于真实究竟之义，所谓自性未成立与如幻等，所有随逐言语与分别念之心的行境，皆是分别念假立安设之法，彼亦是世俗谛与造作之法。然究竟胜义之体性，非是无作之法性本然之状态。因此，显现与空性，世俗与胜义等一切二法，于无二之中，法界无分别之胜义，当以各自证智之智慧而证悟。超越一切言语与分别念之行境，于等持之行境中，一切诸法本初以来无有生灭与取舍，以平等性之体性，如虚空般显现，彼乃三世诸佛及眷属之大母，法界无生之实相，自性光明，胜义菩提心之体性，一切诸法之究竟心要。故以无有疑惑之定解而趣入此理，实为至要。
English
All uncreated dharmas are also not established in the slightest from their own side. They appear due to the power of causes, conditions, and interdependent origination, and are merely infallible appearances. If we examine this appearance with the reasoning that seeks suchness, we realize that due to the power of conceptualization, we merely mentally posit various concepts of self and phenomena. However, we cannot find even an atom of establishment in them. When this certainty arises, that bodhisattva does not abide in any knowable dharma in a clinging manner. One who possesses a good view with the certainty of not abiding in any extreme practices without abiding anywhere, or practices without abiding. It is said that "not seeing anything is the true seeing." Likewise, one should understand the meaning of all statements such as abiding without abiding and practicing without practicing. Thus, understanding that all dharmas of samsara and nirvana are without inherent existence and like illusions is the post-meditation certainty of illusion. This is the completely pure view of the object of experience of the conventional ultimate mind with its grasping. It is very important for beginners to familiarize themselves with this. Furthermore, for the ultimate meaning of reality, all objects of mind that follow after words and thoughts, such as "without inherent existence" and "like illusions," are dharmas that are imputed and posited by thoughts. They are conventional and fabricated. However, the ultimate essence of reality, the natural state of unconditioned dharmata, is not like that. Therefore, all dualities such as appearance and emptiness, conventional and ultimate, are realized as non-dual in the dharmadhatu, the non-conceptual ultimate, by the wisdom of individual self-awareness. Transcending all objects of words and thoughts, in the object of meditative equipoise, all dharmas are primordially without arising, ceasing, acceptance, or rejection, and appear with the nature of equality, like the center of the sky. That is the great mother of all buddhas of the three times and their children, the unborn state of dharmadhatu, the essence of self-luminous, ultimate bodhicitta, and the ultimate heart essence of all dharmas. Therefore, it is extremely important to enter this path with certainty, free from doubt. As it is said, "By Rāhula to the Mother..."
Chinese
在赞颂文中说： “言思表达皆寂灭，般若波罗蜜多深，不生不灭虚空性，各别自证智慧境，三世诸佛之母前，我皆顶礼恭敬赞。” 以及，在《根本慧论》中说：“不由他悟寂静性，诸戏论法所不戏，无有分别义各异，是即如来之体性。” 如是宣说。 像这样安住于甚深法性的瑜伽士，由于对任何法都不执取，因此，由于一切行识之境的所缘和戏论之网完全止息，所以，依靠着毫无执著之相的智慧自性光明，或者说依靠着一切殊胜的自生智慧，便能获得如来之大菩提。 在这里略作广释，如下面的情况中，无论出现什么对色等进行遮破的语句，都应当如是理解。 第二个例子是： 如同各处游荡者等一颂。 例如，如同外道各处游荡的工巧者，或者有些地方称之为持鬘者，他们无论如何努力坚持自己宗派中认为的“我”存在等具有所缘的见解，也不会成为从一切束缚中解脱出来的原因，而是通过自己辨别的智慧来观察，来到导师薄伽梵面前请问解脱之道时，导师宣说了无我之法，对此生起极大信心，依靠着智慧无所缘的道路，就像痛苦逼近的蕴彻底坏灭或者轮回之流止息的寂灭涅槃出现一样。 任何菩萨如果像这样了知诸法无有所缘，那么就不会触及趋向寂灭的涅槃，并且这位菩萨将会安住于平等寂灭之性的甚深智慧之中。 第二个方面分为： 从成立方面进行阐述，从破除方面进行阐述，以及归纳其意义三个部分。 第一部分是： 再次，此智慧等一颂。 再次想到，这个被称为通达一切法无自性的智慧，是涅槃一切功德的唯一来源，是应当追求的
English
In the praise, it says: "Speech, thought, and expression are all extinguished, profound is the Prajñāpāramitā, unborn and unceasing, the nature of space itself, the realm of individual self-awareness wisdom, to the mother of the Buddhas of the three times, I prostrate and praise with reverence." And, in the Root Wisdom Treatise, it says: "Not understood from others, the nature of peace, not played upon by all elaborations, without discrimination, meanings are not different, that is the nature of the Tathagata." Thus it is proclaimed. Like that, the yogi who abides equally in the profound Dharma-nature, because he does not grasp any Dharma whatsoever, therefore, because all objects of consciousness and the net of elaboration are completely ceased, so, relying on the self-luminous nature of wisdom without any aspect of grasping, or relying on all the supreme self-born wisdoms, one obtains the great Bodhi of the Tathagatas. Here, a slight elaboration is made, and in the following situations, whatever statements of negation of form, etc., may appear, should be understood in this way. The second example is: Like the wanderers everywhere, etc., one verse. For example, like the heretical wanderers everywhere, the artisans, or in some places called garland-holders, no matter how hard they try to adhere to the view of having an object of focus, such as believing in the existence of "self" in their own doctrines, it will not become a cause for liberation from all bonds, but by observing with their own discriminating wisdom, when they come to the Teacher, the Bhagavan, and ask about the path to liberation, the Teacher proclaims the Dharma of no-self, and they develop great faith in it, relying on the path of wisdom without an object of focus, just as the aggregates that closely embrace suffering are completely destroyed, or the cessation of the stream of samsara, the peaceful Nirvana, arises. Any Bodhisattva who knows that all Dharmas are without an object of focus in this way will not touch the Nirvana that tends towards peace, and that Bodhisattva will abide in the profound wisdom of the equality of existence and peace. The second aspect is divided into: Explaining from the aspect of establishment, explaining from the aspect of refutation, and summarizing its meaning, three parts. The first part is: Again, this wisdom, etc., one verse. Again, thinking that this wisdom, which is called the understanding that all Dharmas are without self-nature, is the sole source of all the qualities of Nirvana, is what should be pursued.