English
The sutra that teaches from, is one shloka of emptiness, signlessness, etc. Those eight, such as being profound in arising, also have the key point in realizing the great equality of appearance and emptiness. Therefore, when practicing the Dharma that abides in the nature of possessing the three liberations, without arising or ceasing from the beginning, just as it appears here, one does not even touch the actual non-existent nirvana, which is the one-sided peace of the fruit. And one does not cling to any Dharma as a sign, but abides in the profound wisdom of being free from extremes, which is called being shown by the example of listening. If it is divided from the aspect of the object, it becomes eight profound ones, as previously explained. In some commentaries, it is also held that both this and the following shloka are combined into samsara-nirvana equality, and the eight profound ones are not shown separately. Now, mainly from the point of view of obtaining the special Dagpo practice, which is mainly for obtaining the three kayas of the fruit, the first of the three that are separately established as causes is samsara-nirvana equality: The dharmas of samsara and nirvana appear but are without self-nature, like a dream. Therefore, all dharmas are to be known individually by oneself, the equality of appearance and emptiness is inexpressible, and in the realm, they are in one way, without any difference. Therefore, not discriminating between samsara and nirvana as something to be accepted or rejected is the practice of samsara-nirvana equality. The sutra that teaches it is: One verse such as the Bodhi of practicing in this way. As mentioned above, the Bodhisattva who practices in this way, the profound equality that possesses the three liberations and does not abide in the extremes of samsara and nirvana, is prophesied because he possesses the ten powers, and there is no arrogance of thinking that he has attained Bodhi. Knowing that samsara itself is naturally nirvana, and in this equality, there is nothing to be removed or obtained, therefore, without fear of the Bodhi without acceptance or rejection, which is the nature of the sky, one understands equality. In the extensive sutras, the answers to the objections that if dharmas are like dreams, then virtuous and non-virtuous actions have no benefit or harm, etc., are also explained. In the ultimate sense, in the equality of the nature of Dharma, there is no arising or ceasing, no decrease or increase, and everything is pure, but for the individual who does not realize this and possesses all bonds, due to the power of his own thoughts, there is arising and ceasing, and purity, bondage, and liberation. Therefore, accumulating virtuous and non-virtuous actions and their own
Chinese
能产生结果。另外，如果诸法都如梦一般，那么白天所积累的业也如梦中的业一样，不会圆满业道。或者，如果在梦中梦到杀生等，也如白天一样圆满业道吗？如果这样问，那不是因为法自身的体性有成不成的真假，而是由自己的分别念和执着的强弱所决定的。因为梦中的显现，在醒来时能够知道是虚假的，所以在梦中梦到找到宝藏等，也没有人会执着于真正找到了宝藏。如果梦中的显现也像白天的显现一样，有百分之一的人以执着来滋养它，那么它为什么不能圆满业道的实体呢？如果不能圆满，那么白天的显现也不能圆满。而且，经中说在醒时和梦中，业和心是分离的，所以认为不能成立执着的差别，这并不矛盾，因为这些道理是从胜义谛的角度来说的。还有，舍利子问善现，如果在梦中修习三种解脱门，般若波罗蜜多会增长吗？善现回答说，如果白天修习会增长，那么晚上为什么不会增长呢？意思是说，如果不迷惑于心识的境界而进入修习，那么白天和晚上有什么差别呢？这样，如果问在梦中行布施等积累资粮，那么它会圆满资粮吗？因为善现已经回答了意义上的答案，而且因为需要，所以向慈氏菩萨请教，说这位慈氏菩萨是一生补处菩萨，所以向他请教，这样问了之后，慈氏菩萨说“什么慈氏”等，以名字来回答，显示了在意义上既没有成立轮回，也没有成立寂灭，从而没有过于极端。没有直接圆满地回答这个问题，是为了显示未来佛会遣除所化众生相续中无边的邪分别念。其中，之前回答的答案在意义上成为这个问题的答案的方式是：如果在梦中行布施，就像白天的布施一样需要圆满资粮，那么梦中的布施对境等，也需要像醒来时一样，成为后续执着的对境，但这是不能成立的。那么，菩萨白天的所
English
It has the ability to produce results. Furthermore, if all phenomena are like dreams, then the karma accumulated during the day will also be like the karma of dreams, and the path of karma will not be completed. Or, if one dreams of killing and so on in a dream, will the path of karma be completed as it is during the day? If asked in this way, it is not because the nature of the phenomena themselves has truth or falsehood in terms of being established or not, but rather it is due to the power of one's own conceptualization and the strength of attachment. Because the appearance of a dream can be known to be false when one is awake, even in the case of dreaming of finding treasure there, no one holds onto the idea that they have actually found treasure. If even the appearance of a dream, like the appearance of the day, is nourished by attachment in one out of a hundred people, then why would it not also complete the basis of the path of karma? If it does not complete, then the appearance of the day will also not complete. Moreover, since the sutras say that karma and mind are separate in both waking and dreaming, if one thinks that the difference of attachment cannot be established, that is not contradictory, because those reasons are made from the point of view of ultimate truth. Also, Shariputra asked Subhuti, if one meditates on the three doors of liberation in a dream, will prajnaparamita increase? Subhuti replied, if it increases by meditating during the day, why would it not increase at night? The meaning is that if one enters into meditation without being confused by the realm of consciousness, then what difference is there between day and night? Thus, if one asks whether accumulating merit such as giving in a dream will complete the accumulation of merit, since Subhuti has already answered the meaning of the answer, and because of the need, he turned to Maitreya, saying that this Bodhisattva Maitreya is a one-birth bodhisattva, so ask him. After asking in this way, Maitreya said "What Maitreya?" etc., answering with his name, showing that in meaning, neither samsara nor nirvana are established, and thus there is no extreme. The reason why he did not directly and completely answer the question is to show that the future Buddha will dispel the infinite wrong conceptualizations in the minds of those to be tamed. Among them, the way in which the previously answered answer becomes the answer to this question in meaning is: if giving in a dream, like giving during the day, needs to complete the accumulation of merit, then the objects of giving in the dream, etc., also need to become the objects of subsequent attachment as they are when awake, but this cannot be established. So, the bodhisattva's daytime
Chinese
如果认识到一切都如梦一般，没有执着，那么还会积累任何业吗？答：不会积累任何有漏之业，因为没有执着，所以对有漏没有欲望等。如果说也不会积累无漏之业，那就有问题了。虽然菩萨没有执着，但利益其他有执着的众生是不会改变的，由于因果不虚，菩萨的资粮圆满也不会改变。第二，清净佛土的结合：将不清净的器情世界转化为清净，发愿并如愿成就资粮圆满，这就是清净佛土的结合。这里用“世界寂静的道路”等一颂来表示。第三，善巧方便的结合分为本体和分类两种。第一，菩萨圆满解脱和菩提等法，并为众生做诸多利益，对于这些进入之处，知晓时与非时，并通过多种不同的修行方式结合的善巧方便，是此处的本体。如果分类，虽然无量，但意义的主要有十种。其中的本体是：菩萨以“胜者的智慧”等一颂来表示，通过空性和慈悲双运的方式，圆满自己的佛法，以及成熟其他众生的方式，互相阻止对方的脚步，成为助伴的善巧方便，具有特殊的意义。其中的十种分类是：第一，超越四魔和二地的结合，例如“智者”等三颂所表示。第二，为了调伏对象，如先前所发之愿一般，发挥其力量，如“空中依风”等两颂。第三，通达二谛双运，不执着任何一边，如“何时”等两首偈颂。第四，虽然知晓真实之边，但不显现，因此不与声闻缘觉共通，例如“射箭训练”等两颂。第五，以空性的方式，不执着于我和法，例如“比丘神变”等两颂。第六，不执着于有寂的相
English
If one realizes that everything is like a dream and has no attachment, then will one accumulate any karma? Answer: One will not accumulate any contaminated karma, because there is no attachment, so there is no desire for contamination, etc. If it is said that one will not accumulate uncontaminated karma either, then there is a problem. Although Bodhisattvas have no attachment, benefiting other sentient beings who have attachment will not change, and because cause and effect are infallible, the Bodhisattva's accumulation of merit will not change. Second, the union of pure lands: Transforming the impure world of containers and contents into purity, making aspirations and fulfilling the accumulation of merit as desired, this is the union of pure lands. Here, it is expressed by one verse such as "the path of the world's solitude." Third, the union of skillful means is divided into two: essence and divisions. First, the skillful means of combining the Bodhisattva's completion of liberation and the laws of enlightenment, etc., and doing many benefits for sentient beings, knowing the time and non-time for those places of entry, and combining them through various different methods of practice, is the essence here. If divided, although immeasurable, the main meanings are ten types. The essence of which is: The Bodhisattva is expressed by one verse such as "the wisdom of the Victorious One," through the union of emptiness and compassion, completing one's own Dharma of the Buddha, and the way to mature other sentient beings, mutually preventing each other's steps, becoming a helper's skillful means, with special meaning. The ten divisions of which are: First, the union of transcending the four maras and the two grounds, such as "the wise person," etc., expressed by three verses. Second, in order to tame the object, as the previous aspiration was made, exert its power, such as "wind relies on the sky," etc., two verses. Third, understanding the union of the two truths, not clinging to any side, such as "when" etc., two shlokas. Fourth, although knowing the true edge, it is not manifested, therefore it is not common with Hearers and Solitary Realizers, such as "archery training," etc., two verses. Fifth, in the form of emptiness, not clinging to self and Dharma, such as "bhikshu magical powers," etc., two verses. Sixth, not clinging to the characteristics of existence and peace
Chinese
应用是，例如，有些人悬崖等二个偈颂：以证悟显空双运、方便智慧二无别的智慧，将世间一切法观为空性、无相、无愿之相。如果这样，仅仅什么都不见，就以为证得了无实有的寂灭，那是不对的。虽然不执著于相，却能见到一切法，仅仅以智慧证得无实有，那是执著于无实有的相。第七，对于禅定等道和果的法没有体验，所以不执著。例如，珍宝欲望等二个偈颂。第八，以善巧方便进入一切所知境，通达无量，是为知之应用。例如，追求利益的商人等二个偈颂。第九，果的希望灭尽的无愿应用是，何时行等二个偈颂：不住于仅仅以无实有而分别的寂灭和有为轮回二者，因为对世间的愿望已尽。如果这样，因为不被世间所摄，是否也不会显现于世间呢？虽然自性不住于世间，但也不会不显现于此世间，以化身的比喻来显示。第十，为了阐述不退转的征相，是为智者的善巧方便应用。如果行为等一个偈颂：为了了解大乘道或行为如何，以及菩萨对于甚深广大的境界是利根还是钝根，从甚深广大的法理出发而提问。不能如实地宣说甚深空性的法，不退转者们不了解也不宣说那些他们体验过的甚深不共之法。因为不了解甚深之法，所以不可能有那样的不退转者，因此要知道他们没有被授记为不退转者。因为自己体验过的法，即使向他人宣说也能理解，所以在没有看到必须宣说的必要时，如果不宣说，就是没有被授记，或者即使不是这样，也没有能知晓是安住于殊胜大乘道的特殊之人的方法。与此相反，