English
Diligently practicing the nine successive absorptions of abiding, and not being attached to this abiding, this is the meditative abiding of other Hearers and Solitary Realizers, it is the meditation of pacifying suffering, the afflictions are completely pacified, it possesses the bliss of non-outflow, and is the most supreme of all. This is where the apprehended concept is pacified, and the apprehender concept is completely pacified, possessing the bliss of unsurpassed wisdom of enlightenment free from apprehended and apprehender. Its example is that Hearers and Solitary Realizers cannot enter into cessation etc. in the manner of being free from apprehended and apprehender characteristics, therefore, being attached to that meditation, they have not abandoned the bonds of characteristics. Here, with the example of birds and fish, although the power of the perfection of meditation is obtained, its fruit is not manifested. What is to be abandoned is what is to be abandoned by the path of seeing, because it can exhaust the co-emergent and seed portions of what is to be abandoned, it is not separately explained from the perspective of its essence. The qualities are, expressed by one verse such as "the qualities of all sentient beings." Next is the application of the peak of the uninterrupted, the sutra extensively says, such as taking as an example the merit of placing as many beings as there are in the three thousand great thousand worlds in the perfect realization of Hearers and Solitary Realizers, and placing faultless Bodhisattvas on the first ground, from the door of even more merit than that, it becomes the ground of the Buddhas themselves, and the meditation of the uninterrupted path of constant limit, which is uninterrupted by other dharmas, is relied upon, this is the uninterrupted path of the all-knowingness itself. For this, the object of focus here is the ultimate suchness of all dharmas being without substance in all elaborations, the main cause is considered to be the mindfulness that focuses on the suchness below the tenth ground, and the aspect is the nature of pacifying all elaborations. As it says in the sutra: 'Subhuti, the object of focus of all-aspects-knowingness is insubstantiality, the main cause is mindfulness, and the aspect is peace and non-characteristic.' Here, the sutra that teaches the peak of the uninterrupted is expressed by seven verses such as 'this discipline is,' among which the first of the two of expressing the qualities, and the actual explanation of the uninterrupted peak that possesses immeasurable qualities is expressed by six verses, among which the first two verses are a summary, and the remaining four are the first of the extensive explanation.
Chinese
这个无间顶峰之学，是一切学问中最殊胜的，因为是学问的究竟本质。因此，想要到达一切学问的彼岸，就应当修学成为佛陀无间道之本质的般若波罗蜜多之学。因为从这当中会立即产生遍知一切的智慧。所以，这是三世诸佛一切无量法门生起的殊胜法宝藏，也是力量等无量珍贵功德的生源，是神圣的法藏，是佛种，是无碍的真实因，或者是不间断十方诸佛之种姓或血统，也是无量众生暂时安乐和究竟利益或幸福的无尽宝藏。以上是总说。第二，广说，对于究竟的真如，即使是细微的障碍也不能遮蔽，进入无二平等性而获得成佛，像这样成为三世诸佛生起之母，永远不会穷尽，是众多佛陀生起的譬喻。以外在缘起的譬喻来说明，有譬喻和意义的偈颂两种，如树和果实等。以内在缘起生灭的譬喻来说明，有下等、中等和上等众生等两种偈颂。第二，具有如此功德的无间顶峰之本质是：某位菩萨等一个偈颂，即恒常的菩萨，在之前的道上，以正念反复串习真实义，当完全圆满的时候，对于以缘起所摄的一切法，证悟到本来无生无灭，安住于平等性之中的这种究竟智慧，或者生起这种智慧之后，连极细微的戏论之相也寂灭的智慧。例如，太阳没有云的遮蔽，放射光芒而消除黑暗一样，从无始以来存在的无明厚重及其细微种子也被连根摧毁，从而获得具有自生智慧之身的佛果。这就是不尽
English
This uninterrupted peak training is the most excellent of all trainings, because it is the ultimate essence of training. Therefore, those who wish to reach the other shore of all trainings should study this Prajnaparamita training, which is the essence of the Buddha's uninterrupted path. Because from this, the wisdom of all-knowingness immediately arises. Therefore, this is the supreme treasure of Dharma from which all the infinite Dharma doors of all the Buddhas of the three times arise. It is also the source of immeasurable precious qualities such as strength, and is a sacred Dharma treasury. It is the Buddha-nature, the unobstructed true cause, or the uninterrupted lineage of the Buddhas of the ten directions. It is also an inexhaustible treasury of temporary happiness and ultimate benefit or bliss for limitless beings. This is the general statement. Secondly, the detailed explanation is that for the ultimate Suchness, even subtle obscurations cannot obscure it, and Buddhahood is attained by entering into non-duality and equality. Like this, becoming the mother from which the Buddhas of the three times arise, it will never be exhausted, and it is an analogy for the arising of many Buddhas. Explaining with the analogy of external dependent origination, there are two verses of analogy and meaning, such as trees and fruits. Explaining with the analogy of internal dependent origination of arising and ceasing, there are two verses such as lower, middle, and higher beings. Secondly, the essence of the uninterrupted peak that possesses such qualities is: a Bodhisattva, etc., one verse, that is, a constant Bodhisattva who has repeatedly practiced the true meaning with mindfulness on the previous paths. When this is completely perfected, for all phenomena included in dependent origination, this ultimate wisdom that realizes that they are originally without arising or ceasing and abide in equality, or after generating this wisdom, the wisdom that pacifies even the extremely subtle characteristics of elaboration. For example, just as the sun, without the obscuration of clouds, radiates light and dispels darkness, so too, the thick darkness of ignorance that has existed since beginningless time, along with its subtle seeds, is uprooted and destroyed, thereby attaining Buddhahood with the body of self-arisen wisdom. This is the inexhaustible.
Chinese
这是为了阐述证悟一切种智的究竟智慧，无有障碍的道。现在，对于这无有障碍的顶峰，那些执着于实有的人们接连不断地进行驳斥，因为此理甚深，极难证悟。为了消除对它的驳斥和邪见，经中广说了十六种驳斥：如果如来以智慧观照一切法，那么所观照的对象就会成为有为法等。如果观照的对象连微尘许的自性都没有，那么观照一切法是不可能的，因此观照是不合理的，这是第一种驳斥。如果一切法没有可观照的自性，那么也无法确定离戏论或真如的体性。如果这样，那么任何人都无法证悟它，因此确定它的相或体性是不合理的，这是第二种驳斥。果位一切种智也是不合理的，因为它不观照有或无，因此什么也不知晓，所以一切种智的智慧是不合理的，这是第三种争论。因为没有世俗谛，所以胜义谛也不存在，因为胜义谛不依赖于世俗谛是不可能的，所以认为“胜义谛”是不合理的。世俗谛也是不合理的，因为它们不可观照，所以认为世俗谛是不合理的，这是对二谛的第四种争论。六波罗蜜多的修持也是不合理的，因为没有布施等，所以认为修持是不合理的，这是第五种争论。修持的所依三宝也不存在，因为没有获得者和所证悟的佛宝，这是第六种争论。灭道只是名称，所以法宝是不可能存在的，这是第七种争论。僧伽的所依是色等不存在，所以僧宝是不存在的，这是第八种驳斥。行为的差别善巧方便也是不存在的，因为布施等没有被三轮清净的智慧所摄持，所以认为善巧方便是不合理的，这是第九种驳斥。因为对有和无的体性的分别已经被遮止，所以认为没有其他证悟的方式，因此认为佛陀不能现证真如是不合理的，这是第十种驳斥。执着于无常等不是颠倒，所以执着于清净、安乐等是颠倒也是不合理的，这是第十一种驳斥。即使修道也不能现证果位，所以
English
This is to explain the unobstructed path to the ultimate wisdom of knowing all that arises. Now, those who strongly assert things as real continuously refute this peak of unobstructedness, because it is extremely profound and very difficult to realize. To dispel the refutations and wrong views against it, the sutra extensively explains sixteen refutations: If the Tathagata observes all phenomena with wisdom, then the object of observation will become conditioned phenomena, etc. If there is not even a particle of self-nature to be observed in those phenomena, then it is impossible to see all phenomena, therefore observation is unreasonable, this is the first refutation. If all phenomena do not have a nature to be observed, then it is also unreasonable to ascertain the nature of freedom from elaboration or suchness. If that is the case, then it cannot be understood by anyone, therefore it is unreasonable to ascertain its aspect or nature, this is the second refutation. The fruit of omniscience is also unreasonable, because it does not observe existence or non-existence, therefore it does not know anything, so the wisdom of omniscience is unreasonable, this is the third argument. Since there is no conventional truth, the ultimate truth is also impossible, because the ultimate truth cannot exist without relying on the conventional truth, so the term "ultimate truth" is considered unreasonable. Conventional truth is also unreasonable, because they are unobservable, so it is argued that conventional truth is unreasonable, this is the fourth argument against the two truths. The practice of the six perfections is also unreasonable, because there is no giving, etc., so it is argued that practice is unreasonable, this is the fifth argument. The basis of practice, the Three Jewels, does not exist, because there is no Buddha Jewel as there is no one who attains and nothing to be realized, this is the sixth argument. Cessation and path are just names, so the Dharma Jewel cannot exist, this is the seventh argument. The basis of the Sangha, form, etc., does not exist, so the Sangha Jewel does not exist, this is the eighth refutation. The skillful means of distinguishing actions also does not exist, because giving, etc., are not accompanied by the wisdom of the three circles being pure, so it is argued that skillful means are unreasonable, this is the ninth refutation. Because the conceptualization of the nature of existence and non-existence has been stopped, it is thought that there is no other way to realize it, therefore it is argued that the Thus-Gone One cannot directly realize suchness, this is the tenth refutation. Holding onto impermanence, etc., is not non-inverted, so holding onto purity, happiness, etc., as inverted is also unreasonable, this is the eleventh refutation. Even if the path is meditated upon, it does not manifest the fruit, so
Chinese
对道的体性不合理进行反驳，12.因无有应断除之法，对不相顺品不合理进行辩论，13.因无有应取之法，对对治不合理进行辩论，14.因无有基，对自相和共相不合理进行辩论，15.若无有应修之自相和共相，则对信解行和圣者境地以如是之体性共相和自相进行修习16不合理进行反驳，如是颠倒错乱地领会后进行辩驳。其中，执持二谛相违之人，依靠胜义无自性而破斥世俗，以及依靠世俗而辩论胜义不合理，这些都只是自己的颠倒错乱之分别念而已。若问：胜义中无有，故世俗中也应无有，则不定遍；若问：因为世俗中无有之故，则不成其为理由；若问：应成胜义中无有，则已承认所立。同样，若问：因为世俗中有，故胜义中也应有，则不定遍等等，应区分二谛，并从空性、缘起无违之理出发，遣除邪分别念。于真实究竟之义而言，由于不能在世俗之外另见胜义，故以见与不见无违，成就双运大平等的见解，对于难以领悟的无间顶端之行相，消除他宗的邪分别念后，确立见等合理，并通过信解，不颠倒地进入甚深之义。其中，此经中仅示现了对五度之行颠倒成立的破除。由此也直接破除了对方便善巧的邪立，其他一切也以意义而消除。因此，从“具大威力具四禅定者亦如是”等开始，到“如多云晴朗之月轮”之间进行了阐述。其中，以“具大威力”等表示禅定，以“为利有情众”等表示精进，以“若从他生者”等表示安忍，以“以戒律”等表示戒律，以“于诸有情”等表示布施。因此，安住于无分别之般若波罗蜜多，不仅不违背进入布施等其他波罗蜜多的行持，而且非常