English
Attacking the unreasonableness of the nature of the path, 12. Arguing that the opposing side is unreasonable because there is nothing to be abandoned, 13. Arguing that the antidote is unreasonable because there is nothing to be adopted, 14. Arguing that the characteristics of self and general are unreasonable because there is no basis, 15. If there are no self and general characteristics to be meditated upon, then practicing with faith and meditating on suchness in the realm of the noble ones with general and self characteristics 16 is attacked as unreasonable, thus debating after understanding in a reversed and confused manner. Among these, those who hold the two truths to be contradictory, refuting the conventional by relying on the absence of inherent existence in the ultimate, and arguing that the ultimate is unreasonable by relying on the conventional, are merely their own reversed and confused discriminations. If asked, 'Since it does not exist in the ultimate, it should also not exist in the conventional,' the pervasion is uncertain. If asked, 'Because it does not exist in the conventional,' the reason is unestablished. If asked, 'It should become non-existent in the ultimate,' then the desired answer is given. Similarly, if asked, 'Since it exists in the conventional, it should also exist in the ultimate,' the pervasion is uncertain, and so on. The two truths should be distinguished, and false discriminations should be eliminated based on the principle of emptiness and dependent arising being non-contradictory. In terms of the ultimate meaning of reality, since the ultimate cannot be found separately from the conventional, there is no contradiction between seeing and not seeing, and with the reasoning that attains the great equality of union, after eliminating the opponent's false discriminations regarding the aspects of the uninterrupted peak that are difficult to understand, establishing that seeing and so on are reasonable, and through faith, entering the profound meaning without reversal. Among these, this sutra only shows the elimination of the reversed establishment of the practice of the five perfections. Thus, it also directly eliminates the reversed establishment of skillful means, and everything else is also eliminated by implication. Therefore, from 'Those with great power, also with the four dhyanas,' and so on, up to 'Like the face of the waxing moon in the midst of many clouds,' it is explained. Among these, 'Those with great power,' and so on, indicate dhyana; 'For the sake of other sentient beings,' and so on, indicate diligence; 'If born from another,' and so on, indicate patience; 'With discipline,' and so on, indicate discipline; 'To all sentient beings,' and so on, indicate generosity. Therefore, abiding in non-conceptual prajnaparamita not only does not contradict engaging in the practice of other perfections such as generosity, but is extremely
Chinese
总而言之，大乘的禅定是门无量、味无尝、力极超胜的。同样，精进也是不可限量的，忍辱也是难以估量的，戒律是极其无瑕疵的，布施是永无止境的。如此，每一度（波罗蜜多）的功德，也与方位的边际相等，难以衡量，并且完全清净了过失的垢染，获得任何其他都无法比拟的无等境界，这应当理解为是安住于般若波罗蜜多的力量所致。如此，如果不了解诸法无自性，而执着于人我，那么，由于这种执着，就会产生悭吝等与波罗蜜多相违背的因素。这样一来，就无法进入与一切执着分离的完全施舍等行为。如果即使不执着于人我，但如果不能脱离对有和无的执着，那么，由于对轮回和寂灭的取舍执着，也会堕入寂灭的极端。并且，具有执着的资粮，也不会变得非常清净，因为它们是被与事物自性不符的无明所染污的缘故。因此，如果没有般若波罗蜜多，其他波罗蜜多就无法圆满和清净。如果有了不执着于任何边际的般若波罗蜜多，那么，具有这种传承的菩萨，由于没有悭吝等，他们对于身体、受用和善根，甚至连细微的执着都没有，从而进入布施等行为。而且，他们不期望回报和异熟果，以没有三轮执着之垢染的方式，成办一切布施等。如此，见到不住于有无、轮回寂灭任何边际的般若波罗蜜多之义的人，永远不会生起舍弃轮回而证得寂灭之心。自己虽然证悟了无戏论的二取不二，但为了成办其他没有如此证悟的众生的利益和安乐，而进入布施等行为，这种进入也与众生的边际和数量相等，因此不是有限度的。因此，菩萨在道位时，以缘念他利而使圆满、成熟、清净这三者达到究竟，既不厌倦也不执着。
English
In short, the great vehicle's meditation is a gate without measure, a taste without savoring, and a power that is supremely excellent. Likewise, diligence is also immeasurable, patience is also difficult to estimate, discipline is extremely flawless, and generosity is endless. Thus, the qualities of each perfection (paramita) are also equal to the limits of space and time, difficult to measure, and completely purified of the stains of faults, obtaining an unequaled state that cannot be compared to anything else. This should be understood as being accomplished through the power of abiding in the Perfection of Wisdom. Thus, if one does not understand that phenomena are without inherent existence and instead clings to a self of a person, then due to that clinging, miserliness and other factors that are contrary to the perfections will arise. In that case, one will not be able to engage in complete giving and other actions that are free from clinging to all things. Even if one does not cling to a self of a person, if one is not free from focusing on existence and non-existence, then due to clinging to acceptance and rejection of samsara and nirvana, one will also fall into the extreme of peace. And the accumulations that are accompanied by focus will not become completely pure, because they are tainted by ignorance that is incompatible with the nature of reality. Therefore, the complete fulfillment and purification of the other perfections cannot occur without the Perfection of Wisdom. If there is the Perfection of Wisdom that does not focus on any extreme, then the bodhisattva who possesses that lineage, because they are without miserliness and so forth, engages in generosity and other actions without even the slightest clinging to their body, possessions, and roots of virtue. Moreover, they do not expect reward or karmic results, and they accomplish all generosity and other actions in a way that is free from the stain of the three conceptual spheres. Thus, one who sees the meaning of the Perfection of Wisdom that does not abide in any extreme of existence, non-existence, samsara, or nirvana, never generates the mind of abandoning samsara and realizing peace. Although one has realized the non-duality of the two graspers, which is free from elaboration, one engages in generosity and other actions for the sake of accomplishing the benefit and happiness of other beings who have not realized it in that way, and this engagement is equal to the limits and number of beings, so it is not limited. Therefore, the bodhisattva, while on the path, focuses on the benefit of others and brings the three—completion, maturation, and purification—to their ultimate conclusion, without weariness or attachment.
Chinese
以…的方式进入，在果位圆满，无余涅槃之时，以法性自性获得不住有寂之边的智慧身，乃至虚空存在之间，恒常周遍任运成就利益有情之事。也是由于真实进入显空平等大性般若波罗蜜多的力量。如果因为无所缘而见到法性空性，从而阻碍布施等，那么他所见的空性就不是般若波罗蜜多的意义。仅仅是与方便的行相相违背的无实有而已。这样即使安立为无所缘，虽然不缘实有，却缘了无实有。因此，完全不是远离一切所缘之边的般若波罗蜜多的意义。般若波罗蜜多甚深之义，即使是从听闻思惟断除增益之时起，也是一种令对有寂之边现行执着衰损之法，那在真实证悟之时，更不用说了。比如，即使仅仅作一次布施，如果被般若波罗蜜多所摄持，也圆满了六度。因为般若波罗蜜多摧毁了悭吝等六度的相违品。所以，方便之分的仅仅一个布施，也转变为戒律等的体性。因此，仅就离戏证悟的智慧而言，遣除之分是般若波罗蜜多，安住之分是禅定，而且那也是安住与不安住的相状完全止息的大禅定。同样，不勤与勤，寂灭任运成就的大精进。能忍与不能忍的相状完全寂灭，一切行相中不散乱的大安忍。耽著与不耽著的所缘止息，完全远离耽著垢染的大戒律。不缘执著与非执著，远离细微执著相的大布施。显现之分是布施等，空性之分是智慧的体性，双运入于一切殊胜具足的空性，因此是总集一切波罗蜜多，所以善巧要诀是般若波罗蜜多的修持关键。因此，在此经中宣说了禅定等广大功德，以及宣说了这些功德是从自性不缘的般若波罗蜜多的力量中产生的道理，要通达这些道理。
English
Having entered in the manner of…, at the time of the complete fruition, the unexcelled nirvana, having obtained the wisdom body that does not abide at the extremes of samsara and nirvana by means of the nature of reality itself, and as long as space exists, constantly, pervasively, and spontaneously accomplishing the benefit of sentient beings. This is also due to the power of truly entering the great equality of appearance and emptiness, the Perfection of Wisdom. If, because of non-objectification, one sees the emptiness of reality and thereby obstructs generosity, etc., then the emptiness seen by that person is not the meaning of the Perfection of Wisdom. It is merely a non-entity that contradicts the aspect of skillful means. In that case, even if it is labeled as non-objectification, although it does not objectify entities, it does objectify non-entities. Therefore, it is definitely not the meaning of the Perfection of Wisdom, which is free from all extremes of objectification. The profound meaning of the Perfection of Wisdom, even from the time of severing elaborations through hearing and thinking, is something that diminishes and disparages manifest clinging to the extremes of samsara and nirvana. What need is there to mention the time of actual realization? For example, even a single act of giving, if it is seized by the Perfection of Wisdom, is complete with the six perfections. Because the Perfection of Wisdom destroys the opposing factors of the six perfections, such as miserliness, etc., even the single aspect of skillful means, generosity, is transformed into the nature of discipline, etc. Therefore, in terms of the wisdom of realizing freedom from elaboration alone, the aspect of turning away is the Perfection of Wisdom, and the aspect of abiding is meditation, and that is also the great meditation in which the characteristics of abiding and non-abiding are completely exhausted. Similarly, great diligence that spontaneously accomplishes peace, without diligence or non-diligence. Great patience in which the characteristics of tolerance and intolerance are completely pacified, and which is unperturbed in all aspects. Great discipline in which the objectification of corruption and non-corruption is exhausted, and in which the stain of corruption is completely exhausted. Great generosity that is free from subtle clinging to characteristics, without objectifying attachment and non-attachment. The aspect of appearance is generosity, etc., and the aspect of emptiness is the nature of wisdom, the union of the two becomes emptiness endowed with all supreme aspects, and therefore it is the collection of all perfections. Therefore, skill in the essential points is the key to the practice of the Perfection of Wisdom. Therefore, in this sutra, the vast qualities of meditation, etc., are taught, and the way in which these qualities arise from the power of the Perfection of Wisdom, which does not objectify its own nature, is explained. It is necessary to understand these points.
Chinese
因此，应当精通方便与智慧双运的甚深般若波罗蜜多的结合。此时，狮子贤论师认为：心安住于一切处，在法最胜之后，摧毁无明黑暗而获得自生之前，是见道顶；具有大威力等三颂是修道顶；例如赡部洲之人等两颂是无间顶；大自在等五颂与遣除邪执、舍弃相连；心于其他有情等一颂是渐次；呵责等二颂及二句是刹那间的结合；独子之母供养等二句是显示法身；此后是寻母与求法之时相连。如此结合之方式与八千颂相合，然于求法品中所说之义在此圆满且可结合，因其意义已获得之故。常啼与法胜之例，从勤奋等了知修持度之方式，然八品之结合方式如智足所许，以此经之自性而知，如此结合则安乐。又如智足所说：菩萨何者所依等一颂与见道之果证知尽无生之智慧相连。见道之因在此之前，具有大威力等一颂与修道顶相连。彼亦非所依而住，是舍弃所取分别；无所住是舍弃能取分别。获得胜慧等一颂是无间顶；此乃功德等之稀有奇妙等，从遣除邪分别而舍弃；勤奋等其他度亦从舍弃彼之相违品之门而说。现在第六品渐次者：于一刹那间，诸法皆显现而不杂染之相，于无生中修习，明晰至极之究竟，为成就刹那间之结合而修习。彼亦于圆满次第之时，亦应完整地具有三智之相。