English
In the explanation of the signs of errors, there are two: the path of meditation as the basis of the signs and its signs. First, the nature of the path of meditation, its definition or reason, and the three divisions are explained in detail. Here, the first division is shown by a verse, that is, the nature of form and so on, because the depth or place cannot be found by way of the object of focus, it is profound, that is, emptiness. Therefore, there is no sign of generating a mind that focuses on it. Therefore, the arising of the object-possessing consciousness that relies on it is extremely peaceful, abiding in the nature of having three liberations, which is the suchness that is free from addition and subtraction. And the wisdom of the path of meditation that follows it is also so profound. Moreover, here, placing it as profound is explained from the perspective of definition. From the stage of the decisive part, the addition and imputation to suchness are cut off, and it is repeatedly contemplated. In the path of seeing, suchness is directly measured. Even if the path of meditation has been realized, through repeated practice, it becomes more and more profound than before, and thus it is most definitely realized. Therefore, for the realization here, it is established as profound, because it is the path of practice after seeing. These are not directly shown in this sutra, but it should be understood that they are shown through the meaning of showing the divisions. The divisions of the path of meditation have two aspects: the actual and the refutation of debate. First, the path of meditation is not momentary like the path of seeing, but continuous. Therefore, for the three types of abandonment, large, medium, and small, it is divided into nine types, and the antidotes arise in sequence. In the extensive sutra, taking the extremely large great conceptual thought as an example of what is to be abandoned, it is said that giving alms for as many kalpas as there are grains of sand in the Ganges River, separate from the Perfection of Wisdom, is not as beneficial as listening to the Perfection of Wisdom, because the latter is the extremely small small antidote and has greater benefits. Similarly, the medium is spoken of in an increasing manner, and finally, the extremely small small conceptual thought is countable, measurable, and limited. And its antidote is the extremely large great, which is countless, immeasurable, and unlimited. Furthermore, for each of the nine paths of meditation, it is said that the result is countless, immeasurable, and unlimited merit. The sutra says: As the meaning spoken by my teacher, if one seeks all dharmas to be Buddha-dharmas, then it is unspeakable, and so on. See the extensive sutra for details.
Chinese
应当于何处知晓呢？此处归纳为三而宣说的第一，小等持道是，某位菩萨如是甚深等意义和譬喻的二颂：一日所生起之分别念有众多数量，如是之劫的资粮，若于一日修持般若波罗蜜多而得以调伏，何况长时修持呢。中等持道，某位菩萨于多劫百千中等一颂，大等持道，某位菩萨智慧等一颂。破除诤论有对数量的破诤和对作用的破诤两种，其中第一，即使每一个等持道也说有无量福德的果，那么它的因等持道也不一定有九种数量，因为果的功德是从所断除的断除的证悟中产生的，那么所断也必须是无量的，所以所断不一定有九种数量，如果不一定，那么对治的证悟也不一定有九种，而且如果产生无量的果，那么因也必须是无量的，如果因是有穷尽的或者数量的限制，而确定为九种是不合理的。对于辩论说，即使每一个等持道也有无量无数等的果的说法，这是因为在胜义谛中，从真实成立的一个因，产生真实成立的无数果，所以不能以多少的数量来区分，因为在胜义谛中，因果二者都不成立，所以不是有多少。如果因果是真实成立的，那么可以理解为不可能从有限的因产生无限的果，但在这里并不这样认为。那么是什么呢？仅仅在世俗名言中，每一个等持道也能产生无边福德，这是慈悲的同类经中所说的那些，确定是那样，是能仁佛陀的意愿，因为在意义上看到是那样而宣说的，不是有密意的。而且，仅仅是从一个因产生多个果，就像从一个种子反复生长出多个果实一样。在世俗中，缘于方时无边无际的众生，为了他们的利益，回向于获得无量功德的佛陀之因，而且也不执著于显现。
English
Where should it be known? Here, the first of the three condensed and taught, the small meditation path, is: A Bodhisattva, like that profound meaning and the two verses of example: If the many conceptualizations that arise in one day, the accumulation of merit of that many eons, are subdued by meditating on the Prajnaparamita in one day, what need is there to mention meditating for a long time? The medium meditation path: A Bodhisattva in many hundreds of thousands of eons, etc., one verse; the great one, a Bodhisattva, wisdom, etc., one verse. Refuting disputes, there are two types: refuting disputes about number and refuting disputes about function. The first is that even for each meditation path, if it is said that there is immeasurable merit as a result, then its cause, the meditation path, is not necessarily nine in number, because the qualities of the result arise from the realization of abandoning what is to be abandoned. Therefore, what is to be abandoned must also be immeasurable, so what is to be abandoned is not necessarily nine in number. If it is not certain, then the realization of the antidote is also not necessarily nine, and if it produces immeasurable results, then the cause must also be immeasurable. It is unreasonable to fix the cause with limits or a fixed number and set it as nine. In response to the argument that even for each meditation path, the results are shown to be countless and immeasurable, etc., this is because in the ultimate sense, from one cause that is truly established, countless results that are truly established arise. Therefore, it is not possible or capable to distinguish by the number of many or few, because in the ultimate sense, neither cause nor result is established, so there is no many or few. If cause and result were truly established, then it could be understood that it is impossible for an infinite result to arise from a finite cause, but here we do not think so. So what is it? Merely in conventional terms, each meditation path can produce limitless merit. Those teachings in the sutras that are the common cause of compassion are certain to be so, and it is the intention of the Thubpa Buddha, because he saw that it was so in meaning and taught it, not with a hidden meaning. Moreover, the mere fact that many results arise from one cause is proven by the fact that many grains grow again and again from one seed, etc. In the conventional sense, focusing on sentient beings who are limitless in all directions and times, and dedicating it to the cause of attaining the Buddha of limitless qualities for their benefit, and also not clinging to appearances.
Chinese
以善巧方便完全掌握，以二谛味同法界体性的方式进入的禅修，仅仅一刹那的福德也无法衡量，这是以理证成立的。指示此理的经文是：福德彼亦等，以一个偈颂说明。第二，对于作用进行辩驳，分为两种：一是辩驳胜义中不可能有损益，因此禅修道上的断证是不可能的；二是辩驳世俗中也不可能在一刹那间思择而获得一切智。第一种观点认为，如果诸法是不可言说的空性，那么对治品不可能减损，对立面不可能增长。如果是这样，那么所谓的禅修道，比如断除九品烦恼，什么会减损呢？又比如获得微小的智慧果，什么会获得呢？因此断证是不可能的。对此回答说，证得灭尽不生的菩提，仅仅是通过烦恼障的灭尽且不再生起来而区分，虽然没有实物，但获得此果后，能从轮回的痛苦中永远解脱，从而满足了解脱的愿望。同样，这个禅修道也能通过断除所断和获得证悟来成办自他二利。因为菩提也是如此，具有空性的体性，禅修道也是如此，被认为是具有空性体性的。因此，实物论者的辩驳是没有意义的。虽然表面上看来，可以这样解释：无上菩提，无漏智慧的体性，胜义中没有增减，但在名言中，就像利益所化众生一样。然而，以无上菩提在胜义中没有增减为例，对于实物论者来说，似乎不太合适，因为这会使道果难以成立。因此，正如龙树所说：灭与不生，义为一，故应安忍。意思是说，对于那些认为一旦是空性，就无法安立因果、断证的实物论者，以他们自己所承认的，具有各自观察、遮遣作用的菩提为例，无论是先前存在的灭尽而空，还是自性空，反正空性在意义上是一致的，所以不要害怕大乘的空性，应该安忍。我认为这与他的观点是一致的。
English
It is perfectly grasped by skillful means, and the merit of a single moment of meditation that enters in the manner of the two truths being of one taste, the essence of the sphere of Dharma, is immeasurable, which is established by reasoning. The sutra that demonstrates this is: "Merit also," etc., with one verse. Second, in refuting the argument against the action, there are two arguments: first, the argument that there can be no decrease or increase in the ultimate sense, so there can be no abandonment or attainment on the path of meditation; and second, the argument that even in the conventional sense, it is impossible to attain omniscience by contemplating for a moment. The first is that if all things are emptiness that cannot be expressed, then there can be no decrease in the opposing side and no increase in the antidote. If so, what is abandoned by the so-called path of meditation, such as the nine objects to be abandoned, and what is attained, such as the smallest of the small fruits of wisdom, so that abandonment and attainment are impossible? The answer is that the enlightenment of knowing cessation and non-arising is distinguished only by the cessation of obscurations and their non-arising again, but even though there is no entity, after attaining that fruit, one can be permanently liberated from the suffering of samsara, thereby fulfilling the desire to seek liberation. In the same way, this path of meditation also accomplishes the benefit of oneself and others by abandoning what is to be abandoned and attaining realization. Because enlightenment is also the same, having the characteristic of emptiness, and the path of meditation is also considered to have the same characteristic of emptiness. Therefore, the argument of the proponents of entities is meaningless. Although it seems that one can explain it by saying that the essence of unsurpassed enlightenment, the uncontaminated wisdom, does not increase or decrease in the ultimate sense, but in conventional terms, it is like benefiting those to be tamed. However, it seems inappropriate to use the example of unsurpassed enlightenment not increasing or decreasing in the ultimate sense for proponents of entities, because it seems uncomfortable to establish the path and its result. Therefore, as Nagarjuna said: "Cessation and non-arising, in meaning are one, therefore be patient." That is, for those proponents of entities who do not know how to establish cause and effect, abandonment and attainment, once it is emptiness, using the example of enlightenment, which has the nature of individually examining and preventing their own extremes, whether it is empty by the exhaustion of what existed before, or empty by its very nature, since emptiness is one in meaning, do not be afraid of the emptiness of the Great Vehicle, but be patient. I think this is consistent with his view.
Chinese
我。此经中开示这些道理的是，佛所说的等二颂：一切法于法界不可言说的自性中完全清净而安住，法以言说和开示不会增长，不作开示也不会减少，总摄基、道、果的一切法，只是由分别念所安立，而没有真实成立，因此应当了知只是以名言来表达而已。因此，道与波罗蜜多等也只是以名言来表达而已，因此修习它，法界不会增长，烦恼也不会穷尽，不修习它，法界不会减少，烦恼也不会增长，就胜义谛而言虽然没有这些情况，但在名言世俗中，将善根完全回向于大菩提，并且没有执著于相的傲慢的菩萨们，以缘起不虚的威力，不会从道中退转，将会获得无上菩提。就像这样，显现于轮回本身，实际上也不是以成立的威力而显现，而是以自己的分别念的威力而显现，舍弃轮回而返回也只是分别念而已。因此，以不增不减、远离取舍的真如平等性为对境的智慧，次第断除分别念以及由它所产生的两种障碍，并且次第获得证悟的智慧，虽然不是从真如的层面上来说的，但从远离真如的自己的分别念灭尽的方式来看，是这样显现的。因此，如实照见法性平等性的意义时，应当了知便能成就不住有寂边际的涅槃。第二，驳斥名言中不能获得一切相智的争论：就像这样，心是刹那生灭的法，它的所有刹那不可能同时产生，因此必须次第产生，这样一来，最初生起心的前一刹那不能获得菩提，没有先于前一刹那的后一刹那也不能获得，因为前后分开的每一个刹那都不具足能力，而且在后一刹那的时候，前一刹那已经灭尽不存在了，所以认为不可能获得菩提。就像灯火刹那生灭，但是刹那