English
Because those are not established in the ultimate sense. The conceptualization of grasping those as truly established and thinking of entering and returning is to be abandoned in both quiescence and subsequent cognition. Although grasping entering and returning without attachment to truth is not necessary to abandon on the level of appearance in the two subsequent cognitions, even the conceptualizations of characteristics that merely grasp there do not appear in the non-dual wisdom of quiescence. Therefore, it is important to know that in the true sense, even the object of such grasping is not established. Similarly, one should also understand substance and imputation. Because the Dharma of ordinary beings shows grasping at substance, it is implicitly shown that there is also a way of grasping at imputation. Because grasping at imputation is shown from the Dharma of the noble ones, ordinary beings also grasp at it as substance, so one should understand how to abandon those grasps at substance and imputation in terms of grasping at objects, as explained in conceptualization. Each of those, divided internally by the manner of grasping based on objects, has nine times nine, or thirty-six. First, entering into the object of grasping. The sutra says, 'Subhuti, what do you think, have you not truly seen the mind like a mirage?' From the example of the wooden illusion wheel, to what is said between the non-conceptualization of the fruit of action, etc. Representing these conceptualizations to be abandoned by the view and meditation shown above and below, one should know that all fixations and objects must be abandoned in the manner of limitless conceptualizations of acceptance and rejection, negation and affirmation. And one should know that what is shown in this way implies the nature of co-emergence, and the differences between the Great and Small Vehicles, etc. Having understood in this way, entering without attachment is the teaching of the Prajnaparamita. Those conceptualizations need to be understood by combining the treatises and extensive sutras. Here, for the purpose of abandoning the object of grasping of entering and returning, there are two verses, such as how a Bodhisattva, etc. Because on the level of suchness, no object of entering and returning is apprehended, one should not seek enlightenment with wisdom that grasps at entering and returning or near and far, acceptance and rejection, but should practice Prajnaparamita in the manner of great equality, in which all phenomena are non-dual. For example, because space itself is not existent
Chinese
而且，就像虚空不与任何事物相违背，因此与任何事物都不遥远；任何事物都无法获得虚空，因此也不接近一样。修习般若波罗蜜多的菩萨，也对进入之处近，对返回之处远的观念等一切相的执着，都寂静地修习。舍弃享用者之人的实物执着，由“在人群中”等四句偈颂来阐述：对所作之事或对境不作分别，是幻化之人的比喻；对作者不作分别，是佛陀化身的比喻；对所作之果不作分别，是木匠所造形象的比喻。如此，当能寂灭能取所取之戏论的无分别智慧完全成熟时，对于任何对境，都不会有“我享用此对境”的分别念，而是以任运成就的事业来进入和返回。如此，那些成为圣者的人，仅仅执着于由他人安立的“我”享用对境而进入和返回；而凡夫则执着于实有的“我”享用对境，并以实执而进入和返回。如此，舍弃分别念而安住于无分别念的利益，由“如此善巧修习”等三句偈颂来阐述：宣说了圣者赞叹和魔不能侵扰的两种功德，其中后者以实事和其理由一同阐述。对治道见道，以因、果、自性三者来阐述：首先，详细地以引导证悟究竟菩提，并使之进入禅修等方式来安立；其因是将般若波罗蜜多完全施与他人，也就是布施；获得见道的因是安住于法性。简而言之，后得时使他人的相续中生起证悟和显现教法的光明，以及入定时自己修习般若波罗蜜多，这三者是获得见道的因，而且每一个都具有无量功德的特征。如此的因，在此处由“如来之母”等一句偈颂来阐述：通过宣说佛法，也能使他人心中生起证悟。
English
Moreover, just as the sky does not contradict anything, so it is not far from anything; and just as no dharma can attain the sky, so it is not near. Likewise, a bodhisattva practicing prajnaparamita also practices in such a way that all the signs of attachment, such as the notion of being near to the place of entry and far from the place of return, are pacified. Abandoning the attachment to the reality of the enjoyer is shown by four verses beginning with "In the midst of people": non-discrimination towards the action or object is exemplified by an illusionary person; non-discrimination towards the agent is exemplified by an emanation of the Buddha; non-discrimination towards the result of the action is exemplified by a form made by a carpenter. Thus, when the non-conceptual wisdom that pacifies the elaboration of grasping and being grasped is fully matured, there is no conceptualization of thinking, "I enjoy this object," towards any object, but one engages in entering and returning through spontaneously accomplished activities. Thus, those who have become noble ones hold that the 'self,' which is merely imputed by others, enjoys objects and engages in entering and returning, while ordinary beings hold that the self, which exists as a substance, enjoys objects and engages in entering and returning with true attachment. The benefit of abandoning conceptualization and abiding in non-conceptualization is shown by three verses beginning with "Thus, skillful in practice": the two qualities of being praised by the noble ones and not being overcome by demons are spoken of, the latter being shown with both the fact and its reason. The antidote, the path of seeing, is shown by three aspects: cause, result, and nature. First, it is extensively established by guiding to the realization of ultimate enlightenment and causing one to enter into meditation, etc. Its cause is the complete giving of the Perfection of Wisdom to others, that is, giving. The cause of attaining the path of seeing is abiding equally in the nature of reality. In short, in the subsequent attainment, causing the realization and the light of the Dharma of scripture to appear in the minds of others, and in meditative equipoise, meditating on one's own Perfection of Wisdom, these three are the cause of attaining the path of seeing, and each of them is characterized by immeasurable merit. Such a cause is shown in this context by one verse, "Thus Gone One Mother": through teaching the Dharma, one can also generate realization in the minds of others.
Chinese
修习时，以坚定的决心和精进的努力，自然而然地安住于平等之中，这已经阐明。由于前面已经阐述了无分别的利益，因此这些修习的利益也自然显现。第二，见道的果实是究竟的无尽无生智。也应认识到，法界的自性，其垢染本来就已断尽，并且不再产生。这样，如果从本初清净的法性实相的角度来看，由于没有任何需要否定的事物，或者说安住于不可阻挡的自性之中，因此，见道所断除的分别念的种类，有什么是先前存在而现在断尽的呢？又有什么是先前没有而现在获得的无生之相呢？实际上是无法获得的。其原因在于，如果诸法的实相或本性是无垢的，那么就可以用不颠倒的智慧去证见它。如果是有垢的，那么就无法将其证见为无垢，因为境的自性就是如此。如果境的自性是有垢的，但智慧却将其证见为无垢，那么证见为无垢的智慧，就变成了对境的实相产生颠倒执着的邪见，因此，它也不会使具有这种智慧的补特伽罗变得清净，而证见为有垢的智慧，则会成为正确的智慧。因此，对于主张他体实有的人来说，虽然他们认为先前存在的垢染断尽，后来不再产生，就叫做无尽无生，但如果垢染先前是真实存在的，那么它必定是不可阻挡的自性，因此他们的观点与理相违背。此外，他们所说的诸法也是实有的，并且认为全知者佛陀已经断尽了遮障，也就是断除了所知障。对此，至尊弥勒认为这很奇怪，也就是认为他们的主张自相矛盾，并在论典中说道：如果一切法都是实有成立的，那么如何以不缘三轮的方式来断除所知障呢？因此，就大乘自身的观点而言，对于事物的本性或自性来说，没有任何需要去除的先前存在的两种遮障，也没有任何需要新安置的先前没有的空性等功德。因为事物的自性是无为的，不能施加去除和安置的改造。
English
When practicing, it has been shown that one naturally abides in equanimity with firm resolve and diligent effort. Since the benefits of non-conceptualization have been explained earlier, the benefits of these practices also naturally manifest. Secondly, the fruit of the path of seeing is the ultimate wisdom of cessation and non-arising. It should also be understood that the essence of the realm of phenomena is such that its defilements are exhausted from the very beginning and do not arise again. Thus, if we consider the nature of reality from the perspective of the primordially pure dharma-nature, since there is nothing to be negated or it abides in an unpreventable nature, what kind of conceptual thoughts, which are to be abandoned by the path of seeing, are exhausted that were previously present? And what kind of unborn aspect is attained that was previously absent? In reality, it cannot be attained. The reason for this is that if the reality or nature of phenomena is without defilement, then it can be seen by an undeluded mind. If it is with defilement, then it cannot be seen as without defilement, because that is the nature of the object. If the nature of the object is defiled, but the mind sees it as undefiled, then the mind that sees it as undefiled becomes a distorted consciousness that engages in a reversed understanding of the state of the object, and therefore it will not purify the individual who possesses that mind, while the mind that sees it as defiled will become correct knowledge. Therefore, for those who assert other-emptiness, although they believe that the exhaustion of previously existing defilements and the non-arising of later ones is called cessation and non-arising, if the defilements were previously truly existent, then they must be of an unpreventable nature, and therefore their view contradicts reason. Furthermore, their phenomena are also truly existent, and they also believe that the all-knowing Buddha has exhausted the obscurations, that is, has abandoned the obscuration of knowledge. To this, the venerable Maitreya considers it strange, that is, he sees their assertion as self-contradictory, and states in the treatise: If all phenomena are truly established, then how can the obscuration of knowledge be exhausted in a way that does not focus on the three spheres? Therefore, according to the Great Vehicle's own view, for the nature or essence of things, there is nothing to be removed of the two previously existing obscurations, and there is not even a little bit of merit such as emptiness to be newly established that was previously absent. Because the nature of things is unconditioned, it cannot be subjected to the alteration of removal and establishment.
Chinese
于证悟。 因此，对于远离增益和损减的、法性大平等、无破立之义，与其相符，以远离破立之染污的智慧，如实观见而安住，由串习之力，现见不住于任何边际之实性，彼真如之义，从而从自续相执之系缚中解脱。如是亦教诫般若波罗蜜多甚深瑜伽之究竟要义。如是，从法性无破立之义中，颠倒转变的自续之分别念止息，称为所断已断；生起与法性相符之智慧，称为生起证悟，仅仅是名言安立而已。于实性，断和生二者皆不成立。此处之果，由前文“由此入于一切智智”所指示。见道之顶位，就其自性而言，有真实等持和彼之后修习之方式两种。第一种，在广经中，以“善现，此菩萨之布施”等，如前于资粮位时所说，布施等一一包含相互所摄之任何一法，其中，证悟一切法无自性之智慧，以圆满一刹那之忍所摄持，此于宣说顶加行之时，许为见道。或者，彼是具足从彼解脱之三十六种差别的、具足方便之相的稀有智慧之故？或者，是观见布施等方便之相无余之自性空性之智慧，称为现见空性，以二取灭没之方式安住于不可言说之显空平等性之义故耶？第二种是，见道忍之后，为了从见断中解脱，进入如无所畏惧之狮子般之等持，从而证悟缘起顺逆之理。如是说，获得见道后，再次安住于法性之等持，其名称如是说，其他圣者之等持，于修道之加行中，也称为狮子奋迅。又