English
Profound, natureless, signless, and utterly peaceful. Like searching for the bottom of the ocean with an arrow. If examined with wisdom, the depths of the aggregates cannot be found. Whatever Bodhisattva becomes so profound, For whom the ultimate truth is without aggregates, Elements and sense bases, understanding this Dharma, What could be greater than the merit that is truly accomplished? For example, a person who indulges in desire- Dharma, If he does not meet the woman he has arranged to meet, How many mental discriminations does he engage in during a day? The Bodhisattva will attain that many eons. Whatever Bodhisattva, for many hundreds of thousands of eons, Practices giving like an Arhat or Pratyekabuddha, and upholds moral discipline, But whoever speaks of the Dharma that possesses the supreme perfection of wisdom, Giving and moral discipline cannot match the merit of that good speech. Whatever Bodhisattva cultivates supreme wisdom, Arising from that, speaks of the undefiled Dharma, And dedicates that as a cause for enlightenment for the sake of beings, There is no merit equal to that in the three realms. That merit is also accumulated, and likewise, emptiness, Hollowness, falsity, deception, and knowing there is no essence. Thus, when the wisdom of the Sugatas is practiced, While practicing, one fully grasps immeasurable merit. What the Buddha has said, well-spoken, and excellently taught, Knowing that all these Dharmas are merely words, Even if spoken for many hundreds of thousands of billions of eons, The realm of Dharma has neither exhaustion nor increase. What the Victorious Ones call "Perfection," Those Dharmas are also proclaimed merely as names. The Bodhisattva without dedication or arrogance, Will not decline and will touch the supreme enlightenment of the Buddha. The essence of sesame oil burns, and at the first touch, It is not the word "essence"; without that, it does not burn. The final touch of the flame is not the word "essence," Without the final flame, there is no word "essence." The initial mind does not touch supreme enlightenment, Without that, one cannot touch it. The final mind does not attain peaceful enlightenment, Without that, one cannot attain it. From a seed arise sprouts, flowers, and fruits, That also ceases, and the tree is not that.
Chinese
同样，最初的发心也是菩提的因。那也不是说断绝就没有菩提。得到种子后，会生出谷物和稻米等。它的果实既存在于其中，也不存在于其中。诸佛的菩提将会生起。因为远离事物的自性，所以会生起幻象。水滴从最初到最后充满瓶子，就像逐渐一点一点地注满一样。同样，最初的发心也是无上菩提的因，逐渐圆满白色功德，成为佛陀。在空性、无相、无愿中修行佛法，不触及涅槃，不以相为修行。例如，听闻者、智者来回行走，不住于两边，就像不住于大海一样。像这样修行的菩萨这样想：我，被十力授记，已经触及菩提，没有傲慢之心。对于“这里什么也没有”，不畏惧菩提。像这样修行是善逝的智慧修行。在世间的寂静道路和饥荒疾病中，见到后不畏惧，然后穿上盔甲，始终精进于未来的边际，充分了解后，不生起丝毫厌倦之心。菩萨在修行诸佛的智慧时，知道这些蕴是空的，没有生起。不平等地安住，对众生界生起慈悲。即使在那期间，也不会完全失去佛法。例如，一个有智慧的人，具足一切功德，具有力量，不可战胜，努力精进，通晓幻术仪轨，超越了许多技巧和工艺，善于施展幻术，非常渴望利益众生。与父母和妻子一起聚集，前往充满敌人的寂静道路。他勇敢而坚韧，幻化出许多人，安乐地离去，然后又回到家中。同样，那时，有智慧的菩萨也对一切众生界生起大慈悲，远远超越了四魔和二地，安住在殊胜的禅定中，不触及菩提。智者依赖风，风依赖水蕴，水蕴依赖大地，大地依赖众生，众生依赖业。
English
Likewise, the initial mind is also the cause of enlightenment. It is not that there is no enlightenment when it ceases. Having found the seed, grain and rice, etc., arise. Its fruit is neither existent nor non-existent in it. The enlightenment of the Buddhas will arise. Because it is devoid of the nature of things, illusion will arise. Just as drops of water fill a vase from beginning to end, gradually filling it little by little. Likewise, the initial mind is also the cause of supreme enlightenment, gradually perfecting white qualities, becoming a Buddha. Practicing Dharma in emptiness, signlessness, and wishlessness, not touching Nirvana, not practicing with signs. For example, a learned and wise person goes back and forth, but does not abide in either extreme, just as one does not abide in the ocean. The Bodhisattva who practices like this thinks: I, having been prophesied by the ten powers, have touched enlightenment, and have no pride. Not fearing enlightenment, saying, "There is nothing here." Practicing like this is the wisdom practice of the Sugatas. In the solitary paths of the world and with famine and disease, seeing them, not fearing, and then putting on armor, always striving for the future limit, and knowing well, not generating even a speck of aversion. When a Bodhisattva practices the wisdom of the Buddhas, he knows that these aggregates are empty and unborn. Not abiding equally, compassion arises for the realm of sentient beings. Even in the meantime, he does not completely lose the Buddha's Dharma. For example, a wise man, endowed with all qualities, powerful, invincible, striving diligently, knowing the rituals of illusion, having gone beyond many skills and crafts, knowing how to perform illusions, and greatly desiring to benefit beings. Gathering together with his father, mother, and wife, he goes to a solitary path filled with enemies. He is brave and steadfast, emanates many men, goes happily, and then returns home. Likewise, at that time, the wise Bodhisattva also generates great compassion for all sentient beings, and having completely transcended the four Maras and the two grounds, abides in supreme Samadhi and does not touch enlightenment. The wise rely on wind, wind relies on the water element, the water element relies on the great earth, the earth relies on beings, and beings rely on karma.
Chinese
生起的原因就是这样，想想这道理，天空存在于何处？同样，安住于空性的菩萨，以利益众生知晓的心愿为依凭，示现种种不同的行为，不触及涅槃，不住于空性。当菩萨精通明晰时，修持这寂静空性的殊胜禅定，期间不应过分执着于相，安住于无相，行持寂静，极其寂静。如同飞鸟在空中飞翔，并非存在于某处，不住于某处，也不会坠落地面。同样，菩萨行持解脱之门，不触及涅槃，不行持于相。例如，一个精于射箭的人向天空射箭，然后将其他的箭依次搭在弓弦上，找不到先前射出的箭落地的时机。如果那人想让箭落地，箭就会落地。同样，行持殊胜的般若波罗蜜多，以智慧、方便、力量和神通来辨别，在他们圆满善根之前，无法获得那殊胜的空性。例如，一位具有殊胜神通力量的比丘，安住在空中，瞬间变幻出种种神变，示现行走、站立、睡眠和坐卧，他不会感到疲倦，也不会感到厌烦。同样，精通空性的菩萨，不住于智慧和神通的彼岸，为众生示现无量无边的行为，历经无数劫也不会感到疲倦和厌烦。例如，有人进入巨大的悬崖，双手拿着两把伞，跳向天空，将身体投入巨大的悬崖，不会坠落，并且能够一直前行。同样，精通的菩萨安住于慈悲，完全持有方便和智慧的双伞，思索诸法空性、无相、无愿，不触及涅槃，也能见到诸法。例如，想要珍宝的人去了珍宝岛，找到珍宝后又回到家中，船长独自一人安乐地生活，不像让亲友们感到不快乐一样。
English
The cause of arising is like that. Think about this meaning: where does the sky reside? Likewise, a Bodhisattva who abides in emptiness, relies on the aspiration to benefit sentient beings, demonstrates various kinds of actions, does not touch Nirvana, and does not abide in emptiness. When a Bodhisattva is skilled and clear, practicing this supreme meditation of peaceful emptiness, during that time, one should not excessively cling to signs, abide in the absence of signs, and practice peace, extreme peace. Just as a bird flying in the sky does not exist in a certain place, does not abide in a certain place, and will not fall to the ground. Similarly, a Bodhisattva practicing the door of liberation, does not touch Nirvana, and does not practice in signs. For example, a person skilled in archery shoots an arrow into the sky, and then successively places other arrows on the bowstring, unable to find the moment when the previously shot arrow falls to the ground. If that person wants the arrow to fall, the arrow will fall. Likewise, practicing the supreme Prajnaparamita, discerning with wisdom, skillful means, power, and神通, until they perfect the roots of virtue, they will not attain that supreme emptiness. For example, a Bhikshu with supreme神通power, abiding in the sky, instantly transforms into various miracles, demonstrating walking, standing, sleeping, and sitting, he will not feel tired, nor will he feel weary. Similarly, a Bodhisattva skilled in emptiness, does not abide on the other shore of wisdom and神通, demonstrates limitless actions for beings, and will not feel tired or weary for countless eons. For example, someone enters a huge cliff, holding two umbrellas in both hands, jumps into the sky, throws the body into the huge cliff, will not fall, and can continue to move forward. Similarly, a skilled Bodhisattva abides in compassion, completely holding the two umbrellas of skillful means and wisdom, contemplating the emptiness, signlessness, and wishlessness of all dharmas, not touching Nirvana, and also seeing all dharmas. For example, someone who desires jewels goes to the jewel island, and after finding jewels, returns home, the captain lives happily alone, not like making relatives and friends feel unhappy.
Chinese
同样，菩萨以空性珍宝，前往洲渚，获得禅定自在的力量，仅仅对寂灭感到欢喜，不会将众生的痛苦放在心上。譬如，为了了解财富，商人会前往中间的城市、城镇或任何村庄。他们既不住在那里，也不住在珍宝洲，不住在知识的家中，而是精通道路。同样，菩萨清晰地精通声闻和独觉的一切知识和解脱。不住于此，不住于佛陀的智慧。不住于无为法，而是了解道路的方式。何时对众生生起慈爱之心，并随之修行空性、无相、无愿三摩地，那是否能获得寂灭呢？或者能够安立为有为法呢？那是不住的。譬如，化身之人并非不显现，但可以用名字来安立。同样，菩萨行于解脱之门，可以用名字来安立。如果有人询问行为和根基，菩萨不会完全展示空性、无相之法，因此不退转地的法，不宣说，那应知是未受记别。第四品。阿罗汉地和缘觉的智慧，以及三界之中，即使在梦中也不贪恋，见到诸佛，也为众生宣说佛法，应知那是不会退转的授记。在梦中见到众生处于三恶道，在那一刹那，发愿断除恶道之流，以真实的加持力，熄灭火焰之堆。应知那是不退转的授记。在人世间，众多的鬼神和疾病，以利益和慈悲心所具有的真实加持力而平息。然而，没有骄慢之心，也不会生起我慢。应知那是不退转的授记。如果因为各种真实的加持力，而生起骄慢之心，认为自己获得了授记，或者菩萨骄慢于其他人的授记，安住于骄慢之心，应知那是智慧浅薄。从名言的基础中，魔
English
Likewise, Bodhisattvas, with the preciousness of emptiness, go to the island, having obtained the power of meditative absorption, delighting only in touching nirvana, and will not keep the suffering of sentient beings in mind. For example, in order to understand wealth, merchants go to intermediate cities, towns, or any villages. They do not stay there, nor do they stay on the precious island, nor do they stay in the house of knowledge, but become skilled in the path. Similarly, Bodhisattvas clearly become skilled in all the knowledge and liberation of Hearers and Solitary Realizers. They do not abide in that, nor do they abide in the wisdom of the Buddhas. They do not abide in the unconditioned, but understand the way of the path. When love for beings arises and is followed by the practice of emptiness, signlessness, and wishlessness samadhi, can that be said to attain nirvana? Or can it be established as conditioned? That is non-abiding. For example, an emanation body is not non-appearing, but it can be established by name. Similarly, Bodhisattvas, acting in the door of liberation, can be established by name. If one is asked about conduct and faculties, Bodhisattvas do not fully show the Dharma of emptiness and signlessness, therefore the Dharma of the irreversible ground is not explained, that should be known as the unpredicted. Fourth Chapter. The wisdom of Arhats and Pratyekabuddhas, and in the three realms, they do not desire even in dreams, seeing the Buddhas, they also teach the Dharma to beings, that should be known as the irreversible prediction. In dreams, seeing beings dwelling in the three lower realms, in that instant, they make aspirations to cut off the stream of the lower realms, by the blessing of truth, extinguishing the pile of fire. That should be known as the irreversible prediction. In the human world, many elemental spirits and diseases are pacified by the blessing of truth possessed with benefit and compassion. However, there is no arrogance, and no pride arises. That should be known as the irreversible prediction. If, because of various blessings of truth, arrogance arises, thinking that one has received a prediction, or if a Bodhisattva is arrogant about the prediction of others, dwelling in arrogance, that should be known as having little wisdom. From the basis of names, the demon