English
In terms of the purification of the Hearers, it shows that the purification of the three poisons and the purification of form, etc., are not different. For the Solitary Realizers, on top of that, it shows the purification by one aspect of the cognitive obscurations. From the purification of form, the purification of the result, the purification of the result, the purification of the Perfection of Wisdom, etc., up to the purification of ignorance, which causes the purification of formations. In terms of the Bodhisattvas, it shows that the purification of generosity causes the purification of ethics, etc., making all paths pure. Thus, from the afflictive obscurations to be abandoned, and for the Solitary Realizers, on top of that, one aspect of the cognitive obscurations, the obscurations of the Bodhisattva's path, etc., from the aspect of diminishing or separation, the sutra just mentioned shows the three purifications of Hearers, Solitary Realizers, and Bodhisattvas. The Buddhas are the ultimate purification, the complete purification of the two obscurations together with their predispositions. That is also shown by what is said between the smallest of the small, the completely pure Perfection of Wisdom, which purifies form, etc., up to the largest of the large, the non-manifest realization, etc., which has nine paths of meditation. Non-conceptual wisdom does not rely on the knower that measures and the knowable two truths, etc., as subject and object, but by becoming equality itself, it becomes the antidote to the three realms, the special realization of the Great Vehicle. The sutra that shows it is, by "Purification is without seeking," etc., it shows equality, and by "Purification is not born in the desire realm, form realm, formless realm," etc., it shows the antidote that destroys what is to be abandoned, which is included in the three realms. Regarding this, in order to dispel disputes, this Perfection of Wisdom is not used as medicine, not used as complete grasping, and by "There is no attainment," etc., it views what is to be abandoned and the antidote, and by striving to produce and viewing what is to be attained, etc., it eliminates disputes. For example, viewing the great to be abandoned being destroyed by the small antidote, etc., is not reasonable, but in the ultimate sense, what is to be abandoned, the antidote, and large and small are not established, but in the conventional sense, it is reasonable like washing away dirt from clothes, etc. It should be known that many things are also expressed through implication. These are present in the extensive sutras, so it is said that way in the treatises, but it is not explained here, it should be understood through meaning. ༈ Third, for the all-knowingness of the basis, there are nine qualities that represent it, that is, "basis" refers to the aggregates, elements, and sources that serve as the basis for cutting off superimpositions.
Chinese
一切处的法都是，全部了知为空无我，是声闻的证悟。了知二我空性，远离戏论，是大乘的证悟。一般来说，为了实际展示安住于大乘证悟之种姓的基智，并间接了解低劣的证悟，九种象征性的法是：以智慧不住有之基智，以慈悲不住寂之基智，以非方便远离之基智，以方便亲近之基智，不共品之基智，共品之基智这六种，一般展示为大小乘的差别法。基智的加行，以及它的等性，它的执持方式，果位见道和三道的真实宣说，这样以九种方式确定基智。这九种在经中广说，各自内部的差别以及结合方式，应与论典仔细结合来了解。此处展示了七种基智，通过展示不共品而了解远离，通过展示共品而实际上了解亲近。其中，首先是不住有寂之基智：如勇士舞步等一颂，以超越三界而不住有，以下面以慈悲不住寂来展示。不共品和共品之基智：如众生此等名等一颂，众生执着于实有的自相分别之网是应断除的，如此了知后，不被能取所取的戏论束缚，如鸟般在法性虚空中行走的智慧是共品。那么，为什么共品基智从证悟的角度不住有寂呢？具有实有自性的五蕴是此岸，是凡夫所行见的道，是轮回的边际；五蕴断绝的无实有是他岸，是涅槃的边际；而实相法性是不安住于这二边的自性，是双运大平等。因为那样，不是实有非实有，也不是二者之间的第三蕴的任何法。
English
All phenomena of the sense fields are such that knowing them all to be empty of a self of a person is the realization of the Hearers. Knowing freedom from elaboration through emptiness of the two selves is the realization of the Great Vehicle. In general, in order to actually show the ground-knowledge abiding in the lineage of the Great Vehicle's realization, and to implicitly understand the inferior realization, the nine symbolic dharmas are: the ground-knowledge that does not abide in existence through knowledge; the ground-knowledge that does not abide in peace through compassion; the ground-knowledge that is distant through non-skillful means; the ground-knowledge that is near through skillful means; the ground-knowledge of dissimilar aspects; the six ground-knowledges of similar aspects are generally shown as the differentiating dharmas of the Great and Small Vehicles. The application of the ground-knowledge, its equality, its manner of apprehension, and the actual explanation of the path of seeing as the result and the three paths, thus, the ground-knowledge is ascertained by these nine. These nine are extensively taught in the sutras. The manner of combining them, along with their individual distinctions, should be carefully studied in conjunction with the treatises. Here, seven ground-knowledges are taught. By teaching the dissimilar aspects, distance is understood, and by teaching the similar aspects, nearness is understood in effect. Among these, first, the ground-knowledge that does not abide in existence or peace is: like the verse "Heroic Dance," etc., it is taught that it does not abide in existence by transcending the three realms, and below that, it does not abide in peace through compassion. The ground-knowledge of dissimilar and similar aspects is: like the verse "These beings, names," etc., the fact that beings are caught in the net of their own conceptualizations that cling to things as real is what should be abandoned. Knowing this, the wisdom that is not bound by the elaboration of grasper and grasped, but moves like a bird in the sky of the nature of reality, is the antidote. So, why is it that this antidote ground-knowledge does not abide in existence or peace from the perspective of realization? The five aggregates, which are of the nature of reality, are this shore, the path seen by ordinary beings, the boundary of samsara; the non-reality of the five aggregates ceasing is the other shore, the boundary of nirvana; while the nature of reality as it is does not abide by its own nature in either of these boundaries, it is the great equality of union. That is because it is neither real nor unreal, nor is it any dharma of the third aggregate between the two.
Chinese
有和没有也是所知，因为这两者在法性的虚空中是平等的。法性大平等不住于轮回和涅槃的任何一边，这就是基智度、如来藏和法界。因此，以它为所缘的境，称为道智度，它也不住于两边。从不住于寂灭边来说，是无缘大悲；从不住于有边来说，是般若波罗蜜多。谁如实地证悟了它，就不可能住于两边。因此，不如实地证悟它，而执着于有和没有的相，即使进入，也没有获得真正佛陀的方法，所以是遥远的。不执着于有和没有的相，而证悟为平等性，这被称为方法上的接近。虽然真如对一切法没有远近，但由于如实证悟和不如实证悟的缘故，就变得好像有远近一样。因此，执着于基、道、果的法相，这被称为应断的基智。相反，就是对治的基智。这也不是为了断除应断而由心所造作的，诸法的道路或实相，自性上就是远离轮回、涅槃、有和没有等戏论的，因此，这实相是非常深奥的。证悟了甚深平等性，从而了知轮回和涅槃的一切法，无有差别，在本性大平等中是一味的，就能舍弃一切显现执着的贪着，从而自然地遮止有寂的边。像这样的法性，不是能以色等有和没有的任何方式来认识的。因为没有以有境眼识等来见等，所以难以证悟，并且超出了凡夫之心的思虑范围，所以是各自自证智慧的境。因此，根器低劣的声闻缘觉们，因为不了解这个，所以堕入寂灭边。谁见到了，菩萨们就不会从道上退转，因为这是究竟的要点，所以是般若波罗蜜多的重要关键，并且从始至终都能与此理相符地讲解，才是义的精髓。结合方面有十种展开，即差别。
English
Having and not having are also knowable, because both are equal in the emptiness of Dharmata. The great equality of Dharmata does not abide at either extreme of Samsara and Nirvana, this is the ground Jnana-paramita, Tathagatagarbha and Dharmadhatu. Therefore, the object with it as its object is called the path Jnana-paramita, which also does not abide in either extreme. From the point of view of not abiding in the extreme of peace, it is the great compassion without object; from the point of view of not abiding in the extreme of existence, it is called Prajna-paramita. Whoever realizes it as it is, it is impossible to abide in both extremes. Therefore, if one does not realize it as it is, and clings to the characteristics of having and not having, even if one enters, there is no way to attain the true Buddha, so it is far away. Not clinging to the characteristics of having and not having, but realizing it as equality, this is called closeness in method. Although Suchness has no near or far for all Dharmas, it becomes like near and far due to the power of realizing or not realizing as it is. Therefore, clinging to the characteristics of the ground, path, and fruit as Dharmas is called the ground Jnana to be abandoned. Conversely, it is the ground Jnana of the antidote. This is not like something created by the mind for the purpose of abandoning what should be abandoned, the path or reality of Dharmas is naturally devoid of the elaborations of Samsara, Nirvana, having and not having, etc. Therefore, this reality is very profound. Having realized the profound equality, thereby knowing that all the Dharmas of Samsara and Nirvana are without distinction, and are one in the great equality of nature, one will abandon all clinging to manifest clinging, thereby naturally preventing the extremes of existence and peace. Such Dharmata is not to be known in any way as form, etc., having and not having. Because there is no seeing, etc., with the object eye consciousness, etc., it is difficult to realize, and it is beyond the scope of thought of ordinary minds, so it has become the object of the wisdom of self-awareness of each individual. Therefore, the Hearers and Solitary Realizers of inferior faculties, because they do not understand this, fall into the extreme of peace. Whoever sees it, the Bodhisattvas will not regress from the path, because this is the ultimate key point, so it is an important key point of Prajna-paramita, and being able to explain it in accordance with this principle from beginning to end is the essence of the meaning. There are ten expansions in combination, namely difference.
Chinese
这是关于禁止对寂静之色等产生执着的修行。它的特点在于恒常与无常等，以及它作为道之功德的基础，是否圆满等，以及它本身没有对真实的执着，即对这三者禁止以执着来行持的修行，以及包含三种修行的四种法，通过执着的方式来劝诫舍弃它。其中，圆满与不圆满是指他自在和遍计所执之色，即在显现为二的色上，以执着于色的方式，无论如何专注于色，也不会产生道的功德，就像凡夫俗子一样。法性的色，即以无自性来区分的色，如果专注于它，因为像幻觉一样显现，所以会产生道的功德，就像圣者们的后得一样。此外，法性是从般若经开始宣说的五种行持，即般若经的自性没有改变，因此了悟到无论是否宣说，都不会增长或减少等。般若经本身是寂灭赞毁、贪嗔等生起之因，但实际上并不存在，因为它的自性是无为法，所以没有任何人创造它，而且实际上它也不会创造任何东西。它是三种难以行持的自性，即为了遍知而难以行持，因为实际上无法获得；通过道智的修行而难以行持，因为实际上无法产生；以及作为基础的智难以行持，因为实际上无法宣说。因此，在世俗中进入它时，被称为难以行持，如经中所说：为了众生的利益而披甲，就像举起天空一样。因此，基础、道等这些是所知、所取和所证，但如果执着于此，则不应如此，因此是难以行持的。像这样，不变、无作者和难以行持，这三者是从体性的角度来阐述的。般若经的两种作用是：通过行持般若经，各自获得相应的果报，因此果报不会白费，而且完全不依赖于般若经本身以外的事物，如果有了般若经，就能聚集道和果的一切功德。虽然在世俗中是这样，但这是以不执着于胜义的方式来阐述的修行。