English
This is the practice of preventing attachment to peaceful forms, etc. Its characteristics lie in permanence and impermanence, etc., and in whether it is complete or incomplete as the basis for the qualities of the path, and in the absence of attachment to truth in itself, that is, the practice of preventing the use of attachment to these three, and the four dharmas including the three practices, are advised to abandon it through the way of clinging. Furthermore, complete and incomplete refer to forms that are other-powered and completely imputed, that is, no matter how much one focuses on form in the form that appears as two, one will not generate the qualities of the path, just like ordinary beings. The form of dharmata, that is, if one focuses on the form distinguished by its lack of inherent existence, one will generate the qualities of the path because it appears like an illusion, just like the subsequent attainment of the noble ones. Furthermore, the five practices that are taught starting from the Prajnaparamita of dharmata are that the nature of Prajnaparamita is unchanging, so it is realized that there is no increase or decrease, etc., in any way, whether it is taught or not. Prajnaparamita itself is the cause of the arising of praise, blame, attachment, aversion, etc., but it does not actually exist, because its nature is unconditioned, so no one creates it, and it does not actually create anything. It is the nature of three kinds of difficult to do, that is, it is difficult to do for the sake of omniscience because it cannot actually be obtained; it is difficult to do through the practice of the path wisdom because it cannot actually be produced; and it is difficult to do as the basis wisdom because it cannot actually be taught. Therefore, entering into it in conventional truth is called difficult to do, as it is said in the sutra: "To put on armor for the sake of sentient beings is like lifting the sky." Therefore, these aspects of the ground and path are knowable, acceptable, and attainable, but it is not right to cling to them, so it is difficult to do. Thus, unchanging, without an agent, and difficult to do, these three are explained from the aspect of the essence. The two functions of that Prajnaparamita are: by practicing the mother, one obtains the fruits according to one's own share, so the fruits are not wasted, and it does not depend on anything other than the mother herself, and if there is the mother, it gathers all the qualities of the path and fruit. Although it is like that in conventional truth, this is the practice of showing the aspect of not clinging to ultimate truth.
Chinese
为了理解显现却无自性的例子，展示了梦境、幻术等七种显现，这是例子的应用，就像这样有十个。如果将这十个例子简要概括，它们都归属于远离一切所缘的瑜伽。因此，这里用“行为完全清净”等一颂来展示。其中，通过意义涵盖了其他一切，用“不使用”表示不使用色等，以及这样不使用的应用，像这样使用完全舍弃一切执着，因为在任何境上都不执着，所以完全舍弃对色常无常、圆满不圆满、有无执着的使用，从执着中解脱，行持善逝们的智慧。这意味着行持不改变、无作者、如实获得果、不依赖他者、具有难行之善逝的智慧。这里没有说七个例子。四种基智的执持平等性是，在广经中说：“不将色视为傲慢之心，不以色为傲慢之心，不以色为我所而生傲慢之心，不对色生傲慢之心。”按照经文的顺序，这四种意义分别是：色的自性，蓝色等的相，分类或差别，以及对四种有境的显现执着没有傲慢，展示了具有平等性的执持。或者也可以结合空性、无相、无愿、无为四门来解释。这里的平等性，用“如是行持的菩萨”等一颂来展示，境如色等的自性、相、差别显现，以及没有执持它的有境，所知与能知成为平等性，即用“断除执着”表示断除四种傲慢的执着而解脱，在没有执着的平等性中行进，以前者是部分断除，后者是完全断除的方式来展示，前者的例子是太阳脱离罗睺，后者的例子是火烧，即用智慧之火烧掉戏论的丛林。第九个见道是详细展示十六种智慧。从色是常与非常等十六种分类中，这里用“诸法皆自性清净”等一颂来完整表达意义。
English
To understand the example of appearances being without inherent existence, seven appearances such as dreams and illusions are shown, which is the application of examples, like this there are ten. If these ten examples are briefly summarized, they all belong to the yoga that is free from all objects of focus. Therefore, here, it is shown with one verse such as "behavior is completely pure." There, too, the meaning encompasses everything else; "not using" indicates the application of not using forms, etc., and like that, completely abandoning all attachments to such use, because one does not fixate on any object, so completely abandoning all attachments to the use of color, permanence, impermanence, completeness, incompleteness, existence, and non-existence, liberating from attachment, practicing the wisdom of the Sugatas. This means practicing the wisdom of the Sugatas that is unchanging, without an agent, obtaining the fruit as it is, not depending on others, and possessing difficult-to-do goodness. The seven examples are not mentioned here. The four samenesses of the fundamental knowledge's grasping are: In the extensive sutra, it says, "Do not make form into an arrogant mind, do not make arrogance into mind by form, do not make form into 'mine' with an arrogant mind, do not make an arrogant mind towards form." According to the order of the verses, the four meanings are respectively: the nature of form, the characteristics of blue, etc., the distinctions or differences, and the manifestation of the four object-possessors without arrogance of fixation, showing that they possess the grasping of sameness. Alternatively, it can also be explained by combining the four doors of emptiness, signlessness, wishlessness, and non-compoundedness. That sameness is shown in this context with one verse such as "the Bodhisattva who practices in this way," the nature, characteristics, and distinctions of objects such as form appear, and without the object-possessor grasping it, the knowable and the knowing become sameness, that is, "cutting off attachment" indicates cutting off the attachment of the four arrogances and being liberated, proceeding in the sameness without attachment, showing the former as partial cutting off and the latter as complete cutting off, the former example being the sun separating from Rahu, and the latter example being fire burning, that is, burning the thicket of proliferation with the fire of wisdom. The ninth, the path of seeing, extensively shows the sixteen wisdoms. From the sixteen categories such as form being permanent and impermanent, here, the meaning is completely expressed with one verse such as "all phenomena are pure in their own nature."
Chinese
总而言之，一切法从一开始就自性清净且光明，并且从其状态中永不移动，因此即使在看似迷惑的时候，也不可能存在不净的基础，所以没有超出完全清净。如果以如此的智慧波罗蜜多，用正确的智慧来观察并安住，那么能观察者和所观察的一切法都不可得，而能见到平等性，这就是对殊胜的智慧波罗蜜多的行持。如是说，见到无生平等性，是因为见到了诸法究竟的实相。因此，他如实地见到了痛苦等法的自性。见到无常等并非见到究竟的真谛，因为在胜义谛中，无常和痛苦等并不成立。此外，一切痛苦之法自性清净，业和烦恼的一切显现完全清净，由于本来没有所断之物，因此没有获得灭谛的作者或灭谛，因为作者不可得。道谛的一切法也不可得，也应如此连接。在广经中，在已经宣说了三智的场合，有圆满或总结的经文。善现！此般之母并非获得任何法，并非超越，等等，如此所说，这是显示基础智的总结之词。并且，善现！此般之母并非超越三界，等等，如此所说，这是道智的总结之词。并且，善现！此般之母并非从佛法施予声闻法，并非舍弃，等等，如此所说，这是遍智的总结，即显示圆满了三个场合。然而，在此略经中没有宣说。༈。如是宣说了所境三智后，为了修持它，宣说了四种加行。将已确定为三智的一切相貌汇集起来修习，是圆满次第加行。当此加行已经习惯并达到成就的程度时，所显示的是从暖位到刹那之间的状态，这是各自场合的习惯圆满的顶峰，并且通过征相和增上等来表示。
English
In short, all phenomena are primordially pure and luminous by nature, and since they never move from that state, even in times when they appear to be deluded, there is no basis for impurity, so they do not go beyond complete purity. If one looks at such prajnaparamita with correct wisdom and abides in equanimity, then the observer and all the observed phenomena are not perceived, and one sees equality itself. This is the practice of the supreme prajnaparamita. It is said that seeing the unborn equality is seeing the ultimate reality of all phenomena. Therefore, he sees the nature of suffering and other phenomena as they are. Seeing impermanence, etc., is not seeing the ultimate truth, because impermanence and suffering, etc., are not established in the ultimate truth. Furthermore, all phenomena of suffering are pure in nature, and all appearances of karma and afflictions are completely pure. Since there is nothing to be negated from the beginning, there is no agent or cessation of attainment of cessation, because the agent is not perceived. All phenomena of the path truth are also not perceived, and should be connected in this way as well. In the extensive sutras, in the context where the three wisdoms have already been taught, there are sutras of completion or conclusion. Subhuti! This mother does not obtain any dharma, does not transcend, etc., as it is said, these are the words showing the conclusion of the base wisdom. And also, Subhuti! This mother does not transcend the three realms, etc., as it is said, this is the conclusion of the path wisdom. And also, Subhuti! This mother does not give from the Buddha's dharmas to the Shravaka's dharmas, does not abandon, etc., as it is said, this is the conclusion of omniscience, which shows the completion of the three occasions. However, this was not taught in this abbreviated sutra. ༈. Having explained the three objects of wisdom in this way, four applications are taught for practicing it. Gathering all the aspects that have been determined as the three wisdoms and meditating on them is the complete application. When that application has become accustomed and has reached the level of accomplishment, what is shown is the state from heat to an instant, which is the peak of the completion of habituation in each occasion, and is represented by signs and increase, etc.
Chinese
为了成就至高无上的瑜伽和终极的刹那瑜伽，通过一定数量和顺序的道路，以相互引导的方式逐步禅修。完全成就并圆满后，在一刹那间圆满所有无漏之法的禅修，即刹那瑜伽，共有四种。第一种是圆满显现瑜伽。它被说成是象征它的十一种法。所禅修的方面是三智的各个方面，总共有八十三种。二十种禅修的瑜伽，四十六种成为瑜伽禅修障碍的过失魔，十四种从禅修中获得的功德，以及象征瑜伽本身的特征，即从识相、差别相、作用相、自性相四种中分离出来的九十一种特征。如果信奉修行，则视为禅修瑜伽的结果，并解释了趋向解脱的资粮道和趋向决定的加行道这两种。还有禅修瑜伽者，即不退转的修行者群体，以及根据瑜伽的特殊性而产生的轮回寂灭平等性的瑜伽，清净刹土的瑜伽，以及善巧方便的瑜伽，总共是十一种。其中，在广义的经部中，基识的各个方面，每个真谛各有四种。在道方面，从人无我的角度展示了四种声闻、缘觉和共同的证悟对象。在此之上，缘觉所执著的自性空，分为等持和后得两种，在后得中，通过梦境和幻术等五种比喻来展示。在等持中，没有一切烦恼等六种，仅从缘觉的外境无自性的角度来安立。在大乘中，必须按照字面意思来理解诸法无自性的含义。这样，二十七种是基识的各个方面。在道识的各个方面中，也从断除和对治的角度展示了苦集灭道四谛，如断除贪欲等八种，以及从誓言和合理的角度展示了道谛，如无量相等等七种。从苦谛的体性的角度解释了无常相等五种。从灭谛空性的角度解释了外空性等。