English
Even charity and discipline cannot stop the rain. Third, Bodhisattva, etc., is one verse: Any Bodhisattva who, in meditative equipoise, cultivates the supreme perfection of wisdom, and rising from that, in the subsequent attainment, speaks the undefiled Dharma that accords with his own cultivation, free from faults such as conceptualizations of signs, or speaks the Dharma undefiled by conceptualizations that seek gain and honor, it is also said. Moreover, if that Dharma teaching is dedicated as a cause for supreme enlightenment for the sake of beings, then there is nothing equal to that virtue in the three worlds of below the earth, above the earth, and on the earth. Fourth, merit also, etc., is one verse: Thus, when thinking about and explaining the perfection of wisdom, etc., nominally there is immeasurable, countless, inconceivable merit, but ultimately merit is also without inherent existence. Thus, the merit arising from explanation, etc., is also "གསོག་（藏文，梵文天城体，梵文罗马拟音，accumulate）" because its own characteristic is not established, and similarly, it is emptiness because it is empty in the manner of suffering, etc., and it is "གསོབ་（藏文，梵文天城体，梵文罗马拟音，hollow）" because it is without signs, and it is "ཡ་མ་བརླ་（藏文，梵文天城体，梵文罗马拟音，unreliable）" because it is dependently originated without being established by its own essence, and knowing that it is without essence because it is separated from what is to be grasped by the object, thus, when the Sugatas practice the perfection of wisdom, at the time of practicing such practice, immeasurable merit is completely obtained. Here, it is "གསོག་（藏文，梵文天城体，梵文罗马拟音，accumulate）" because there is no self-characteristic, and the three, emptiness, etc., are emptiness. It is "གསོག་（藏文，梵文天城体，梵文罗马拟音，accumulate）" because of the three from "emptiness emptiness." The five from "conditioned emptiness" are "གསོབ་（藏文，梵文天城体，梵文罗马拟音，hollow）". It is also said that it is without essence because of "inherent existence emptiness," etc. In essence, the way things are without inherent existence, from the opposite side, many are accumulated, and it is "གསོག་（藏文，梵文天城体，梵文罗马拟音，accumulate）" because it is like something loose and unstable, and it is "གསོ་བ་（藏文，梵文天城体，梵文罗马拟音，nourishment）" like an artificial image such as a lion, etc., and it is "ཡ་མ་བརླ་（藏文，梵文天城体，梵文罗马拟音，unreliable）" because it cannot stand on its own and depends on others, and it is false and unreliable, etc., and it is shown by various synonyms of false words. Second, refuting objections: In the ultimate sense, the objection that becoming a Buddha is unreasonable because the fruit of merit does not increase and there is no attainment of abandonment, and in the conventional sense, obtaining Buddhahood is not
Chinese
两种消除合理争论的方法。第一种是，从胜义谛的角度来说，没有减少和增加；即使没有减少和增加，从世俗谛的角度来说，成佛也是合理的。第一，佛陀所说等一颂：无论诸佛薄伽梵以简要的方式宣说，并详细地阐述和展示其含义，以及以令人信服的理由充分展示的任何佛法，所有这些，实际上，所有能诠和所诠都是不可见的，因此是不可言说的。然而，认识到这仅仅是在名言中表达的名称，即使在无数劫中展示了无量的佛法之门，并以否定或肯定的方式表达，能诠的词语也不会穷尽。然而，这并不会损害法界的自性，也不会有丝毫的功德增加，因为平等性是不可言说的，并且始终存在于无减无增的状态中。因此，在胜义谛中，一切法都是无减无增的，并且在平等性中本来就是涅槃的，因此没有任何需要再次证悟的。第二，诸佛等一颂：诸佛的道路，也就是所谓的波罗蜜多，虽然仅仅是用名称来宣扬，因为它们的自性是不成立的。然而，仅仅在世俗谛中，将所有的善根完全回向于无上圆满菩提，并且在了解道路和果实没有自性的情况下，以无有执着于此或彼之心的方便智慧双运的菩萨，从不欺骗的缘起之理中，不会从正确的道路上退转，并且在名言中会触及到佛陀的无上菩提。因为，从一开始，一切法都是涅槃的自性清净之状态，并且仅仅是如实地证悟了它，所以，获得由暂时的离垢所区分的菩提，在现象的层面上是真实不虚的。第二，在世俗谛中消除争论，包括消除所应消除之物是合理的，以及获得功德是合理的两种方式。第一种包括比喻和意义两种。第一，油菜籽的精华等一颂：就像这样，如果从世俗名言的角度来说
English
Two ways to dispel valid objections. The first is that, from the ultimate point of view, there is no decrease or increase; even if there is no decrease or increase, from the conventional point of view, it is reasonable to become a Buddha. First, "The Buddha taught," etc., one verse: Whatever Dharma has been taught by the Buddhas, the Bhagavat, in a concise manner, and whose meaning has been elaborated and shown, and which has been fully demonstrated with convincing reasons, all of this, in reality, all that expresses and is expressed is invisible, therefore it is inexpressible. However, knowing that it is merely a name expressed in convention, even if countless aeons show immeasurable Dharma doors and express them in the manner of negation or affirmation, the words of expression will not be exhausted. However, this does not harm the essence of the Dharma realm itself, nor is there any slight increase in merit, because equality is inexpressible and always exists in a state free from decrease or increase. Therefore, in the ultimate sense, all Dharmas are without decrease or increase, and are naturally in a state of Nirvana in equality, so there is nothing that needs to be enlightened again. Second, "The Victorious Ones," etc., one verse: The path of the Victorious Ones, which is called the Paramita, is proclaimed only by name, because their own nature is not established. However, merely in the conventional sense, dedicating all roots of virtue to the unsurpassed perfect enlightenment, and knowing that the path and the fruit have no self-nature, the Bodhisattva who combines skillful means and wisdom without clinging to this or that, from the infallible principle of dependent origination, will not deviate from the correct path, and in name will touch the supreme enlightenment of the Buddha. Because, from the beginning, all Dharmas are the naturally pure state of Nirvana, and it is only by realizing it as it is, that obtaining enlightenment distinguished by temporary separation from defilements is infallibly present on the level of appearance. Second, dispelling objections in the conventional truth includes two ways: it is reasonable to dispel what should be dispelled, and it is reasonable to obtain qualities. The first includes two: example and meaning. First, "The essence of mustard seed," etc., one verse: Like this, if from the point of view of conventional terms
Chinese
再者，获得菩提之心是刹那性的，并且由于它是不可积累的，那么这个心如何获得远离障碍的菩提呢？仅仅是先前的刹那心也不能断除障碍。不依赖于先前的刹那心，仅仅是后来的刹那心也不能断除障碍，并且由于这两者不能同时积累。如果有人这样问，那么首先以世间上广为人知的例子来说明：就像谷物等物的油脂精华，也就是精炼的酥油，与燃烧的灯焰相接触时，仅仅是第一个刹那的火焰并不能完全烧尽酥油的精华，并且没有第一个刹那的火焰也不能烧尽它。仅仅是酥油和火焰的最后一次接触也不能烧尽酥油的精华，并且没有最后的火焰也不能烧尽精华。但是，当火焰从第一个刹那到最后一个刹那的连续不断时，谷物酥油的精华全部被火焰烧尽并完全耗尽，应该通过这样的例子来理解。第二，第一个心等，是一个偈颂。就像刚才所说的例子一样，刚刚生起的第一个菩提心本身并不能触及远离一切应断之物的殊胜菩提，并且没有它也不能触及菩提。获得菩提之前的最后一个刹那心，仅仅是那个心本身也不能获得一切垢染寂灭的大菩提，并且没有它也不能获得菩提。但是，通过一个比一个更殊胜的先前的刹那心和后来的刹那心的连续不断，最终获得断除一切应断之物的大菩提，这是缘起之法性，是不可否认的。第二，关于获得功德的方式，分为功德的获得是合理的和功德的圆满是合理的两种。第一种又分为，没有不合理之处的思考和通过缘起的方式来说明必然合理两种。第一，种子中等，是一个偈颂。如果获得菩提的第一个心停留在获得果位之间，那么就会变成常恒。如果不停留而灭尽，那么每一个刹那的心都不能产生菩提，因此，经过无数劫修持的菩提功德的产生，这在名言上是不能
English
Furthermore, the mind that attains enlightenment is momentary, and since it cannot be accumulated, how can this mind attain enlightenment free from obscurations? The previous moment of mind alone cannot abandon obscurations. The later moment of mind, not relying on the previous one, also cannot abandon them, and since these two cannot be accumulated together. If one asks, then first, let us use an example that is well-known in the world. Just as when the essence of oil, such as from grain, that is, refined butter, comes into contact with a burning flame of a lamp, the first moment of the flame alone does not completely burn up that essence, and without that first moment, it also does not burn it. The last contact of butter and flame alone also does not burn up the essence of the butter, and without the last flame, the essence also does not burn. However, when the continuous stream of moments from the first moment of the flame to the last is complete, all the essence of the grain butter is burned up by the fire and completely exhausted, one should understand by taking that as an example. Second, "The first mind also," etc., is one verse. Just like the example just explained, the very first mind of arising bodhicitta itself does not touch the supreme enlightenment that is free from all that should be abandoned, and without it, one also cannot touch that enlightenment. The last moment of mind in the continuum before attaining enlightenment, that single one also does not attain the great enlightenment where all defilements are pacified, and without it, one also cannot attain that enlightenment. However, through the continuous stream of minds, each later one becoming more distinguished than the previous one, ultimately attaining the great enlightenment that has abandoned all that should be abandoned, this is the nature of dependent origination, which is undeniable. Second, regarding the way of attaining qualities, there are two: that the attainment of qualities is reasonable, and that the perfection of qualities is reasonable. The first is divided into two: contemplating that there is no unreasonableness, and explaining that it is necessarily reasonable through the door of dependent arising. First, "From the seed," etc., is one verse. If the first mind that attains enlightenment remains until the attainment of the result, then it will become permanent. If it does not remain and ceases, then since enlightenment does not arise from each of those momentary minds, the arising of the qualities of enlightenment accumulated over many eons, this is not spoken of in conventional terms.
Chinese
对于反驳“相违”的回应是：虽然一切有为法都是刹那生灭的，但当作为原因的刹那已经过去时，其结果是无法避免的，这是缘起的法性。例如，世间上从种子生出嫩芽，再从嫩芽生出树干、花朵和果实，这些都是依次出现的。在结果产生的时候，各自的原因已经灭尽。即使种子已经灭尽，也不会变成没有树木等结果的状态，因为即使种子已经灭尽，嫩芽等结果仍然会依次显现。同样，在分析道之果时，也可以用同样的例子来说明，最初生起的菩提心也是成佛的原因。即使这个菩提心已经灭尽，也不会变成没有其传承的结果——菩提的状态，因为按照因果不虚的规律，从道之阶段的前后相续的因中，获得菩提果是真实不虚的。第二，从“种子获得”等开始，是一段偈颂。像这样，缘起的道理是：如果获得了能够产生自身结果的集合体的种子，那么就会产生各种谷物和稻米等结果。种子的结果并非种子本身原本就存在，也不是不可能产生的状态，因为如果原本就存在，就不需要原因；如果不可能产生，那么“原因”这个词也就没有意义了。这样，如果分析它的自性，它就远离了存在和不存在等事物的自性，但仍然以幻象等方式显现为不虚假的形态，这就是缘起的法性。按照这个道理，诸佛的菩提也是依靠缘起而产生的。如果对此进行分析，它就远离了真实存在的自性，因此应当了知它就像幻象一样产生。第二，功德圆满是合理的。从“水滴”等开始，是一段偈颂。由于事物都是刹那生灭的，而且无法积累，因此即使在无数劫中串习，也不可能同时聚集而增长，所以功德