Chinese
说是地的果实。具有一切殊胜之相，定能获得法身。这显示那是从后续获得的智慧果实。意义相同。总之，获得究竟佛陀二身的因，大乘道修行的究竟就是这两者，因此在此范围内，空性和慈悲，智慧和方便，道和地，见道和修道，深奥和广阔，智慧和禅定，断除和证悟，如所有和尽所有，法身和色身等等很多。有些本体相同，有些方向相似，有些分量大小，有些成为因果的方式也应当考察。而且在资粮加行道中，由于自续被真执束缚，并且没有从业和烦恼的束缚中解脱，因此主要应修空性圆满。从获得地开始，主要应做利他，并且为了遍知的智慧之因，主要应修次第禅定。因此，据说获得顶峰后应修渐次，以及“次第善妙之次第”的意义也可以那样解释。因此，有些人说，像虚空一样离戏、超越思维的深奥空性，是圣者等殊胜之人的法，而像最后法轮的经和其释论那样，显示行为方面的是最初的法，这完全是与胜者及其眷属的宗派相违背的说法。例如，对于正在咀嚼红糖的人来说，讲解红糖的味道又有什么必要呢？对于昨天或前天才出生的孩子来说，摆设用各种食物做成的盛宴又有什么用呢？同样，对于已经现证深奥之义的圣者来说，讲解深奥之义又有什么必要呢？没有见到见道的法性，并且没有习惯修道的禅定之人，不要说获得不可思议解脱的菩萨的伟大行为，就连大乘道的六度圆满的特征也无法学习，因为布施会减损不共之品，具有无分别智慧，成办一切所欲，成熟有情有三种方式等等，这是六度的特征。
English
It is said to be the fruit of the earth. One who possesses all the supreme aspects will definitely attain the Dharmakaya. This shows that it is the wisdom fruit obtained from the aftermath. The meaning is the same. In short, the cause for attaining the two ultimate bodies of the Buddha, the ultimate practice of the Mahayana path, is these two. Therefore, within this scope, emptiness and compassion, wisdom and means, path and ground, seeing path and meditation path, profound and vast, wisdom and samadhi, abandonment and realization, suchness and as-it-isness, Dharmakaya and Rupakaya, and so on, are many. Some have the same essence, some have similar directions, some have large and small proportions, and some should also be examined in terms of how they become cause and effect. Moreover, in the accumulation and preparation stages, since one's own continuum is bound by clinging to true existence and has not been liberated from the bonds of karma and afflictions, it is necessary to primarily meditate on the complete emptiness. After attaining the ground, one should primarily engage in benefiting others, and for the cause of the wisdom of omniscience, one should primarily cultivate gradual meditation. Therefore, it is said that after attaining the peak, one should meditate on the gradual, and the meaning of "that is the excellent order of that" can also be explained in that way. Therefore, some say that the profound emptiness, which is like the sky, free from elaboration, and beyond the mind, is the Dharma of supreme individuals such as the noble ones, and that those who show the aspect of conduct, such as the sutras of the last turning of the wheel and their commentaries, are the Dharma of the first. Those who say this are merely speaking contrary to the tradition of the Victorious One and his retinue. For example, what is the need to explain the taste of brown sugar to someone who is chewing brown sugar? What benefit would there be in setting up a feast of various cooked foods for a child who was born yesterday or the day before yesterday? Similarly, what is the need to explain the profound meaning to a noble one who has directly realized the profound meaning? A person who has not seen the Dharma nature of the seeing path and has not become accustomed to the samadhi of the meditation path cannot even learn the characteristics of the six perfections of the Mahayana path, let alone the great conduct of a Bodhisattva who has attained inconceivable liberation, because generosity diminishes the dissimilar aspects, possesses non-conceptual wisdom, accomplishes all desires completely, matures sentient beings in three ways, and so on, which are the characteristics of the six perfections.
Chinese
通过您所说的话也能明白。还有些人说，证悟了空性就不需要学习广大的行为了，这也是用谎言来欺骗，因为只有证悟了空性才能学习行为，没有证悟空性怎么能学习行为呢？孩子不能从床上起来，怎么能在观众中跳舞呢？如果问证悟空性后要做什么行为呢？布施等行为是为了证悟空性的缘故。那么，这是因为对大乘道的总义一点也不理解，把小乘道执着为大乘道。然而，事情是这样的：在论典的礼赞部分中，如所说“利益众生者，以道智成办世间义”。因此，菩萨们所追求的最终目的就是利他，所以依靠布施等行为的广大方法，圆满无量众生的愿望，这是大乘道的正行，而在那之前，如果没有现量证悟空性，就不能理解自他平等性，因此行为不会完全清净，所以现证空性是胜者之子的广大行为的前行，但怎么会是大乘道主要和最终的追求呢？在《经庄严论》中也说：“证悟法性后，于此，随学增上戒、增上心，增上慧。”并且，在菩萨的分类中也说：“在不清净的七地时，安住于行为。”就像这样。还有，行为是相续修习所需要的，但不是大乘道的最终目的。有些经部中，世尊说：“只要没有获得第八地，诸佛不会给我授记，因为安住于行为；获得第八地后，完全超越一切行为，因此才授记。”如果这样想，那么它的意思是：如上所说，在第七地以下，没有无相离勤的道，因为没有双运无分别和利他的行为，所以在行为上存在着微细的实执，因此安住于行为。
English
It will also be understood by examining what you have said. Furthermore, some people say that once emptiness is realized, there is no need to train in vast conduct, but this is also speaking deceitfully. It is only by realizing emptiness that one trains in conduct; how can one train in conduct without realizing emptiness? How can a child who cannot get out of bed dance among the spectators? If you ask, what conduct should be done after realizing emptiness, since conduct such as generosity is for the sake of realizing emptiness? Then, it is true that they have not understood even a little of the general meaning of the Mahayana path and are holding the Hinayana path as the Mahayana. However, it is like this: In the homage section of the text, as it is said, "Those who benefit beings, accomplish the world's purpose with the wisdom of the path." Therefore, the ultimate goal of the Bodhisattvas is to benefit others, so relying on the vast methods of conduct such as generosity, fulfilling the desires of limitless sentient beings is the main practice of the Mahayana path. Before that, if emptiness is not directly realized, the equality of self and others will not be understood, so conduct will not be completely pure. Therefore, realizing emptiness is the preliminary to the vast conduct of the sons of the Victorious Ones, but how could it be the main and ultimate pursuit of the Mahayana path? In the Ornament of the Sutras, it is also said: "Having fully realized the nature of reality, here, one subsequently trains in higher ethics, higher mind, and higher wisdom." And, in the context of the classification of Bodhisattvas, it is also said: "During the seven impure grounds, one abides in conduct." It is just like that. Furthermore, conduct is needed for training the continuum, but it is not the ultimate goal of the Mahayana path. In some sutras, the Bhagavan said: "As long as the eighth ground is not attained, the Buddhas will not prophesy me, because I abide in conduct; having attained the eighth ground, I have completely transcended all conduct, therefore I am prophesied." If you think like that, then its meaning is: As explained above, below the seventh ground, there is no path of signlessness and effortlessness, because non-conceptualization and the conduct of benefiting others are not united, so there is a subtle clinging to reality in conduct, therefore one abides in conduct.
Chinese
如是说，获得第八地后，无相无勤作的证悟现前，对行持的细微执着也脱离，自然成就生起，因此被称为超越行持。虽然这样说，但在此处，如果进入无分别寂灭的法界，则恐怕会变成断灭的寂灭，因此诸佛屡屡劝请为利他而行。如果行持不是道的究竟，那劝请又有什么必要呢？又，如果布施等的行持不是为了证悟空性而修学，那么与《入行论》中所说“所有这些支分，佛陀皆说是为了智慧”相违背，该怎么办呢？此处的智慧是学问班智达陈那所说的：“智慧波罗蜜是无二，彼智慧即是如来。”正如所说，是佛陀的无二智慧。在识别般若经论的智慧体性的场合中说：“何时有实与无实，不存于心识之前，彼时无有其他相，无所缘而极寂静。”这样确定了智慧是远离戏论的法界。那样的话，为了利他的色身不会生起的争论，就在那之后立即驳斥说：“如意宝珠如意树，如何圆满一切希求，如是调伏众生之愿力，以佛陀之身显现。”如是说。即使那样，大乘道之主要仍将变成证悟无我的智慧。因为大乘道所要成办的是断除二障的佛陀，而那必须依靠甚深智慧才能证得。难道你至今仍然不舍弃将小乘道执着为大乘道的邪见而这样说吗？大乘道所要成办的不是断除二障的佛陀。在供养赞颂的场合中说：“以何者与真实相应，诸佛宣说此具足一切相之种种。”在那个场合中，补特伽罗佛以方便一切智为基础，宣说果位是转法轮。如果究竟所要成办的是佛陀，那么对于那又需要什么果位呢？因此，无论暂时还是究竟，大乘道所要成办的主要都是利他，以及成办那的方便。
English
Thus it is said that after obtaining the eighth bhumi, the realization of being free from signless effort becomes manifest, and even the subtle clinging to conduct is abandoned, and spontaneous accomplishment arises, hence it is called transcendence of conduct. Although it is said so, in this context, if one enters the realm of non-conceptual quiescence, there is a fear that it will become a nihilistic nirvana, therefore the Buddhas repeatedly exhort to act for the benefit of others. If conduct is not the ultimate of the path, then what is the need for exhortation? Furthermore, if the practice of generosity and so forth is not taught for the sake of realizing emptiness, then how does it not contradict what is said in the Bodhicaryāvatāra: "All these limbs, the Victorious Ones have declared, are for the sake of wisdom"? The wisdom in this context is the non-dual wisdom of the Buddha, as stated by the scholar Dignāga: "The Prajñāpāramitā is non-dual; that wisdom is the Tathāgata." As it is said, it is the non-dual wisdom of the Buddha. In the context of identifying the nature of wisdom in the Prajñāpāramitā scriptures, it says: "When real and unreal, do not abide before the mind, at that time there is no other aspect, perfect peace without object." Thus, wisdom is identified as the realm free from elaboration. If that is the case, the argument that the form body for the benefit of others will not arise is immediately refuted by saying: "Like a wish-fulfilling jewel, a wish-granting tree, how it fulfills all desires, likewise, by the power of the aspiration of those to be tamed, the body of the Victorious One appears." Thus it is said. Even so, the main thing on the Mahāyāna path will become the wisdom that realizes selflessness. Because what is to be accomplished by the Mahāyāna path is the Buddha who has abandoned the two obscurations, and that must be realized through profound wisdom. Do you still not abandon the wrong view of clinging to the Lesser Vehicle as the Great Vehicle and speak thus? What is to be accomplished by the Mahāyāna path is not the Buddha who has abandoned the two obscurations. In the context of offering and praise, it says: "With what being in perfect accord, the Buddhas declared this manifold variety possessing all aspects." In that context, the individual Buddha, based on skillful omniscient means, declares that the result is the turning of the wheel of Dharma. If the ultimate thing to be accomplished is the Buddha, then what result is needed for that? Therefore, both temporarily and ultimately, the main thing to be accomplished by the Mahāyāna path is the benefit of others, and the means of accomplishing that.
Chinese
真实的情况是，在道位时是布施等菩提的行为，在果位时是佛陀本身的利他事业。这两者的先导或成就之因的主要因素是智慧，因此智慧被说成是殊胜和主要的。如《摄颂》中所说：布施的先导是智慧，同样，持戒、忍辱、精进也是如此。为了不听闻恶法，所以要完全受持。又说：盲人没有向导，无数人，即使有百千之众，既不识路，又怎能进入城市？如果没有智慧，就像没有眼睛一样，其余的五个波罗蜜多，因为没有向导，也无法触及菩提。因此，智慧就像盲人的向导一样，被说成是先导。首先，在自相续中生起无常的智慧和空性的证悟，然后从布施等菩萨的行为，以大海般的方式，在无数劫中，精勤地行持利他之行，使其圆满、成熟和清净，从而现证真实的边际，这是道的无误关联。此外，在讲解六度次第时，如果不贪著受用，就能守护戒律。守护戒律就能忍辱。这样说的是前后因果关系。因为布施是成就受用的方法，持戒能生于善趣，修习禅定能断除烦恼。智慧能断除烦恼和所知，因此，它是殊胜的，而听闻是它的因。等等，所说的殊胜和低劣的差别，是指凡夫地的布施等。即使像上面那样解释《入行论》的经文意义也是可以的。因此，在资粮道和加行道中，学习积累能调伏自相续的布施等资粮，仅仅是生起甚深见解的因，而不是菩萨广大行为的修持，也不是具有六度特征的修持。因为它们既不具备无分别的智慧，也不能使不顺品衰减。依靠它们，也不能圆满众生的愿望，也不能根据根器将众生安置于三种菩提中的任何一种。