English
Through the purification of the two truths, one attains stainless complete purification, which is the extended meaning here. Third, the path of seeing has two aspects: the path of seeing itself, and the indication of the signs of its arising. The first has two aspects: seeing all phenomena as merely self-awareness, and showing that this self-awareness does not abide in anything. The first is: at the time of understanding, etc. 8 Thus, in the path of faith, through prolonged analytical meditation and stabilizing meditation, when understanding manifests, wisdom arises in this way: the samadhi of the path of seeing is the realization of the meaning of the pervasiveness of the dharmadhatu. Therefore, realizing that the luminosity of meaning, the non-elaborate nature of reality, is non-dual with that, is the non-conceptual wisdom of emptiness, liberated from the conceptual thoughts of the three realms that are to be abandoned on the path of seeing, and possessing the moisture of compassion. It is also called the direct experience of non-conceptual yoga. Since it is not the object of verbal conceptualization, and dualistic appearances have subsided, therefore, since there is no elaboration to be refuted, such as subject and object, only the single nature of reality remains. Although it is said that the five sense doors, which are the basis of entering consciousness, are closed, it is not like being blind and deaf, and the terms applied to it appear like reflections. Since the signs of Buddhas and sentient beings, which appear in the direct perception of sentient beings, are merely conceptualizations like dream appearances, therefore, knowing that all internal and external things are without inherent existence is like recognizing an illusion, where nothing is seen, and there is no hope or fear, or affirmation or negation. Upon closer examination, for a special yogi, the appearance of objects does not cease, and although only terms appear, no things such as existence or non-existence are seen, and the clear appearance of wisdom arises without interruption. And that wisdom is merely the wisdom of individual self-awareness. Regarding this, if divided according to samadhi without appearance and subsequent attainment with appearance, it is held that in samadhi, the five sense doors also close, and even conventional reality does not appear, but only the nature of reality. It is like the cessation samadhi. Here, since there is no appearance to be refuted, such as the conceptualization of grasping and being grasped, it is without appearance, and the appearance of objects arises in the five senses without conceptualization, that is, with appearance, which is a division from the self-aspect of a single samadhi. When all the characteristics of conceptual thoughts such as existence and non-existence dissolve into the dharmadhatu, and one abides equally in the one taste of the wisdom of reality, there is no contradiction in the appearance of mere reflections that disappear after being blown upon. Subject and object
Chinese
因为二者皆为空明平等之故。如是说：因和果的诸法，并非真实存在，因为自性清明之故，也不是不存在。如是，如所有和尽所有的二智也不相违背。二是，彼时事物等。当法界智慧显现之时，内外一切事物都见为无成，对于什么都不是的那个，也没有“这是什么”的想法，因为意识有境，智慧无境。智慧的觉性本身与境法界如水入水般融为一体，因此无境，因此声音概念或思维言说也不介入，也没有以二的形态显现的现象，如同兔子根本没有角，说它的时候，角的语音和意义都不存在一样，没有可说之事，连能说的名称假立也不可见，心中没有分别的体验，或者说连觉性的事物微尘许也不存在。《中观根本慧论》中说：所说是止息，因为心的行境止息之故。如此。智慧、觉性和识三者意义相同，因此觉性智慧被称为心。心也如同虚空般被视为无物，如同虚空遍布一切却不驻于任何处一样，觉性智慧空明无为，遍布法界却不驻于任何事物。在《三摩地王经》中说：心无所缘，不可思议，自性清净，本体空性，本来无我，法性深奥，如虚空般深寂离戏。如此。那么，尽所有智也如此遍布吗？如果这样想，那么道者和佛陀是有差别的。前两个偈颂如同大乘唯识宗一样，视一切法为唯识，后面的偈颂如同中观宗一样，视心也无自性，因此般若波罗蜜多甚深。圣者龙树说：内外诸蕴，依赖而生起意识，因此意识不存在，如海市蜃楼和幻术般空虚。如此。二是见道的征相有三：见平等性则见法身，瑜伽士和佛陀的
English
Because both are empty and clear, with equal taste. As it is said: The phenomena of cause and effect, are not truly existent, because of their self-nature being clear, they are also not non-existent. Thus, the two wisdoms of 'as it is' and 'as many as' are not contradictory either. Secondly, at that time, things, etc. When the wisdom of the Dharmadhatu manifests, all inner and outer things are seen as unestablished, and for that which is nothing, there is no thought of 'this is it', because consciousness has an object, wisdom has no object. The wisdom of awareness itself becomes one taste with the Dharmadhatu of the object, like water poured into water. Therefore, because it is without an object, sound concepts or thoughts do not enter, and there is no appearance of seeing it as two. Just as a rabbit has no horns at all, when it is spoken of, both the sound and meaning of 'horns' do not exist. There is nothing to be said, and even the name that can be spoken is not seen. There is no separate experience in the mind, or even a particle of the substance of awareness. In the Root Wisdom text, it says: 'What is to be said is reversed, because the object of the mind is reversed.' Thus. Intelligence, awareness, and consciousness are the same in meaning, therefore awareness-wisdom is called mind. The mind is also seen as non-existent like space, and just as space pervades everything but does not abide anywhere, the uncompounded emptiness-clarity of awareness-wisdom pervades the Dharmadhatu but does not abide in anything. In the King of Samadhi Sutra, it says: 'The mind is without focus, unthinkable, its nature is pure, its essence is emptiness, originally without self, the nature of reality is profound, like space, it is profound, peaceful, and free from elaboration.' Thus. Then, does the wisdom of 'as many as' also pervade in this way? If you think so, then there is a difference between the path-follower and the Buddha. The first two shlokas see all phenomena as mere self-awareness, like the Great Vehicle Mind-Only school, and the latter verses see the mind as without self-nature, like the Middle Way school, therefore the Perfection of Wisdom is profound. The noble Nagarjuna said: 'Depending on the inner and outer sense bases, consciousness arises. Therefore, consciousness does not exist, it is empty like a mirage and an illusion.' Thus. Secondly, the signs of the path of seeing have three: seeing equality means seeing the Dharmakaya, the yogi and the Buddha's
Chinese
胜解的差别。必须断除认为有差别的分别念。第一，那些等等。8 当证悟一切法与法界平等时，便会生起一种证悟，即对一切法不视为应取舍之物。无论如何，圣者佛陀与有情、自他、善恶、善业与恶业、乐与苦、净与不净、应舍与应取等等，所有显现为二元的，实际上都证悟为无二元。因此，不视它们为各自独立的实体，也不会产生不同的概念。如同二谛无别一样。因此，如果能见到一切二元法皆为无二平等，且不生起二取之分别念，如此证悟即是见到法身。因为诸佛的自性是无为的智慧，即法身，与法界为一体之故。如是说：恒常不生之法即如来，一切诸法皆与如来同。如是说。轮回与涅槃一切皆与法界无别，因为除了了知一切错觉显现皆无自性之外，便无所谓法身。或许有人认为这类似于密宗的情况，但实际上，在究竟意义的经典中，已宣说一切法皆无自性，自性涅槃，自性光明，一切法本自现证圆满成佛。若能证悟此义，则会生起自他与佛陀无别的智慧，此乃殊胜之智慧。如同虚空中显现幻化的化身，而与虚空无别一样，其他五蕴显现为幻化也同样，若知彼即是如来，则是道的极致，因为色身二者亦如幻化。若见有差别，则非大乘道。若问是否有垢染，则垢染是本性中没有的，是突发的，且无应断之实体，基础亦未成立，如阳焰之水与梳子上的毛发一般，无减无增，被认为是无尽无生。在《华严经》中说：若有众生于自他，及诸佛等一切法，了知自性皆平等，不执著亦无所取，彼等即证如来位。色受想行识及心识，无量诸佛亦如是，彼等皆是大雄尊。
English
The difference of understanding. It is necessary to abandon the concept of having differences. First, those etc. 8 When realizing that all dharmas are equal to the dharmadhatu, a realization arises in which one does not see all dharmas as things to be accepted or rejected. In any case, the noble Buddhas and sentient beings, self and other, good and bad, virtue and vice, happiness and suffering, clean and unclean, things to be abandoned and things to be accepted, etc., all that appear as dualistic are realized as non-dual in reality. Therefore, one does not see them as separate entities, and different concepts do not arise. It is like the two truths being inseparable. Therefore, if one sees all dualistic dharmas as non-dual and equal, and does not allow the arising of dualistic clinging, then such realization is seeing the Dharmakaya. Because the nature of the Sugatas is unconditioned wisdom, which is the Dharmakaya, and is one with the dharmadhatu. As it is said: The ever-lasting unborn dharma is the Tathagata. All dharmas are like the Tathagata. Thus it is said. All of samsara and nirvana are no different from the dharmadhatu, because other than knowing that all illusory appearances are without inherent existence, there is no such thing as Dharmakaya. One might think this is similar to the case of tantra, but in reality, in the sutras of definitive meaning, it is said that all dharmas are without inherent existence, are naturally in nirvana, are naturally luminous, and all dharmas are primordially perfectly enlightened. If one realizes this meaning, then the wisdom that self and Buddha are not different will arise, which is extraordinary wisdom. Just as the emanation of illusion appears in the sky and is no different from the sky, similarly, the other five aggregates appearing as mere illusion are also the same. If one knows that this is the Tathagata, then it is the supreme path, because both the two form bodies are like illusions. If one sees differences, then it is said that it is not the Mahayana path. If one asks if there are defilements, then the defilements are adventitious, not present in the nature, and there is no substance to be abandoned, and the basis is not established, like the water of a mirage and the hair on a comb, without decrease or increase, and are considered to be inexhaustible and unborn. In the Gandavyuha Sutra it says: Those who realize that self and others, and all dharmas such as the Buddhas, are equal in nature, and do not cling or take anything, they will attain the state of Tathagata. Form, feeling, perception, mental formations, and consciousness, countless Buddhas are also like that, they are all great heroes.
Chinese
就这样说。如果烦恼没有应该断除的实体，而且轮回自性涅槃，那么，众生被什么束缚而流转于轮回呢？如果考察，虽然没有束缚者，但却显现为束缚，这就像梦中的痛苦一样；又像把绳子看成蛇而感到恐惧，毒药没有进入体内，却因为怀疑的念头而中毒一样；又像对幻象不认识是幻象而受到损害一样，因为对境没有实物却显现有实物而受到损害。第二是，圣者等。4 瑜伽士和佛在法界上没有差别，但在证悟的显现上有差别吗？回答是有的。圣者、佛和道上的瑜伽士的证悟差别是：瑜伽士们只要在多久的时间里安住于等持，菩萨的证悟就会显现，然后从后得中起身。而佛和圣者阿罗汉们的证悟是任运成就的。其中，圆满正等觉佛是安住在像虚空一样的意境中，没有进入和起身。第三是，佛等。6 这样，佛和众生二者自性相同，但因为有无分别念的差别而进入差别。不要说对有为法的实物执着，甚至对法性的状态执着有无等相，也是自性的障碍。如经中所说：分别念是巨大的无明，是堕入轮回大海的原因。安住在无分别的禅定中，就像虚空一样没有垢染。就这样说。无论是好分别念还是坏分别念，都要看成是轮回的束缚。在《摄颂》中说：就像吃了掺有毒药的美味食物一样，执着于白法，佛也说是同样的。在迦摩罗室罗的《显现之鬘》中说：对于殊胜意义的分别念，智者也不应安住于此。对于善或不善的分别念，有什么差别呢？依赖于所依的差别，火的焚烧本身没有差别。即使是旃檀木的火，也只是接触一下就会焚烧。即使是微小的分别念，也应该全部断除。这样说。首先在观察的时候，自性是不存在的。