English
The response to the objection of "contradiction" is: Although all conditioned phenomena are momentary, when the moments of the cause have passed, its result is unavoidable, which is the nature of dependent origination. For example, in the world, sprouts arise from seeds, and from sprouts arise stems, flowers, and fruits, which occur sequentially. When the result occurs, each of its causes has ceased. Even if the seed has ceased, it does not become a state where there are no trees or other results, because even if the seed has ceased, results such as sprouts still appear sequentially. Similarly, when analyzing the fruit of the path, the same example can be used to illustrate that the initial generation of bodhicitta is also the cause of enlightenment. Even if this bodhicitta has ceased, it does not become a state where there is no result of its lineage—enlightenment—because, according to the infallible law of cause and effect, obtaining the fruit of enlightenment from the preceding and subsequent causes of the path's stages is truly infallible. Second, from "obtaining the seed" etc., is one verse. Thus, the principle of dependent origination is: If one obtains a seed that possesses the collection capable of producing its own result, then various grains and rice, etc., will arise as results. The result of the seed is not inherently present in the seed itself, nor is it in a state of impossibility of arising, because if it were inherently present, there would be no need for a cause; and if it were impossible to arise, then the word "cause" would be meaningless. Thus, if one analyzes its nature, it is devoid of the nature of things such as existence and non-existence, but still appears in the form of illusion, etc., as an infallible manifestation, which is the nature of the Dharma of dependent origination. According to this principle, the enlightenment of the Buddhas also arises due to dependent origination. If one analyzes this, it is devoid of the nature of truly established entities, so it should be understood that it arises like an illusion. Second, the perfection of qualities is reasonable. From "water droplets" etc., is one verse. Since things are momentary and cannot be accumulated, even if one is accustomed to them for countless eons, it is impossible to gather and increase them simultaneously, so qualities
Chinese
那么，如何获得圆满正等觉的果位呢？ 即使一切事物都是刹那生灭的，但由于前一个心念依赖于前一个心念，后一个心念就变得更加殊胜，最终会达到功德圆满。例如，当水滴从一滴积累到多滴时，水瓶被装满。从第一滴到最后一滴，逐渐少量积累，最终水瓶被完全装满。同样，考虑到在十地和五道上逐渐圆满生起菩提心的数量，成佛也像那个例子一样。在信解行地时，即使是最初的菩提心也是无上菩提的因。虽然仅凭它一个无法使功德圆满，但通过逐渐向上积累白色功德，最终会成佛，就像一滴水无法装满水瓶，但多滴水可以装满一样。因为一个无法装满，通过多个装满的方式，生起菩提心的多个刹那圆满，就成了成佛的例子。水的物质也是刹那生灭的，但水滴的连续聚集使水瓶装满，同样，心识刹那的连续，使后一个刹那比前一个刹那更殊胜，也应理解为那个道理。第二，如何修持甚深之法呢？分为正文和它的功德解说两部分。第一，空性、无相等等，一个偈颂。如此，一切法自性为空性，因此，所有对它的执著观想都彻底寂灭之义。像这样，因为没有可执著观想的基础或原因之相，所以所有分别念和妄念都彻底断除之义。因此，因为对它没有执著或希求果位，所以是远离三界一切愿求之义，像这样，通达三解脱门，修持寂灭涅槃与轮回平等性之甚深法。凭借它的力量，既不触及偏向寂灭一边的涅槃，也不在轮回中以实执之相而行事，例如，一位聪明的船夫在渡海时，既不住于此岸，也不住于彼岸，也不住在海中一样。而且，在般若波罗蜜多的场合，解脱
English
How does one attain the fruit of complete and perfect enlightenment? Even though all phenomena are momentary, since each subsequent mind depends on the previous one, the subsequent one becomes more excellent, and ultimately there is complete perfection of qualities. For example, when drops of water accumulate from one to many, the vase is filled. From the first drop to the last, gradually accumulating little by little, the vase is eventually completely filled. Similarly, considering the gradual completion of the number of mind generations in the ten bhumis and five paths, attaining Buddhahood is also like that example. In the stage of aspiration and practice, even the very first generation of mind is the cause of supreme enlightenment. Although it alone does not perfect all qualities, one will gradually attain Buddhahood by perfecting white qualities higher and higher, just as one drop of water does not fill a vase, but many fill it. Just as one does not fill it, but many fill it, the many moments of generating the mind are complete, thus serving as an example for attaining Buddhahood. The substance of water is also momentary, but the continuous gathering of drops fills the vase, similarly, the continuous moments of mind, where each subsequent moment becomes more distinct than the previous one, should also be understood in that way. Second, how to practice that profound [truth]? There are two parts: the actual [practice] and the explanation of its qualities. First, emptiness, signlessness, etc., one verse: Thus, since all phenomena are empty in their own nature, all views that fixate on them are the meaning of complete pacification. Since there is no basis or cause for fixation, all thoughts and discriminations are the meaning of complete abandonment. Therefore, since there is no attachment to it or aspiration for results, it is the meaning of being free from all aspirations of the three realms. Thus, understanding the three doors of liberation, one practices the profound Dharma of the equality of samsara and nirvana. Through its power, one does not touch nirvana, which is one-sidedly peaceful, nor does one act in samsara with the signs of substantial attachment, just as a skilled boatman, when crossing the ocean, does not dwell on either shore, nor does he dwell in the ocean. Moreover, in the context of the Prajnaparamita, liberation
Chinese
以三和无生以及如是和如是等等的众多名相所开示的，也都在一个意义上相符。因为凡是空性，就是无相且无可希求等等，所以各种各样的名相，即使反体各异，也如蜂蜜味道一样，应当了知在所证悟的法界之义上是一致的。第二，如是行等一颂：如是行持寂灭平等之义的菩萨们，不会这样想：我会被具足十力的胜者授记，或者会证得菩提。他们没有这样的傲慢之心，因为他们已经领悟到，在这安住实相的意义上，没有什么需要去除和安立，没有什么需要获得和舍弃。因此，对于菩提如虚空般的体性，他们不会感到无法忍受的恐惧，而是充满信心。如是行持，就是行持善逝的甚深智慧。第二，以世俗为境，广大清净刹土之行：世界寂静处等一颂：无论在十方世界的哪个角落，显现不净之相，缺乏水、村庄和财富，荒凉恐怖的寂静处，环境恶劣，充满凶猛野兽等等，如同器皿的过患；或者有情众生贫乏于法和财物，遭受饥荒；或者身心遭受痛苦的疾病，以及各种内在烦恼的疾病。见到这一切，以了知如幻的智慧，不会感到恐惧。然后，像这样穿上清净刹土的伟大盔甲而进入：唉呀！这些有情真是福薄啊！他们被各种烦恼和痛苦所折磨，因此我将为了他们的一切利益而清净刹土，愿我何时成佛时，我的佛土中永远不会有这样的过患，我要圆满地成就一切圆满的财富。为了这个目的，我将在未来无尽的劫中，恒常精进于波罗蜜多的积聚。并且，通过彻底了知无自性的方式，对于那种状态，连一丝一毫厌烦的心都不生起。
English
That which is indicated by the many terms such as the three, the unborn, thusness, suchness, etc., are also in agreement in one meaning. Because whatever is emptiness is also signless and without aspiration, etc., therefore, the various terms, even though their negations are different, just as honey has one taste, should be known to be one in the meaning of the sphere of reality to be realized. Secondly, "Thus acting," etc., is one verse: Bodhisattvas who thus act in the meaning of the equality of samsara and nirvana do not think, "I will be prophesied by the Victorious One who possesses the ten powers," or "I will touch the attainable enlightenment." They do not have such arrogance, because they have understood that in this meaning of abiding in reality, there is nothing to be removed or established, nothing to be attained or abandoned. Therefore, they do not have unbearable fear of the nature of enlightenment like the sky, but are confident. Acting thus is acting in the profound wisdom of the Sugata. Secondly, the vast practice of purifying the field, which has the conventional as its object: "World, solitary place," etc., is one verse: Wherever in this ten-directional world, impure appearances manifest, such as solitary places lacking water, villages, and wealth, desolate and terrifying, with harsh environments, filled with fierce beasts, etc., like the faults of a vessel; or sentient beings are impoverished in Dharma and wealth, suffering from famine; or suffering from diseases of body and mind, and diseases of various inner afflictions. Seeing all of that, with the wisdom of knowing it as illusion, they are not afraid. Then, like this, putting on the great armor of purifying the field, they enter: Alas! These sentient beings have little merit! They are tormented by various afflictions and sufferings, therefore I will purify the field for the benefit of all of them, and may there never be such faults in my Buddha-field when I attain Buddhahood, and may I perfectly accomplish all perfect wealth. For that purpose, I will constantly strive in the accumulation of perfections until the end of future eons. And also, through the way of thoroughly knowing no-self-nature, not even a particle of aversion arises in the mind towards that state.
Chinese
不做也。第三，显示双运善巧方便之行，分三：略示、广释、义摄。第一，菩提萨埵等一颂：菩提萨埵们对于胜者之母般若波罗蜜多，于一切行相中行持且安住于彼。那如何行持呢？以有境智慧之力，了知蕴等一切法，本来即空且无生，于法性之义，以无二之方式而安住，然如未安住之时一般，对无量无数之有情界生起大悲。然非以安住而仅住于寂静之界，而舍弃有情之义，以获得智慧与慈悲双运之甚深超胜瑜伽之故。于入于有情之各种义利之中间，亦不从不住之住般若波罗蜜多中退失，以获得智慧与慈悲无二之善巧方便智慧之故。此处所谓未安住，是指于未安住于法性甚深之义之有情错乱之界生起悲心，以及菩提萨埵自己未安住之时，对有情界生起悲心，以及于智慧与慈悲双运之间或如住于中央之时，亦不从佛法力等中退失，以具有如是善巧方便之故，亦解释为不显现唯寂静之方式。无论如何，皆是显示智慧与慈悲双运之善巧方便之体性。第二，以八喻之方式显示：以幻化之譬喻不舍弃有情，以器之譬喻圆满愿力之势，以鸟飞之譬喻无依亦不堕落，以射箭之譬喻不住于未圆满，以神变之譬喻虽住亦不厌倦于利他，以持伞之譬喻不堕落于边，以船夫之譬喻成办自他之利益安乐，以商人之譬喻精通道路等八者。第一，譬如士夫等偈
English
It is not done. Third, showing the practice of skillful means of union, there are three parts: brief explanation, detailed explanation, and summary of meaning. First, the verse about Bodhisattvas: Bodhisattvas practice and abide in the Mother of the Conquerors, the Perfection of Wisdom, in all aspects. How is that? By the power of the wisdom of the object, knowing that all these phenomena, such as the aggregates, are originally empty and unborn, they remain equally in the meaning of Dharma-nature in a non-dual manner. However, just as when they do not remain equally, great compassion arises for the immeasurable and diverse realms of sentient beings. However, it is not the case that by remaining equally, they only abide in the realm of peace and abandon the benefit of sentient beings, because they have attained the profound and excellent yoga of the union of wisdom and compassion. Even in the interval of engaging in various benefits for sentient beings, they do not degenerate from the abiding of non-abiding, the Perfection of Wisdom, because they have attained the skillful wisdom that is non-dual with wisdom and compassion. Here, "not remaining equally" means that compassion arises for the confused realm of sentient beings who do not remain equally in the profound meaning of Dharma-nature, and when the Bodhisattva himself does not remain equally, compassion arises for the realm of sentient beings, and in those times between the union of wisdom and compassion, or as if abiding in the center, they do not degenerate from the power of the Buddha's Dharma, etc., because they possess such skillful means, and it is also explained as not manifesting only the way of peace. In any case, it shows the nature of skillful means of uniting wisdom and compassion. Second, it is shown in the manner of eight similes: the simile of illusion does not abandon sentient beings, the simile of the vessel fulfills the power of aspiration, the simile of a flying bird does not fall even without support, the simile of shooting an arrow stays without being completed, the simile of magical power does not tire of benefiting others even while staying, the simile of holding an umbrella does not fall to the extreme, the simile of a captain accomplishes the benefit and happiness of oneself and others, and the simile of a merchant is skilled in the path, etc. First, for example, a man, etc.