Chinese
有三种
English
There are three divisions: If someone asks, what is the skillful means of combining wisdom and compassion? The following will explain it sequentially through examples. First, for example, it is briefly stated that a man skilled in conquering enemies possesses all virtues, and if someone asks what virtues he possesses, then his situation will be explained in detail: He himself becomes strong in body and mind, and strives to do things that others cannot do. What is that? Like this, he becomes knowledgeable in artistic actions or rituals such as body jumping, excels in skills such as archery, and has gone beyond many fields of craftsmanship. Moreover, he knows how to perform various illusions, and greatly desires to walk the path, or as the commentary says, he is a compassionate person who strives for the benefit of others. Such a man, having completely gathered his father, mother, and wife, goes to the path of a monastery with many enemies. When the enemy's army comes, this man, without fear, is brave and able to attack the opponent, manifesting many brave men, thereby avoiding any harm from enemies, etc., and safely goes to the place he wants to go, and then safely returns to his own home. Similarly, a Bodhisattva, during the process of practicing the path, also like this example, when he acts for the benefit of beings, a Bodhisattva who is skilled in means also generates great compassion towards all realms of sentient beings. Furthermore, he transcends the four Maras, such as the sons of gods who become obstacles on the path of the Great Vehicle, as well as the two grounds of Hearers and Solitary Realizers, and abides in the supreme Samadhi possessing the three liberations, in the manner of realizing the only true and peaceful Dharma realm, he does not touch Bodhi. In short, if someone thinks that the true reality is only devoid of all elaborations, then is it possible that great Bodhisattvas of pure lands, like those who have merged with this and whose non-conceptual wisdom is fully matured, will directly pass into Nirvana in that peaceful Dharma realm without interruption? This is not possible, because they are completely grasped by skillful means, and they will not pass into Nirvana until they have perfected the Buddha's Dharma.
Chinese
不显现边际，以及其他经典中，佛陀劝勉等，从寂静中生起的方式等，为了阻止寂静边际的方式所说，并非因为真实的边际，法界的自性具有堕入寂静边际的基础。如果存在，那么它会变成不是自性不居于轮回和寂静的基础的般若波罗蜜多。因此，证悟它对于接近果母的基础智慧也不行等等，大乘的要点受损，般若波罗蜜多会变成三乘的共同道路，会变成不是大乘不共的道路。那么是什么呢？法界的真实边际，是自性上在二谛中无分别的平等性，是究竟的实相，因此不住于轮回和寂静。当它如实显现时，就是成佛，因此在学道上显现它是不可能的，因为显现它的因不具足。那么，在那里不需要怀疑，因此不间断地不显现它的善巧方便等为什么要说呢？在学道的阶段，由于方便智慧的部分有大小，从真实的边际，无所缘的相反方面开始，如果百分之百执着于它，就会变成寂静一边，因此从消除边际的执着的善巧方便的角度，真实法界，具足一切殊胜的空性，那些地者也为了知道是应该再次进入的甚深之法，第八地时，对于自己内在的善巧方便的力量，以及安住于此的外缘，诸佛也说：种姓之子，你没有获得我的法力等等，努力吧，对无量众生生起慈悲吧，这也是法性。第八地者虽然获得了安住于一切殊胜空性的无勤瑜伽，但是智慧的一方，安住于寂静法界的禅定较多，因此还没有获得法界一切殊胜圆满清净的自性，方便智慧无有不平等地双运合一的究竟，与诸佛相同的等持行境。因此，再次从更高的道路上
English
Not manifesting the extreme, and in other sutras, the ways in which the Buddha encourages and so forth, the ways of arising from peace, and so forth, the ways of preventing the extreme of peace are spoken of, not because the true extreme, the nature of the dharmadhatu, has a basis for falling into the extreme of peace. If it did, then it would become not the Prajnaparamita, which is the basis for not abiding by its own nature in samsara and nirvana. Therefore, realizing it would also not be suitable as the basis for wisdom close to the fruition mother, and so forth, the key points of the Great Vehicle would be damaged, and the Prajnaparamita would become the common path of the three vehicles, and would become not the uncommon path of the Great Vehicle. What is it then? The true extreme of the dharmadhatu is the equality that is inseparable in the two truths by its own nature, the ultimate meaning of reality, and therefore does not abide in samsara and nirvana. When it manifests as it is, it is Buddhahood itself, so it is impossible to manifest it on the path of learning, because the cause for manifesting it is not complete. Then, there is no need to doubt there, so why speak of the skillful means of not manifesting it intermittently? In the stage of the path of learning, because the parts of skillful means and wisdom are large and small, starting from the opposite aspect of the true extreme, without an object of focus, if one clings to it one hundred percent, it will become one-sidedly peaceful, so from the aspect of showing the skillful means of eliminating the clinging to extremes, the true dharmadhatu, the ultimate emptiness that possesses all perfections, those bhumis also, in order to know that it is a profound dharma that should be entered again, at the eighth bhumi, regarding the power of one's own inner skillful means, and the external conditions for abiding in it, the Buddhas also say: Son of lineage, you have not obtained my Dharma power and so forth, strive, have compassion for limitless sentient beings, this is also the nature of Dharma. Although that eighth bhumi-holder has obtained the effortless yoga of abiding in all-supreme emptiness, because the wisdom aspect, the samadhi of abiding in the peaceful realm of Dharma, is greater, he has not yet obtained the nature of the dharmadhatu, all-supreme, completely pure, the ultimate of the union of skillful means and wisdom without unequal parts, the sphere of activity of equipoise equal to the Buddhas. Therefore, again from the higher path
Chinese
这是需要理解的要点。即使在成百上千的人中，偶尔也会有清净地的人在中阴阶段证得涅槃，但并非所有情况都如此。即使从第一地开始，也能现量见到真俗二谛无别的法性，因此确定是佛的种姓。然而，在七个不清净地中，他们没有获得像清净地一样的无分别智慧，因此更侧重于方便之道的修持。对此，经部中不是说，如果百人中没有佛陀的劝请，他们无疑会证得涅槃吗？虽然是这样，但这被说成是一个最终的推论的例子，目的是为了理解第八地的三摩地是极其寂静和卓越的。佛陀们不劝请他们是不可能的，因为凭借其中的方便智慧的力量，以这样的外缘劝请的方式来成就正道也是法性。更何况，生于大乘种姓且不退转者，从初地获得开始就是如此，对此还有什么可说的呢？因此，如果未获得最终的果位——不住涅槃的大涅槃佛果，而在中阴阶段证得涅槃，那只能是偏于寂灭一边的涅槃。不证得那种涅槃的方便，就是以真假二谛无别为对境的空性与大悲无二的般若波罗蜜多，而不是其他。理解以这种方便进入的方式，是清净地修行者的一种特殊实践，这一点非常重要。对重要疑点的略微剖析和阐述。第二，虚空依赖风等两段偈颂：世界形成和存在时，首先是虚空依赖风轮而形成，风依赖水蕴，水依赖大地，大地依赖于居住在大地上的众生，如四大部洲等。众生积累的共同业所使用的因或基础就是这样。因此，诸要素虽然互相依赖，但最终虚空依赖于什么而存在呢？请思考这个问题，就会明白它不依赖于任何事物。
English
This is the point that needs to be understood. Even among hundreds, occasionally there might be a pure-ground being who attains nirvana in the intermediate state, but this is not always the case. Even from the first ground, one directly sees the nature of reality, the inseparability of the two truths, and therefore is determined to be of the Buddha lineage. However, in the seven impure grounds, they have not attained the non-conceptual wisdom like those in the pure grounds, so they mostly abide in the aspect of skillful means. Regarding this, isn't it said in the sutras that if the Buddhas do not urge them among hundreds, they will undoubtedly attain nirvana? Although that is so, this is said as an example of taking the ultimate conclusion to understand that the samadhi of the eighth ground is extremely peaceful and excellent. It is impossible for the Buddhas not to urge them, because by the power of the skillful wisdom within them, it is also the nature of reality to accomplish the correct path by making such external conditions of urging. Moreover, what need is there to say about this, since those born into the Mahayana lineage and are irreversible are like that from the beginning of obtaining the first ground? Therefore, if one attains nirvana in the intermediate state without obtaining the ultimate fruit, the great nirvana of non-abiding, the state of Buddhahood itself, then it can only be a nirvana that is one-sidedly peaceful. The skillful means of not attaining that nirvana is the Prajnaparamita, which is the inseparability of emptiness and compassion, with the object of the inseparability of the two truths, and not anything else. Understanding that the way to engage in such skillful means is a special practice of the pure-ground practitioners is very important. A slight analysis and explanation of important points of doubt. Second, two verses such as 'space relies on wind': When the world is formed and exists, first the circle of wind relies on space and is formed, the wind relies on the mass of water, the water relies on the great earth, and the earth relies on the beings dwelling on the earth, such as the four continents. The cause or basis for sentient beings to engage in accumulating common karma is like that. Therefore, although the elements rely on each other, ultimately, on what does space rely to exist? Please contemplate this question, and you will understand that it does not rely on anything.
Chinese
也会变成那样。同样，安住于如虚空般空性的菩萨，也以对众生没有众生之名相和了知真实自性的无缘大悲，为了他们的利益而发起无量祈愿，以祈愿为所依，依于祈愿而生起，在一切众生界中示现种种利益安乐之事，不触及果唯一方的寂灭，也不安住于仅仅是空性的道路。第三，何时等二颂：何时修学大乘道，菩萨自身精通殊胜义，遣除他人愚昧之黑暗而成为光明者，彼以空性为境，行于寂灭戏论之殊胜禅定时，乃是修道之期间，不应极力修习少许可作为所缘之相，安住于无相之义，息灭轮回之分别念，行于寂灭之分别念极度寂灭，然如空中飞翔之鸟，并非有可依赖之其他处所，虽于虚空中彼不住于任何处，然亦不堕于地，如是菩萨行于三解脱门，不以方便触及寂灭之边，不以智慧行于有之相，故不住于任何法，亦不堕于任何边。第四，譬如箭术等二颂：譬如善于学习箭术之人，向空中射出带有木板之箭，又于其后，以其他相连之箭，如前前之箭之后，连续不断地连接，即以一箭接一箭的方式，使前箭不落地而向上推进，若彼等人想要停止此努力而不射箭，则箭会落地。如是，行于殊胜般若波罗蜜多，乃是道之阶段，以无缘之智慧和慈悲以及回向等方便，以及信心等力量和身
English
it will become like that. Similarly, a Bodhisattva who abides in emptiness like the sky also, with great compassion that has no object of knowing the term of sentient beings and the true nature for beings, makes limitless aspirations for their sake, with the support of aspirations, arising from reliance on aspirations, showing various kinds of beneficial and happy deeds in all realms of sentient beings, not touching the one-sided nirvana of the fruit, and not abiding in the path that is merely emptiness. Third, when, etc., two verses: When studying the Mahayana path, when a Bodhisattva himself is skilled in the supreme meaning, and dispels the darkness of others' ignorance and becomes enlightened, he who practices this supreme samadhi of pacifying elaborations with emptiness as its object, then, during the period of studying the path, one should not intensely meditate on even a little bit of characteristics to be observed, abiding in the meaning of being without characteristics, pacifying the conceptualizations of samsara, practicing the extreme pacification of the conceptualizations of nirvana, but like a bird flying in the sky, there is no other place to rely on, although in the sky it does not abide in anything, yet it will not fall to the ground, thus a Bodhisattva who practices the three doors of liberation does not touch the extreme of nirvana with skillful means, and does not practice the characteristics of existence with wisdom, therefore he does not abide in any dharma, nor does he fall into any extreme. Fourth, for example, archery, etc., two verses: For example, a person who has learned archery well shoots an arrow with a wooden board into the sky, and then, after that, with other connected arrows, continuously connects them one after another, like the previous arrows, that is, by connecting one arrow to another, he pushes the previous arrow upwards without finding an opportunity for it to fall to the ground, and if those people want to stop this effort and not shoot arrows, then the arrows will fall to the ground. Thus, practicing the supreme perfection of wisdom is the stage of the path, with wisdom and compassion without objects, and skillful means such as dedication, and the power of faith, etc., and the body