Chinese
菩萨不住于任何所知之处，即是安住于无所安住之处，如是之理，佛陀法王宣说为一切安住中最殊胜者。二是利益，即“何等善逝”等一颂。如是，若对基、道、果一切法执著而住，有能取则不得菩提，依于无所缘乃得三菩提，即若有人欲成善逝之声闻，或欲成独觉，亦欲如法王般成佛，总之，无论欲得何种菩提，若不依于此不著或无所缘之义的忍道，则任何果亦不能得，譬如不依船只则不能见渡过大海之此岸与彼岸。如是，于补特伽罗我与法我之自性不缘而证悟之忍有多大，则与之等量的三种菩提生起，即以空性之差别，证悟补特伽罗无我得声闻菩提，证悟一半之无我得独觉菩提，证悟二种无我之圆满平等性得佛菩提，如是彼等一切皆由般若波罗蜜多的威力所生。故说从此般若波罗蜜多中广大生起三乘道，又于其他经中说，若有人自诩已得入流果，则彼即执著于我，等等。又，三解脱门之自性空性，声闻以不具方便善巧及劣慧故，以暂时的观念未能如实证悟，虽现前下劣之涅槃，然终将如实证悟平等性而成佛，故说究竟一乘，且般若波罗蜜多经中，如自身中所示之基智、道智与一切种智之差别，亦如弥勒菩萨所著之《现观庄严论》中亦有明说。总之，有能取者不能从轮回中解脱，而缘
English
That a Bodhisattva abides without attachment to any object of knowledge is to abide in that which has no place to abide. Such a principle is declared by the King of Dharma, the Victorious One, to be the most supreme of all abidings. Secondly, the benefits: one verse, such as "Those who are Sugatas," etc. Thus, one does not attain enlightenment by abiding with attachment to all phenomena of the basis, path, and result, and with an object of focus. But by relying on the absence of focus, one attains the three enlightenments. That is, those who wish to become Hearers of the Sugatas, or wish to become Solitary Buddhas, or likewise wish to become Buddhas, the King of Dharma—in short, whichever of the three enlightenments one desires—without relying on this path of forbearance towards the meaning of non-abiding or absence of focus, none of those fruits can be attained. For example, just as without relying on a boat, one does not see the shores of this side and the far side of the ocean. Thus, the three enlightenments arise in proportion to the amount of forbearance that arises from realizing the non-focus on the nature of the self of the individual and the self of phenomena. That is, by realizing the absence of self of the individual, which is a distinction of emptiness, one attains the enlightenment of the Hearers; by realizing half of the absence of self, one attains the enlightenment of the Solitary Conquerors; and by realizing the ultimate equality of both absences of self, one attains the enlightenment of the Buddhas. Thus, all of these arise from the power of the Perfection of Wisdom. Therefore, it is said that the path of the three vehicles arises extensively from this Perfection of Wisdom. And in other sutras, it is said that if one boasts, "I have attained the fruit of Stream-entry," then that very thing becomes an object of clinging to the self. Also, although Hearers, lacking skillful means and having inferior intellect, do not truly realize the nature of the three doors of liberation, emptiness, with a temporary concept, and although they manifest an inferior Nirvana, they will eventually realize equality as it is and become Buddhas. Therefore, it is taught as the ultimate one vehicle. And just as the distinctions of the basis knowledge, path knowledge, and all-knowingness are shown from oneself in the Perfection of Wisdom Sutra, so too is it clearly explained in the treatise of the Regent Bodhisattvas of the Ten Bhumis. In general, one with an object of focus cannot be liberated from samsara, and focusing
Chinese
此外，在修习无有之般若波罗蜜多时，要知道对于证悟圆满与否的果母，存在亲疏的差别，这一点非常重要，这是作为补充说明而说的。第二，关于如何学习它，有三个方面：所应学习之处、学习者之人、以及如何学习之方式。首先，‘讲经说法’等是一段偈颂，就世俗谛而言，由上师讲经说法，弟子听闻，以及所要讲说的法是什么，听闻佛法并精进修行，从而获得声闻的四种果位，同样地，通过缘觉而获得独觉的果位，同样地，世间怙主佛陀显现菩提，对于超越世间的道路之方式精通的聪慧之人所获得的究竟涅槃是什么，所有这些都是如来所开示的，即依赖于因缘而生起的现象，如同经不起以理智分析的幻象。如《广品经》中所说：‘善现说，天子们，从我这里听法，应当像寻求幻术和化现一样。’乃至‘如果我还有胜过涅槃的法，那也应当看作是幻术。’第二，‘四种人’等是一段偈颂，如前所说之义，谁会恭敬呢？这四种人不会对刚刚所说的深奥之义感到恐惧，这四种人是谁呢？即精通甚深真谛的佛子，也就是证悟真谛或修习智慧者，以及不退转的大菩萨们，还有圣者阿罗汉，他们清除了智慧的污垢并使其止息，从而舍弃了对深奥之义的怀疑，圆满了心意，以上是三种人。第四种人，即使是初学者，由于过去对诸佛作过事，所以现在能够正确地宣讲般若波罗蜜多，并且被善知识所摄受。第三，分为两种：学习不应学习低劣之果的方式，以及学习不应学习一切法的方式。首先，‘菩萨精通’等用一段偈颂来阐述，菩萨精通三乘道的各个阶段，并且通达究竟真谛无别平等之
English
Furthermore, when practicing the Prajnaparamita of Non-existence, it is crucial to understand that there are differences in closeness and distance to the fruit-mother of complete or incomplete realization, which is mentioned as a supplementary explanation. Secondly, regarding how to learn it, there are three aspects: the place to be learned, the person who learns, and the manner of learning. First, 'teaching the Dharma' etc. is one verse. In terms of conventional truth, the teacher teaches the Dharma, the disciple listens, and what is the Dharma to be taught? By hearing the Dharma and practicing diligently, one attains the four fruits of the Hearer; similarly, through Pratyekabuddha, one attains the fruit of the Solitary Realizer; similarly, the World Protector Buddha manifests enlightenment. What is the ultimate Nirvana attained by the wise who are skilled in the ways of the path that transcends the world? All these are taught by the Thus-Gone One as phenomena arising from interdependence, like illusions that cannot withstand rational analysis. As stated in the Extensive Sutra: 'Subhuti said, Sons of the gods, listening to the Dharma from me should be sought as if seeking illusions and emanations.' And even 'If I have any Dharma superior to Nirvana, that too should be regarded as an illusion.' Secondly, 'the four persons' etc. is one verse. Who would respect the meaning just explained? These four persons are not afraid of the profound meaning just mentioned. Who are these four? They are the sons of the Buddhas who are skilled in the profound truth, that is, those who have realized the truth or practice wisdom, and the great Bodhisattvas who are irreversible, and the noble Arhats, who have cleared away the defilements of wisdom and brought them to cessation, thereby abandoning doubts about the profound meaning and perfecting their minds. These are the three types of people. The fourth type, even if they are beginners, because they have worked for the Buddhas in the past, they are now able to correctly expound the Prajnaparamita and are embraced by a virtuous friend. Thirdly, it is divided into two: learning the way of not learning inferior fruits, and learning the way of not learning all dharmas. First, 'Bodhisattva skilled' etc. is explained in one verse. The Bodhisattva is skilled in the various stages of the path of the three vehicles and understands the ultimate truth of non-duality and equality.
Chinese
如果有一种通达唯一乘之理的智慧，它以这种方式行持，使一切法远离边际，味道平等，并且显示安立的法性不相违背，那么，自己不会在为了获得声闻阿罗汉果位的道上修学，也不会在缘觉自生佛的道上修学。如果要在名言中修学，那么仅仅是为了通达一切相智，诸佛才示现和出现，并随学佛法。即使如此，由于胜义中既没有“修学”这个概念，也没有其反面“不修学”这个概念，因此对于任何法都不修学，这才是修学正道。第二，色增长完全等，是一个偈颂。对于以色等为首，被烦恼和清净所摄的一切法，为了增长和完全衰损，也就是减少，以及为了完全执取而修学是不对的。因为这些法从一开始就是无所缘的，因此自性清净，所以在胜义中，对于它们来说，永远没有增长、减少、生灭、执取等，通过证悟本来的自性之义，安住于无为平等性中，对于任何显现的各种法，都不会以实执而完全执取或接受，而是不修学或不缘取地修学。并且，以不可分割的方式，以智慧完全执持一切智，并通过甚深方便智慧道的威力，必定会现证自己所希求的究竟果位，也就是具足三种法，这就是喜爱殊胜乘功德的菩萨们的修学方式。第二，对于如是所学之境的般若波罗蜜多进行界定，有四点：显示远离一和异，显示无边，显示不可思议，显示本初清净。第一，色即是智慧等，是一个偈颂。如果有人问，所谓的般若波罗蜜多是什么样的？回答是：色不是般若波罗蜜多，因为二者不是一体。色上也不存在与般若波罗蜜多相异的体性，因为在色之外没有般若波罗蜜多可以指认。同样，识、想、受、行这些也不是般若，这些之上也没有与般若相异的体性，因为诸法的法性
English
If there is a wisdom that understands the principle of the sole vehicle, which practices in such a way that all phenomena are free from extremes and equal in taste, and which shows that the established nature of phenomena is not contradictory, then one does not train on the path to attain the Hearer Arhat state, nor does one train on the path of the Solitary Realizer Buddha state. If one trains in conventional terms, then it is solely for the sake of attaining omniscience that the Buddhas appear and arise, and one follows the Dharma. Even so, since in ultimate reality there is neither the concept of "training" nor its opposite, "not training," one does not train in any Dharma, and this is training in the true path. Second, "Form increases completely," etc., is one verse. It is not right to train for the sake of increasing and completely decaying, that is, decreasing, and for the sake of completely grasping all phenomena, beginning with form, etc., which are included by afflictions and purification. Because all these phenomena are without object from the beginning, therefore they are pure in nature. So, in ultimate reality, there is never increase, decrease, arising, ceasing, grasping, etc., for them. By seeing the meaning of the innate nature and abiding in the equality of non-action, one does not train or does not apprehend by applying oneself to completely grasping or accepting with attachment any of the various phenomena that appear. And, in an indivisible way, one completely holds all-knowingness with wisdom, and through the power of the profound skillful means path, one will definitely manifest the ultimate state that one desires, that is, possessing the three Dharmas. This is the way of training for Bodhisattvas who delight in the qualities of the supreme vehicle. Second, in defining the Prajnaparamita, which is the object of such training, there are four points: showing freedom from one and different, showing infinity, showing inconceivability, showing primordial purity. First, "Form is wisdom," etc., is one verse. If someone asks, "What is the so-called Prajnaparamita like?" The answer is: Form is not Prajnaparamita, because the two are not one. There is also no different nature of Prajnaparamita existing on form, because Prajnaparamita cannot be pointed out apart from form. Similarly, consciousness, perception, feeling, and mental formations are not wisdom, and there is no different nature of wisdom on these either, because the nature of phenomena
Chinese
般若波罗蜜多对于色等，无论是一是异，都无法言说。因此，般若波罗蜜多，这个法界，对于有法色等任何事物，既非一体，也非异体，然而一切法都完全包含在它唯一的状态中，例如与虚空界相同，仅仅通过法界来区分，除此之外，连一丝一毫的二法差别都没有。如果法性或法界与有法不同，那么就会有不属于该法性且未转变为法界本质的法存在，但这是不可能的。如果色等有法与法界是一体的，那么仅仅看到它就等于看到了真理，并且无法区分世俗谛和胜义谛等，这样就会有错误。正如《般若波罗蜜多》在《善现品》中所说的那样，应该去寻找。其中，乔尸迦啊！不应从色中寻找般若波罗蜜多，也不应在色之外寻找，因为这些法的体性是相同的，即无自性。正如所说的那样。第二，所缘等的颂词有一段，即所缘或所取之境，色等诸法的自性，因为无法确定为这个或那个而安住，所以没有边际。在那里，能思或能执的心识的自性，也因法界的本质而没有边际。作为法性象征的虚空界的自性也没有边际。通达所有这些境的世间智的智慧，也同样没有边际。正如经中所说，般若波罗蜜多是伟大的、无量的、无边的等等。因为一切法都已转变为法界的本质，所以法界包含一切且不可见边际。并且，沉浸在其中的有法，也没有地域的界限和时间的尽头，因此，应当了知这种平等性的广大法性。第三，有分别的此岸等颂词有一段，即无论有多少实有和非实有等