English
Therefore, one should be skilled in the union of profound Prajñāpāramitā, the union of skillful means and wisdom. At this point, the teacher Siṃhabhadra considers: "The mind abiding in all places, after the supreme Dharma, until the thick darkness of ignorance is destroyed and self-origination is attained," is the peak of the path of seeing; "endowed with great power," etc., three verses are the peak of the path of meditation; "for example, a person of Jambudvipa," etc., two ślokas are the uninterrupted peak; "the great self," etc., five ślokas are connected with eliminating wrong views and abandoning attachments; "for the sake of other sentient beings," etc., one verse is gradual; "reproach," etc., two verses and two lines are the union of an instant; "the mother offering to her only child," etc., two lines show the Dharmakāya; and thereafter, seeking the mother is connected with the time of seeking the Dharma. Although this way of connecting seems to fit with the Eight Thousand Stanza Prajñāpāramitā, the meaning spoken in the chapter on seeking the Dharma is complete here and can be connected, because its meaning has been obtained. The examples of Sadāprarudita and Dharmodgata, from diligence, etc., one should also know how to practice the perfections, but the way of connecting the eight topics is as Yeshe Zhap (Jñānapāda) asserts, knowing by the nature of this sūtra itself, it seems easy to connect in this way. Again, according to Yeshe Zhap: "Whatever Bodhisattva relies on," etc., one verse is connected with the wisdom of knowing the exhaustion of the fruit of the path of seeing, the unarisen. The cause of the path of seeing is before that, and "endowed with great power," etc., one verse is connected with the peak of the path of meditation. That is, "not relying on" is abandoning the grasped concept; "not abiding" is considered abandoning the grasping concept. "Obtaining supreme wisdom," etc., one verse is the uninterrupted peak; "this is the wonder of qualities," etc., from eliminating wrong concepts and abandoning them; diligence, etc., other perfections are also spoken from the gate of abandoning their opposing aspects. Now, the sixth topic, the gradual one: In one instant, the aspect of all phenomena appearing without being mixed, meditating on the unborn, the ultimate of the most clear, is meditating for the sake of accomplishing the union of an instant. That is, even at the time of the complete stage, one should also fully possess the aspects of the three wisdoms.
Chinese
即使修习，也不一定非要按照在一个整体中完备的固定顺序来修习。例如，可以着重修习无常等任何一个方面。这里是指在整体的一个修习实践中完备地修习。也就是说，在渐次修习时，要通过包含所说的十三种法来按照一定的顺序在一个整体中修习。所谓一定的顺序，是为了在没有一定顺序时难以区分所有完备的内容。正如经部所说：“世尊以无所有之自性，渐次行持、渐次修学、渐次精进。”其中，道的体性，从布施到智慧之间的六度，以圆满的加行而进入；作为道的特殊所依，以圆满的意乐，与忆念佛等六种不分离；道的清净，以诸法皆为无实之自性而味一之方式，对于道进行渐次或次第修学的行为应当习惯。也就是说，佛等在胜义中是无有忆念的，以世俗中忆念的方式进入。后面的三种随念是：根本是戒律，顺缘是布施，忆念生为天人的圣者们。持戒和布施二者在六度时是直接的，在随念时是从果的方面作意，因此不重复。诸天和本尊是从所依的方面不重复，诸位智者如是认为。其中，以三智之百七十三相，将基、道、果的全部相都包括在内，即使这些仅仅在一个整体中在心中显现，也不是不共的渐次修习之方式，但仅仅是长久的加行而已。不仅如此，即使将基、道三种相修习为无生，实际上也涵盖了一切法，但仅凭这一点也不能算是渐次修习。那么，什么是渐次修习呢？为了消除在二取者的角度，修习一个法就不知道如何进入其他法的情况。因为即使是布施等任何一个，也包含了其他的度，所以方便智
English
Even if practicing, it is not necessary to practice in a fixed order that is complete in one whole. For example, one can emphasize and practice any one aspect, such as impermanence. Here, it refers to practicing completely within the practice of one whole. That is, in the case of gradual practice, one should practice in a fixed order in one whole by including the thirteen teachings mentioned. The so-called fixed order is for the sake of making it difficult to distinguish all the complete contents if there is no fixed order. As stated in the sutras: "The Bhagavan gradually engages, gradually learns, and gradually strives in the nature of non-existence of all things." Among them, the nature of the path, the six perfections from generosity to wisdom, are entered into with complete application. As the special support for making the path distinct, with complete intention, one does not separate from the six recollections of the Buddha and so on. The purification of the path, in the manner of all phenomena being of one taste in the nature of non-substantiality, one should become accustomed to the activity of gradually or sequentially learning the path. That is, there is no recollection of the Buddhas and so on in the ultimate sense, but one enters in the manner of recollection in the conventional sense. The latter three recollections are: the basis is discipline, the favorable condition is generosity, and the recollection of the noble ones born as gods. The two, discipline and giving, are direct in the case of the six perfections, and in the case of recollection, they are considered from the aspect of the result, so they are not repeated. The gods and deities are not repeated from the aspect of the support, so the wise ones think. Among them, the three wisdoms, with one hundred and seventy-three aspects, include all aspects of the ground, path, and result, but even if these merely appear in the mind in one whole, it is not an uncommon way of gradual practice, but only a long application. Moreover, even if one practices the three aspects of the ground and path as unborn, in effect, all phenomena are included, but that alone does not count as gradual practice. So what is gradual practice? In order to eliminate the situation where, from the perspective of a dualistic person, if one practices one dharma, one does not know how to enter other dharmas. Because even any one, such as generosity, includes other perfections, so skillful means and wisdom
Chinese
对于无余的修持，如何将所有无漏之法汇集？就像收集所有波罗蜜多，以及刚才所说的结合中消除倒执的情况一样去理解。在后得位时，以具有确定顺序或分别观照的方式进行修持，即使是单一的布施修持，也要以圆满所有波罗蜜多的方式，无有实执地进行。在入定中，凭借习惯于一切法皆为一味的真如，即使在单一的修持上，也能逐渐引导和显现以三智所代表的一百零三种修持，对于这种特殊的要点，体验和定解逐渐增长，这被称为渐次。即使在单一的法上，对于基、道、果的所有证悟，也能以具有辨别取舍的殊胜智慧来把握这种殊胜的禅修方式，也就是，每一个所修的道之自性，都具备六波罗蜜多，因此道的全部相貌都圆满具备于此。并且，作为禅修所依的三宝和积累资粮的三种事物，使其越来越殊胜地增长而不衰退。由于以无有事物的自性来证悟诸法无有差别，从而舍弃二取，因此，即使是单一的修持，也能断除对于基的增益，获得正确的道，并且对于果位色身的显现，也能使观照越来越清晰，从而无有穷尽地增长。实际上，这是以般若波罗蜜多平等性的力量，能够修持一切种胜妙具足的空性的方式。并且，如果能够在一个心识上修持到极度明晰的究竟，那么成就的程度就是一刹那。逐渐引导就是渐次的情况。在《八千颂》中，善狮子认为，仅仅通过“因为发出狮子吼，所以应当随之了知般若波罗蜜多”这一句话，就显示了渐次。寂天菩萨则通过“一切法无有贪执，因此是般若波罗蜜多”等三句经文显示了渐次。以及“大海无边”等，以及“虚空无边”等，以及“须弥山种种”等，以及“色无边”等四句。
English
Regarding the extraordinary practice of non-remainder, how are all uncontaminated dharmas gathered? It should be understood like collecting all perfections, and like the occasion of eliminating reversed grasping in the combination just mentioned. In the subsequent attainment, practice with a definite order or a way of separately focusing, and even in a single practice of giving, accomplish it without clinging, in a way that fulfills all perfections. In meditative equipoise, through the power of habituating to the suchness in which all dharmas are of one taste, even on a single practice, gradually guide and manifest all the hundred and three practices represented by the three wisdoms. The experience and certainty of this special key point increasingly grows, which is called gradual. Even on a single dharma, with the special wisdom that knows how to discern and cut off imputations on all the realizations of the ground, path, and fruit, grasp this special way of meditation. That is, each nature of the path to be meditated upon is endowed with the six perfections, so all aspects of the path are completely present in that continuum. Moreover, the Three Jewels, which are the support of meditation, and the three objects for accumulating merit, are made to increase more and more excellently without diminishing. Since one realizes that dharmas are not different due to the nature of non-things, thereby abandoning grasping at duality, even a single practice can cut off imputations on the ground, obtain the correct path, and make the contemplation increasingly clear on the manifestation of the form body of the fruit, thereby increasing endlessly. In reality, this is the way to be able to practice emptiness endowed with all supreme aspects through the power of the equality of the Perfection of Wisdom. Furthermore, if one can meditate on a single mind to the ultimate of extreme clarity, then the measure of accomplishment is a moment. Gradually guiding is the occasion of gradualness. In the Eight Thousand Stanza Perfection of Wisdom Sutra, Simhabhadra believes that the gradualness is shown by the single sentence, "Because the lion's roar is uttered, therefore the Perfection of Wisdom should be known accordingly." Shantideva shows the gradualness through three sutra sentences such as, "All dharmas are without attachment, therefore it is the Perfection of Wisdom." And four sentences such as, "The ocean is limitless," and "The sky is limitless," and "Mount Meru is various," and "Form is limitless."
Chinese
在开示了四种刹那的瑜伽之后，为了以简洁的方式宣讲功德，认为用一颂“为了发出狮子的吼声”等来开示。像这样，刚刚讲完的渐次之道，在此处，由菩萨的布施等四句颂词来开示。因为在此开示了包含果位的六度，所以一切道果的功德都包含于此。因此，暗示了导师是佛，真实的道，以及进入此道的僧伽。后三随念和无实有自性也包含于此。因此，通过一个度（波罗蜜多）的修持，也能引导其他的度，从而断除对基的增益，修持道，获得果位的一切目标，都能逐步引导到同一个修持中，这被称为渐次的行持。不要认为必须执着于数量的确定，必须能够显现这么多。最初仅仅是六度的形象，从习惯了这一点开始，出现一百零三种形象，然后发展到显现无量形象的法之禅修的无边目标。直到在刹那之际，显现一切无漏法为止。而且，一个法的真如是一切法的真如。因为真如大平等涵盖了一切法。因此，就像以其为目标的染污清净的次第一样，显现一个法就能显现一切法。要知道，这是事物自性一切殊胜圆满的空性的力量，这一点极其重要。༈ 现在是第七品，宣说圆满一切瑜伽之极的刹那瑜伽。如经中所说：“大菩萨如是行于母，以一生起心圆满六度。”等等。于一个智慧刹那，一切所知法显现且平等圆满，这是什么呢？从遮遣的体性方面，分为四种：非异熟刹那，异熟刹那，无相刹那，以及二
English
After showing the four yogas of a moment, it is considered that one verse, such as "In order to proclaim the lion's roar," etc., is taught in order to proclaim the merits in a concise manner. Like this, the gradual path that has just been taught, here, is taught by four verses such as the generosity of the Bodhisattva. Because the six perfections including the fruit are taught here, all the merits of the path and fruit are included here. Therefore, it implicitly indicates that the teacher is the Buddha, the actual path, and the Sangha who enter this path. The latter three recollections and the non-existent self-nature are also included there. Therefore, through the practice of one perfection (Pāramitā), other perfections can also be guided, thereby cutting off the superimposition on the base, practicing the path, and all the goals of obtaining the fruit can be gradually guided into the same practice, which is called gradual conduct. Do not think that it is necessary to adhere to the certainty of the number, and that it is necessary to be able to manifest this much. Initially, it is only the appearance of the six perfections, and from being accustomed to this, one hundred and three appearances appear, and then it develops to the point where the infinite goals of the Dharma meditation of limitless appearances appear. Until, in an instant, all the uncontaminated dharmas are manifested. Moreover, the suchness of one dharma is the suchness of all dharmas. Because the great equality of suchness encompasses all dharmas. Therefore, just like the order of purification of defilements with that as its object, manifesting one dharma can manifest all dharmas. It is very important to know that this is the power of the emptiness of the nature of things, which is all-supreme and complete. ༈ Now is the seventh chapter, explaining the yoga of a moment, which is the ultimate perfection of all yogas. As it says in the sutra: "The great Bodhisattva thus practices with the mother, and with one arising of mind, he perfects the six perfections." and so on. What is it that in one moment of wisdom, all knowable dharmas appear and are equally perfected? From the aspect of the nature of negation, it is divided into four types: the non-vipāka moment, the vipāka moment, the signless moment, and the two