Chinese
通过舍弃粗重的烦恼，有知地入胎，有知地住胎。然而，由于没有像菩萨那样不执著的智慧，在胎中圆满月数后，那个有知的心识又生起烦恼的贪著，被胎中的垢染所染污，变得无知地出生。这些是为了我的利益而受生。然后才进入更高的道，思考缘起，再次进入大乘。转轮王和天人上层等，是由于行持了极清净的业，并且在中阴时根识清明，所以有知地入胎。然而，在胎中安住时，由于被粗重的精血所束缚，所以无知地住在那里，并且无知地出生和受生。而天人下层等普通众生，由于恶业深重，心识被业障所遮蔽和扰乱，甚至在胎中也看到自己的住所，并前往那里，因此无知地入胎，无知地住在那里，并且无知地出生和受生。因此，按照次第来说，每一种受生都有其差别。此时，《释论》中说：如果搅乱，就会有倍数、三分之二、作用和一一对应的差别。意思是说，对于此处的各种入胎方式，如果按照一般的教规，通过依赖不同种类的入胎方式来搅乱并陈述其差别，也是可以的。但是，因为这里有“如《智慧光明庄严经》中所说”的说法。这样看来，很明显这是与不执著的智慧的差别联系在一起的，所以倍数的差别，就是指以这种方式入胎的四种法的差别成倍地显示出来。经中说：所谓“如是性”，是唯一的意义的殊胜词语。所谓“唯一”，就是仅仅是如是性。如是性，唯一就是如是性。如是性和我，是无二的，是不可分的。不可分的意义是什么呢？就是菩提，菩提就是证悟意义。所谓意义，就是指通达一切所说的法都进入三种解脱之门。所谓通达，就是指通达一切法在三
English
By abandoning coarse afflictions, one enters the womb with awareness and dwells there with awareness. However, due to the lack of non-discriminating wisdom like that of a Bodhisattva, after the months in the womb are completed, that aware consciousness again arises with afflictive attachment, is obscured by the impurities of the womb, and is born without awareness. These beings take birth for my sake. Only then do they enter the higher path, contemplate dependent origination, and re-enter the Great Vehicle. Universal monarchs and the upper echelons of gods and humans enter the womb with awareness because they have engaged in extremely pure actions and because their faculties are clear in the intermediate state. However, while dwelling in the womb, they are held by the coarse sperm and blood, so they dwell there without awareness and are born and take birth without awareness. Ordinary beings, such as lower gods and humans, have heavy negative karma, so their consciousness is obscured and disturbed by karma. They even see their own dwelling in the womb and go there, so they enter the womb without awareness and dwell there without awareness, and they are born and take birth without awareness. Therefore, according to the order, each birth has its own distinctions. In this context, the Great Commentary says: "If confused, there will be differences of multiples, two-thirds, actions, and one-to-one correspondences." This means that, for the various ways of entering the womb here, if we follow the general teachings and confuse and state the differences by relying on different kinds of entering the womb, it would be apparent. However, since it says here, "As stated in the Sutra of the Ornament of Wisdom Light," it is clear that this is related to the difference of non-discriminating wisdom, so the difference of multiples is that the differences of the four dharmas of entering in this way are shown in multiples. The Sutra itself says: "That which is called 'Suchness' is a supreme word for the meaning of that alone. That which is called 'Alone' is only Suchness. Suchness alone is Suchness. Suchness and self are non-dual, they cannot be made into two. What is the meaning of being indivisible? It is Bodhi, and Bodhi is the realization of meaning. Meaning is the understanding that all the teachings enter the three doors of liberation. Understanding is the understanding that all dharmas in the three
Chinese
是进入不平等性之中。又说：文殊，为了随证空性，什么是随证空性？即是菩提。又说：以决定之义与不了义平等性，意义平等即是空性。以空性中意义平等，补特伽罗平等性亦平等。以补特伽罗平等性，法平等性亦平等。以法平等性，解脱平等性亦平等，随证解脱平等性即是菩提。文殊，由于贪著色而变得贪著的那些人，眼睛就是贪著。了知色和眼睛的自性，就是没有贪著。由于贪著见而变得贪著的那些人，自己的身体就是贪著。对于一切所见的自己的身体的自性，了知为空性，就是没有贪著。由于贪著不如理作意，而变得贪著的那些人，对法的显现就是贪著。如理作意，对于法的各个方面进行辨别，并且了知其自性本为空性，就是没有贪著。由于贪著怀疑的垢染，而变得贪著的那些人，解脱就是贪著。如实了知信解和解脱，就是没有贪著。由于贪著懈怠的垢染，而变得贪著的那些人，对于所要证悟的事物，精进的坚定性就是贪著。如实证悟法，就是没有贪著。由于贪著障碍，而变得贪著的那些人，菩提的支分就是贪著。了知没有障碍的解脱，就是没有贪著。如是等等所说。二之三是，无所缘的大智慧，显示其自身的特殊功德。即于彼经中说：文殊，菩提是寂静和近寂静。其中什么是寂静？什么是近寂静呢？内部是寂静。外部是近寂静。为什么呢？文殊，眼睛是无我与我所的，因为它的自性是那样的缘故，所以称为寂静。因此完全了知眼睛是空性的，就不会追逐诸色，因此称为近寂静。
English
It is to enter into inequality. And it says: Manjushri, for the sake of realizing emptiness, what is the realization of emptiness? It is enlightenment. And it says: With the equality of definitive meaning and provisional meaning, the equality of meaning is emptiness. With the equality of meaning in emptiness, the equality of individuals is also equal. With the equality of individuals, the equality of dharmas is also equal. With the equality of dharmas, the equality of liberation is also equal, and the realization of the equality of liberation is enlightenment. Manjushri, for those who become attached due to attachment to form, the eye is attachment. Knowing the nature of form and eye is non-attachment. For those who become attached due to attachment to views, one's own body is attachment. Knowing the nature of one's own body as emptiness for all that is seen is non-attachment. For those who become attached due to attachment to inappropriate attention, the appearance of dharmas is attachment. Appropriately attending, distinguishing the various aspects of dharmas, and knowing that its nature is inherently emptiness is non-attachment. For those who become attached due to attachment to the stain of doubt, liberation is attachment. Truly knowing faith and liberation is non-attachment. For those who become attached due to attachment to the stain of laziness, the steadfastness of diligence in what is to be realized is attachment. Truly realizing the dharma is non-attachment. For those who become attached due to attachment to obscurations, the limbs of enlightenment are attachment. Knowing liberation without obscurations is non-attachment. As it is said and so on. Two of three is, the great wisdom without object, showing its own special qualities. That is, in that very sutra it says: Manjushri, enlightenment is peace and near peace. Among them, what is peace? What is near peace? The inner is peace. The outer is near peace. Why is that? Manjushri, the eye is empty of self and what belongs to self, because its nature is such, therefore it is called peace. Therefore, fully knowing that the eye is empty, one will not chase after forms, therefore it is called near peace.
Chinese
如是等说。身体是无我及我所的，因为它的自性就是那样，所以称为寂静。因此，完全了知身体是空性的，就不会追逐所触，所以称为近寂。妙吉祥，意是无我及我所的，因为它的自性就是那样，所以称为寂静。因此，完全了知意是空性的，就不会追逐诸法，所以称为近寂。妙吉祥，菩提是心性的自性光明，为何称为光明呢？因为它的自性是无有任何烦恼，与虚空相等，具有虚空的自性，完全融入虚空，如同虚空一般，因为自性极其光明。如是说。妙吉祥，心是自性光明的，因为它只是被所有突发的近烦恼所染污，而自性并非完全被烦恼所染。凡是自性光明的，就是无有任何烦恼的。凡是无有任何烦恼的，就没有能以对治来遣除烦恼的对治。为何如此呢？妙吉祥，因为它是清净的，所以清净不会变成不清净，凡是清净的就是无生的。如是说。妙吉祥，菩提是无有可取，无有可舍的。如是说起，菩提是无相和无缘的。那么，什么是无相，什么是无缘呢？妙吉祥，眼识不可缘就是无相。不能如实见到色就是无缘。如是说起，耳识等也同样类推。意识不可缘就是无相。诸法不可被分别了知就是无缘。妙吉祥，那是圣者的行境。妙吉祥，凡不是三界行境的，就是圣者的行境。如是等说。
English
Thus it is said, etc. The body is empty of self and what belongs to self. Because its nature is such, it is called peaceful. Having fully understood that the body is empty, one does not pursue objects of touch. Therefore, it is called near peace. Manjushri, the mind is empty of self and what belongs to self. Because its nature is such, it is called peaceful. Having fully understood that the mind is empty, one does not pursue dharmas. Therefore, it is called near peace. Manjushri, enlightenment is the self-luminous nature of the mind. Why is it called luminous? Because its nature is without any defilements, equal to space, possessing the nature of space, completely merged into space, like space itself, because its nature is extremely luminous. Thus it is said. Manjushri, the mind is luminous by nature, because it is only defiled by all the sudden, near defilements, but its nature is not completely defiled. Whatever is luminous by nature is without any defilements. Whatever is without any defilements has no antidote by which to abandon defilements. Why is that? Manjushri, because it is purity itself, so purity does not become impure, and whatever is pure is unborn. Thus it is said. Manjushri, enlightenment is without anything to be taken and without anything to be abandoned. Thus it is said, enlightenment is without characteristics and without objects. What is without characteristics, and what is without objects? Manjushri, the non-objectification of eye consciousness is without characteristics. Not truly seeing form is without objects. Thus it is said, and the same applies to ear consciousness, etc. The non-objectification of mind consciousness is without characteristics. Dharmas not being able to be distinctly known is without objects. Manjushri, that is the realm of activity of the noble ones. Manjushri, whatever is not the realm of activity of the three realms is the realm of activity of the noble ones. Thus it is said, etc.
Chinese
如是宣说。 如何行持？文殊，一切法之自性为何，即是无自性。何为无自性，因其无二元性。文殊，菩提乃无分别之基。何为无分别？何为基？无名乃无分别。真如乃基。无处乃无分别。法界乃基。无差别乃无分别。真实之边乃基。无所缘乃无分别。无动摇乃基。如是等等。文殊，于真实中圆满寻求菩提时，亦非一切法所能言说。何以故？文殊，于真实中，语词不生不灭，故非存在。文殊，菩提乃不可取与无处。文殊，何为不可取？何为无处？文殊，眼之圆满了知乃不可取。色无所缘乃无处。如是等等。意之圆满了知乃不可取。法无所缘乃无处。如是，如来于不可取与无处中，现证圆满菩提。现证圆满菩提后，因眼不可取，色无所缘，故不住于眼之识。耳不可取等等。因意不可取，法无所缘，故不住于意之识。是故，如来阿罗汉正等觉，被称为具足不住于识者。如是等等。文殊，众生为无明所盲，为贪欲所扰，故互相执着而取。如来则了知我语之取为根本，以我之清净，随之了悟一切众生之清净。何为我之清净？何为一切众生之清净？此二
English
Thus it was taught. How to practice? Manjushri, whatever is the essence of all dharmas is without essence. What is without essence? Because it is non-dual. Manjushri, enlightenment is the basis of non-differentiation. What is non-differentiation? What is the basis? Namelessness is non-differentiation. Suchness is the basis. No place is non-differentiation. The realm of dharma is the basis. No difference is non-differentiation. The ultimate reality is the basis. No object is non-differentiation. Immovability is the basis. And so on. Manjushri, when perfectly seeking enlightenment in reality, it cannot be expressed by all dharmas. Why is that? Manjushri, in reality, words are unborn and unceasing, therefore they do not exist. Manjushri, enlightenment is ungraspable and without a place. Manjushri, what is ungraspable? What is without a place? Manjushri, the complete knowledge of the eye is ungraspable. Form without an object is without a place. And so on. The complete knowledge of the mind is ungraspable. Dharma without an object is without a place. Thus, the Tathagata, in the ungraspable and without a place, manifestly and perfectly awakened to enlightenment. Having manifestly and perfectly awakened to enlightenment, because the eye is ungraspable and form is without an object, he does not abide in the consciousness of the eye. The ear is ungraspable, and so on. Because the mind is ungraspable and dharma is without an object, he does not abide in the consciousness of the mind. Therefore, the Tathagata, the Arhat, the perfectly complete Buddha, is counted among those who possess non-abiding in consciousness. And so on. Manjushri, beings blinded by ignorance and disturbed by craving, therefore cling to each other and grasp. The Tathagata knows that the grasping of self-speech is the root, and through the purity of self, realizes the purity of all beings. What is the purity of self? What is the purity of all beings? These two