English
The previous arising of the mind ceases, and the subsequent arising does not occur, but relying on the cessation of the previous, the subsequent arising of the mind occurs, which is profound. Cessation ceases, there is no second cessation, therefore cessation does not cease, so cessation is profound. It is extremely subtle and difficult to understand, therefore suchness is profound. The mind is the conventional truth, and the nature of the mind is the ultimate truth, whether they are the same or different cannot be expressed, therefore the two truths of knowable things are profound. The seer and the seen are non-dual, therefore the suchness of suchness is profound. Practicing Prajnaparamita in a way that cannot be expressed is profound. Abiding in suchness, the abider and the abode are non-dual, therefore it is profound, all the movements of name and no-name have disappeared, but if the Dharma of the Buddha is not perfected, one cannot attain Buddhahood, this is the skillful means of the Bodhisattva, which is said to be the nature of profoundness. Thus, the nature of profound phenomena such as arising and ceasing is similar to dreams, because it transcends the mind that clings to reality, therefore profoundness is shown here. Ninth, the samadhi of equality of samsara and nirvana is: Because the Bodhisattva has no difference between waking and dreaming, all phenomena included in samsara and nirvana are seen as unreal like dreams. Not distinguishing the reality of samsara and nirvana as different is the equality of samsara and nirvana. If all phenomena are like dreams, then there is no karma, etc., and there is no need to practice Prajnaparamita and dedicate to Bodhi, the answer to this accusation is: Shariputra thinks from the time of awakening, then these questions are also like dreams, the scriptures have already said so. Tenth, the Bodhisattva who realizes the equality of samsara and nirvana, in order to attain Buddhahood himself, accomplishes the pure and unsurpassed Buddha-land: When the Bodhisattva practices the six paramitas, he sees that it is not pure due to the faults of impurity such as stinginess, and the faults of enjoying the fruits, the world of sentient beings with various kinds of poverty and suffering is not pure, similarly, the vessel world is made of impure causes, without gold and silver, etc., distracted, and seeing the faults of impurity such as stumps is not pure, unable to bear this, so in his own Buddha-land, there are no faults of the vessel and sentient beings, and he accomplishes the purity of the vessel and sentient beings.
Chinese
其后，菩萨于自身之佛土中，于无有有情之过失之上，具足神通等功德圆满，于无有器之过失之上，为成办如基底由青琉璃之物所成，如掌心般平坦，散布黄金粉末，广阔无量之极乐世界等，行持六度，由此将成就自身佛土之无上清净。现在是第二，从最初修习起，至修习寂灭究竟之间，此结合遍布于身，菩萨之善巧方便之自性完全成就之智慧是，基之般若波罗蜜多法界之境，第三种智慧，般若波罗蜜多甚深瑜伽二者结合并修持，仅此之善巧方便及具足此是，譬如勇士摧毁诸敌后，与亲友等从荒野寺庙中解脱。以慈悲为寂灭之敌，以智慧为有之敌，是超越之善巧方便，于所作所显现之譬喻的空性中行持，然以彼不住且作调整之善巧方便，如随欲射箭之譬喻，诸善根未成熟为无上菩提之前，不显现真实之边际，成熟时则显现之善巧方便如是。以极度串习之力之善巧方便，以及以智慧修习真实之边际，然中阴间不堕入寂灭之因，以慈悲舍弃有情是，不共声闻缘觉之体性之善巧方便，于人我，于四颠倒不执著之善巧方便，于人我，于法我不缘念或，空性之善巧方便，以及男人女人与蕴等之相耗尽之善巧方便，以及于帝释天等欢喜之愿耗尽之善巧方便，以善巧方便之菩萨彼以于佛之无上菩提授记之仙人自身不作调整而示现之善巧方便，以及了知授记与未授记及不退转之无量名相之善巧方便，如是善巧方便十种是，
English
Thereafter, in the Bodhisattva's own Buddha-field, upon the absence of the faults of sentient beings, the perfections of qualities such as clairvoyance are complete, and upon the absence of the faults of the vessel, in order to accomplish such as the Sukhavati, whose base is made of blue lapis lazuli, as flat as the palm of the hand, scattered with gold dust, and immeasurably vast, by practicing the six perfections, one will achieve the unsurpassed purity of one's own Buddha-field. Now, secondly, from the initial cultivation to the ultimate cultivation of peace, this union pervades the body, and the wisdom that fully accomplishes the nature of the Bodhisattva's skillful means is: the third wisdom, the realm of the Dharmadhatu of the Prajnaparamita base, and the skillful means of merely combining and practicing the profound yoga of Prajnaparamita, along with possessing it, is like a heroic person who, after destroying all enemies, is liberated from the wilderness monastery with relatives and friends. Skillful means that transcends compassion as the enemy of peace and wisdom as the enemy of existence, and skillful means that does not abide in and adjusts to the emptiness of the example of what is done and appears, and skillful means that does not manifest the true limit until the virtues are not matured into unsurpassed enlightenment, like the example of shooting an arrow as desired, and manifests it when matured. Skillful means of the power of extreme habituation, and even though one studies the true limit with wisdom, the cause of not falling into peace in the bardo, abandoning sentient beings with compassion, is the skillful means of the characteristic that is not common to Hearers and Solitary Realizers, and the skillful means of not being attached to the self of a person and the four inversions, and the skillful means of not focusing on the self of a person and the self of phenomena, or the skillful means of emptiness, and the skillful means of exhausting the characteristics of men, women, and aggregates, etc., and the skillful means of exhausting the aspirations of delighting in Indra, etc., and the Bodhisattva with skillful means shows the skillful means of the sage who prophesied the unsurpassed enlightenment of the Buddha without adjusting himself, and the skillful means of knowing the immeasurable names of prophecy and non-prophecy and non-retrogression. Thus, the ten skillful means are:
Chinese
圆满结合的自性融合，是知晓的智慧，是轮回寂灭等性。第四品释。 第二，结合达到极致或顶点的实物，即对般若波罗蜜多的正确阐述。其中，顶点的征象，以及它的福德增长，以及它不舍弃利益众生，以及它的具足众多福德的等持是心安住，以及见断和修断连同对治，以及此道的作业，所断除的分别念全部灭尽的果，以及阐述这些道的作业，以及阐述无间道遣除邪道，共有七个方面。第一方面有十二个：获得顶点的菩萨在醒来时，不仅将诸法视如梦境，而且在梦中也完全将诸法，视如梦境和乐器等。并且，在梦中见到如来、比丘等，以及天龙等无量眷属，正在说法等，是获得达到顶点的结合的征象，被认为是十二种相。第二是：如同赡部洲之人如何成佛，有些人直至寿命终尽供养的善根等，三千世界之人有多少成佛，直至寿命终尽供养的善根，这是两种。赡部洲有多少众生成为人，其中有些人修持十善、四无量定、五神通，即世间圆满和预流果乃至无上菩提，这些的善根也在各自的阶段回向给佛，连同回向的善根有七种。三千世界的众生有多少成为人，其中有些人从“修持”至“连同回向”的福德有七种。如上所述。这样，在两个七组之上，加上之前的两种，即以十六种善根的多种方式来展示，作为比喻。安住于顶结合的菩萨，不离于将一切法视为梦境般作意，行持般若波罗蜜多并为他人宣说，是比之前的善根，善根的相貌更加增多的十六种自性。第三是全部。
English
The nature of perfect union is the wisdom of knowing, the equality of samsara and nirvana. Commentary on the Fourth Chapter. Secondly, the object of union that has reached the ultimate or the peak, is the correct explanation of the Prajñāpāramitā. Among them, the signs of the peak, and the increase of its merit, and the indication that it does not abandon the benefit of sentient beings, and its samādhi with many merits is the mind abiding, and the abandonment of seeing and the abandonment of meditation together with the antidote, and the fruit of the exhaustion of all the conceptual thoughts to be abandoned by the action of that path itself, and the explanation of the actions of those paths, and the explanation of the unobstructed path eliminating the wrong path, are seven aspects in total. The first aspect has twelve: When a bodhisattva who has attained the peak awakens, not only does he see all phenomena as dreamlike, but even in dreams, he completely sees all phenomena as dreams and musical instruments, etc. And, in dreams, seeing the Tathāgata, monks, etc., and gods, nāgas, etc., with immeasurable retinues, teaching the Dharma, etc., are the signs of obtaining the union that has reached the peak, and are considered to be twelve aspects. The second is: Just as how many people in Jambudvipa become Buddhas, some with the merit of offering until the end of their lives, etc., how many people in the three thousand worlds become Buddhas, with the merit of offering until the end of their lives, these are two. How many sentient beings in Jambudvipa become humans, some of whom practice the ten virtues, the four immeasurables, the five superknowledges, that is, worldly perfections and the stream-entry fruit up to unsurpassed bodhi, the merits of these are also dedicated to the Buddhas in their respective stages, together with the merits of dedication, there are seven types. How many sentient beings in the three thousand worlds become humans, some of whom from "practice" to "together with dedication" have seven types of merit. As mentioned above. Thus, on top of the two sets of seven, adding the previous two, that is, showing in many ways the sixteen types of merit, as an example. A bodhisattva abiding in the peak union, not separated from considering all dharmas as dreamlike, practicing Prajñāpāramitā and explaining it to others, is the nature of sixteen types, with the appearance of merit greatly increasing compared to the previous merit. The third is all.
Chinese
具有三智自性的佛法，是能圆满一切相的最无上善，以及完全不舍弃一切有情之义。由于不退转于声闻、独觉，因此被明显宣说和指示为彼即是坚固的菩提心。第四是，此三摩地的体性即是唯一地随喜和回向，以及它与四大洲和千世界，二千世界，三千世界之世界界，即使粉碎成毛发尖端般微细的程度也可能被掌握。然而，具有随喜的菩提心之福德是无法衡量的，以这些为例证。仅仅是宣说了无量无边的福德，那些菩萨们对发菩提心唯一地随喜，以及将它回向于无上菩提之三摩地，这被完全宣告和指示。第五，有略说和广说两种。第一，对于所取分别，即对于将境视为具有功德而趣入的分别，以及对于将境视为具有过患而加以呵责的分别。有两种所取分别，即各自将这二者，也各自以九九之自性，从境的角度来区分，要知道那些所取如其所是，境并非真实存在的自性。能取分别，分为异生和圣者的能取分别两种，即随心而有的分别，是异生的能取分别；以及仅仅是分别有情，是圣者的能取分别。也将从境的角度，各自以九九之自性来阐述这二者。如果所取之义，如能取分别的所取那样，没有成立为实有和常有的事物，那么以什么成立为实有的事物来执取，而被认为是无错乱的体性呢？这不会成立的。所取之义不存在，如此执取它们的那些执取，以执取的体性无错乱而成立为空性的体性。第二，有见道所断的对治和修道所断的对治两种。第一，有见道所断的分别和
English
The Buddhadharma, which is the nature of the three wisdoms, is the supreme virtue that completely perfects all aspects, and the very act of never abandoning the benefit of all sentient beings. Because it does not revert to the Hearers and Solitary Realizers, it is manifestly proclaimed and indicated as that which is the stable Bodhicitta. Fourth, the essence of this Samadhi is solely rejoicing and dedicating, and it and the four continents and the thousandfold world, the two-thousandfold world, and the three-thousandfold world realms, even the extent of being pulverized to the size of a hair tip could possibly be grasped. However, the merit of generating Bodhicitta endowed with rejoicing is immeasurable, using these as examples. Merely by proclaiming the immeasurable amount of merit, the Bodhisattvas' single-pointed rejoicing in the generation of Bodhicitta, and the Samadhi of dedicating it to unsurpassed Bodhi, this is fully proclaimed and indicated. Fifth, there are two aspects: a brief explanation and a detailed explanation. First, regarding the apprehended conceptualization, that is, the conceptualization that engages in seeing the object as having qualities, and the conceptualization that blames seeing the object as having faults. There are two apprehended conceptualizations, each of which is also divided into ninefold natures from the perspective of the object. One should understand that the apprehended objects of those are not truly existent in the way they appear. The apprehending conceptualization is divided into two types: the apprehending conceptualization of ordinary beings and the apprehending conceptualization of noble ones. The conceptualization that follows the mind is the apprehending conceptualization of ordinary beings, and the conceptualization that merely conceptualizes sentient beings is considered the apprehending conceptualization of noble ones. These two will also be explained individually as having ninefold natures from the perspective of the object. If the meaning of the apprehended, like the apprehended object of the apprehending conceptualization, is not established as a real and permanent entity, then what is established as a real entity that is apprehended, and is considered to be the nature of non-confusion? This will not be established. Since the meaning of the apprehended does not exist, those apprehensions that apprehend them, by the non-erroneous nature of apprehension, are established as the nature of emptiness. Second, there are two: that which is abandoned by seeing the path, along with its antidote, and that which is abandoned by meditation, along with its antidote. First, there are the conceptualizations abandoned by seeing the path and