Chinese
关于破斥产生，分为两部分。第一，无本身不是所产生的：如果它是无，那还需要原因做什么呢？因为它不是果。第二，它不能被转变成事物：如果原因不产生无，但它能将无转变成事物，这是不合理的。即使有成百上千的原因，也不能将无转变成其他，因为它是不变的。如果它转变，要么与无不分离地转变，要么分离后转变。如果像第一种情况那样，与无不分离的状态怎么会是事物呢？它不是。如果像第二种情况那样，与无分离后转变成其他事物，那又是什么呢？这是不可能的。此外，如果不放弃无的状态，在无事物的时候，如果事物存在是不可能的，那事物什么时候会存在呢？此外，如果放弃无的状态后转变，在事物没有产生之前，不会与无事物分离，即使不与无事物分离，事物产生后存在的情况也是不可能的，因为它们是相互依赖的，所以两种情况都是不可能的。第二，同样，事物也不会灭亡而变成无事物，因为在那时，如果不与事物分离，那同一个自性就会变成事物和无事物两种，这是不可能的。如果分离，那在事物存在的时候就真实地矛盾了。如果自性存在，那它就不会变成无。就像这样。第三，既然灭亡不存在，事物的产生也不存在，因此，所有这些众生总是未生未灭，从一开始就寂静，自性涅槃。第三，众生显现但不真实，就像梦一样，如果进行分析，就没有实质，就像芭蕉树一样。《三摩地王经》中说：就像芭蕉树湿润的树干，人们为了寻找树心而砍伐它，但内外都没有树心。要知道一切法都是如此。因此，涅槃和非涅槃的轮回，在那之中也没有差别。经中说：一切法都是平等的，所以般若波罗
English
Regarding the refutation of arising, there are two parts. First, non-existence itself is not what is produced: If it is non-existent, then what need is there for a cause? Because it is not an effect. Second, it cannot be transformed into a thing: If the cause does not produce non-existence, but it can transform non-existence into a thing, that is unreasonable. Even with hundreds of thousands of causes, non-existence cannot be transformed into something else, because it is unchanging. If it transforms, it either transforms without separating from non-existence, or it transforms after separating. If it is like the first case, how can the state of not separating from non-existence be a thing? It is not. If it is like the second case, what is it that transforms into another thing after separating from non-existence? That is impossible. Furthermore, if the state of non-existence is not abandoned, when there is no thing, if it is impossible for a thing to exist, then when will a thing exist? Furthermore, if it transforms after abandoning the state of non-existence, before the thing has arisen, it will not separate from the non-thing, and even if it does not separate from the non-thing, the situation of the thing existing after arising is impossible, because they are mutually dependent, so both situations are impossible. Second, similarly, a thing will not perish and become a non-thing, because at that time, if it does not separate from the thing, then the same nature will become both a thing and a non-thing, which is impossible. If it separates, then it truly contradicts the existence of the thing. If the nature exists, then it will not become non-existent. It is like this. Third, since cessation does not exist, and the arising of things does not exist, therefore, all these beings are always unborn and unceasing, peaceful from the beginning, and naturally in nirvana. Third, beings appear but are not real, like a dream, if analyzed, there is no essence, like a banana tree. In the Samadhiraja Sutra it says: Just like a banana tree's moist trunk, people cut it down to find the heartwood, but there is no heartwood inside or outside. Know that all dharmas are like that. Therefore, there is no difference between nirvana and non-nirvana samsara. The sutra says: All dharmas are equal, so the Prajna Para
Chinese
往昔所行均等性。如是说。三、以智慧所获之事有二：于世间八法心平等，及于未悟彼者生悲悯。初者：如是于空性之事物，得利有何益，失利有何损？何众生赞颂或供养，或全然轻蔑又有何干？何者利害导致安乐或痛苦？悦耳不悦耳，适意不适意，又有何别？若勤求真如，何有情贪恋，又于何境生贪？若细察，此有生之世间不成，故何者于此将死？来世将生为何，前世已生为何？亲友眷属又是谁？彼等一切如虚空般，于任何皆不成，如寂静之天神般，安住于实相，当为审察者所执持。二者有二：所缘及行相。初者有三，初、于此生辛劳度日：自欲安乐者，以悦意及饶益之事，令心极度欢喜与喜悦，未得安乐故生忧伤，为得安乐故，以自身三门精勤努力，与他争执，自他互相残杀、穿刺，以众多罪业，显现以极大辛劳度日。二、于来世受苦：亦屡屡往善趣，享受众多安乐后，死后亦将堕入恶趣之长久难忍痛苦中。三、有情总体的过患有三，初、与解脱相违：于有情中，痛苦之悬崖甚多，于彼处，不悟解脱之方便真如，于具足此等执持色等为实有之时，悟解空性与执实有互相违背故，于有情中，无有此等悟解真如，于彼处，亦将感受无与伦比、无法忍受之苦海无边无际。二、违背难以扭转：于彼处，如是不悟解空性故，行善之力微弱，于彼处，行善之所依暇满之寿亦短
English
The past actions are equal. It is said. Third, the benefits obtained through wisdom are twofold: to have equanimity towards the eight worldly dharmas, and to generate compassion for those who have not realized them. The first is: Thus, in empty things, what is the benefit of gaining, what is the loss of losing? What does it matter which sentient beings praise or serve, or completely despise? What benefit or harm leads to happiness or suffering? What is the difference between pleasant and unpleasant, agreeable and disagreeable? If one seeks the true nature, what sentient being is attached, and to what object is there attachment? If one examines, this living world is not established, so who will die here? What will be born in the next life, and what was born in the previous life? Who are relatives and friends? All of them are like the sky, not established in anything, like peaceful deities, abiding in reality, should be grasped by those who contemplate. The second has two: object and aspect. The first has three, first, living with hardship in this life: Those who desire happiness for themselves make their minds very agitated and happy with pleasing and beneficial things. Because they have not attained happiness, they are sad, and in order to attain happiness, they strive with their own three doors, argue with others, and kill and pierce each other, and with many sins, they appear to live with great hardship. Second, suffering in the next life: Having come to happy realms again and again and enjoyed many pleasures, after death they will also fall into the long and unbearable sufferings of the lower realms. Third, the general faults of existence have three, first, contradicting liberation: In existence, there are many cliffs of suffering, and there, the means of liberation, the true nature, is not realized. At the time of possessing such grasping of forms etc. as true, since the realization of emptiness and the grasping of things are mutually contradictory, in existence, there is no such realization of the true nature. There, one will also experience an incomparable and unbearable ocean of suffering without end. Second, the contradiction is difficult to reverse: There, because emptiness is not realized in this way, the power to accumulate merit is small, and there, the life of leisure and opportunity, which is the basis of merit, is also short.
English
La. During the time when life exists, one also engages in methods for survival and being free from illness, and through meaningless activities such as fatigue, sleep, harm from others, and associating with children, this life passes quickly and meaninglessly. Because it is extremely difficult to discern appearances as unreal, where is the method to reverse the habitual clinging to things from beginningless time? Not only does one lack favorable conditions, but others also create unfavorable conditions. There, demons strive to cause one to fall into the great hells, and the paths of false teachings shown by demons are numerous. It is difficult to overcome even doubt about the correct path. Through the power of these, it is difficult to find leisure again, it is extremely difficult to find the arising of a Buddha, and it is difficult to abandon the river of afflictions. Alas! These cycles of existence will continuously experience suffering! This was spoken with compassion. Third, holding suffering as happiness due to the power of perversion: Although they dwell in a state of extreme suffering, beings who do not see their own suffering and the cause of suffering, these beings dwelling in the river of suffering, are truly worthy of lamentation! For example, some repeatedly bathe and repeatedly throw themselves into fire, and through such actions, although they dwell in a state of extreme suffering, they consider themselves to be happy; similarly, they hold suffering as happiness. Thus, although there is extreme suffering, they act with the cause of suffering as if there were no suffering such as aging and death. Therefore, those who abide in this way are first killed by the Lord of Death, and then unbearable suffering arises from falling into the three lower realms. Thus, these beings are bound by the cause and effect of suffering. This is how it is thought. Second, there are two parts. The first, wishing for happiness: For those tormented by the fire of suffering, when will I be able to pacify their suffering with the rain of my own collection of happiness, which arises well from the clouds of merit? The second, wishing to be a cause of benefit: When will I, with wisdom that understands all phenomena as without object of reference, accumulate the collections of skillful means and merit with reverence, thereby perfecting my two collections, and focusing on others
Chinese
想到通过这种方式，空性将会被揭示给那些终将毁灭的事物。第九章讲解完毕。 第三部分，关于一切圆满的意义，分为两部分：回向功德和忆念恩德的顶礼。 第一部分有三个方面：为所化有情众生的利益而回向，为作者自身的利益而回向，为共同教法的利益而回向。 第一部分有两个方面：为实现世间众生的利益和安乐而回向，为实现超世间众生的意愿而回向。 第一部分有两个方面：总的回向，以及特别为进入佛法的人们回向。 第一部分有三个方面：简要地说明，为各自的利益，以及为共同的利益而回向。 第一部分有两个方面，第一个是为利益而回向： 我所著述的进入菩萨行， 由此善根愿一切众生， 皆能进入菩萨行。 这是第一点。第二是为安乐而回向：无论在任何地方，有多少身心遭受痛苦的病人，愿他们都能通过我的功德，获得安乐喜悦的海洋。在他们未获得佛陀的安乐之前，愿他们永远不会失去安乐。经中《庄严经论》说： 以稳固且充满慈爱的布施， 行布施安乐者， 三界中享受安乐者， 亦不能及彼之安乐分。 如是菩萨的安乐愿永不间断。 第二部分有两个方面：为恶趣和善趣的利益而回向。 第一部分有三个方面：为地狱、畜生和饿鬼的利益而回向。 第一部分有两个方面：祈愿痛苦自然平息，以及通过他力平息。 第一部分分为教说和解释两部分，第一部分是： 世间界中所有地狱， 无论有多少， 愿其中的有情众生， 皆能以安乐喜悦。 这是第一点。第二点是：愿那些因寒冷而痛苦不堪的八大地狱，即具疱地狱、疱裂地狱、阿啾啾地狱、呼呼地狱、裂如青莲花地狱、裂如莲花地狱、大裂如莲花地狱，都能获得温暖。菩提
English
Thinking that in this way, emptiness will be revealed to those who are bound to perish. Chapter Nine is finished. The third part, concerning the meaning of complete fulfillment of everything, has two aspects: dedicating merit and paying homage in remembrance of kindness. The first part has three aspects: dedicating for the benefit of those to be tamed, dedicating for the author's own benefit, and dedicating for the benefit of the common teachings. The first part has two aspects: dedicating for the accomplishment of benefit and happiness for worldly beings, and dedicating as a cause for the accomplishment of the wishes of those who have transcended the world. The first part has two aspects: a general dedication, and a specific dedication for those who have entered the teachings. The first part has three aspects: briefly stating, for individual benefits, and dedicating for common benefits. The first part has two aspects, the first is dedicating for benefit: Whatever merit there is from My composing the Entering the Bodhisattva's Practice, May all beings by that Enter into the Bodhisattva's Practice. That is the first. The second is dedicating for happiness: In all directions, may all those who are sick, suffering in body and mind, obtain an ocean of happiness and joy through my merit. Until they obtain the happiness of the Buddhas, may they never be separated from happiness. It says in the Ornament for the Sutras: By the stable giving endowed with love, Whoever performs the happiness of giving, Those who closely enjoy the three realms Cannot bear even a fraction of that happiness. Like that, may the happiness of the Bodhisattvas never cease. The second part has two aspects: dedicating for the benefit of the lower realms and the higher realms. The first part has three aspects: dedicating for the benefit of hell beings, animals, and hungry ghosts. The first part has two aspects: wishing for suffering to subside on its own, and to subside through the power of others. The first part has two aspects: teaching and explanation. The first is: In the realms of the world, all the hells, However many there are, May the embodied beings in them Rejoice with happiness and joy. That is the first. The second is: May those eight hells tormented by cold, namely the Blister Hell, the Bursting Blister Hell, the Achuchu Hell, the So Thamtam Hell, the Kyihud Hell, the Hell Cracked Like a Blue Lotus, the Hell Cracked Like a Lotus, and the Hell Greatly Cracked Like a Lotus, obtain warmth. Bodhi