Chinese
因此，一切法都归于佛的权能，是不可言说的等等。详细内容应在广大的经典中了解。此处归纳为三点来阐述，首先是小型的修行道：任何菩萨都像那样深奥等等，有两个意义和譬喻的偈颂。一天的分别念生起众多，如果能用一天来修持如此之多的劫数的集合的般若波罗蜜多，那么何况长久地修持呢？ 无需多言。中型的修行道：任何菩萨在众多百千劫中等等，有一个偈颂。大型的修行道：任何菩萨的智慧等等，有一个偈颂。对于辩驳，有对数量的辩驳和对作用的辩驳两种。第一，即使是每一个修行道，也说有无量的果报功德，那么它的因，修行道也不一定只有九个。如果果的功德是从断除所断的证悟中产生的，那么所断也必须是无量的，因此所断的数量不一定是九个。如果所断的数量不一定，那么对治的证悟也不一定是九个，而且如果产生无量的果，那么因也必须是无量的。执着于有尽的因，或者以数量来限定，设定为九个是不合理的。对于这个辩驳，即使是每一个修行道，也显示有无数、不可估量的果等等。这是因为从胜义谛中真实成立的一个因，会产生真实成立的无数果，因此不能以多少的数量来区分，或者说没有能力区分。因为在胜义谛中，因果二者都不成立，所以不存在多少。如果因果是真实成立的，那么就会意识到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？在世俗名言中，仅仅是每一个修行道也会产生无边功德的果报，这是因为与慈悲的因相符的经典中所显示的那些，可以确定是那样的，这是佛的意愿。因为在实际上看到是那样之后才显示的，而不是有密意的。而且，仅仅是从一个因产生多个果，就像从一颗种子反复生长出多个谷物一样，这是可以成立的。在世俗中，缘于遍及十方无边无际的众生
English
Therefore, all dharmas are under the power of the Buddha, and are inexpressible, etc. Details should be understood in the extensive sutras. Here, it is summarized into three points for explanation. First, the small path of practice: Any Bodhisattva who is so profound, etc., has two verses of meaning and simile. If one can subdue the many conceptual thoughts that arise in a day by meditating on the Prajnaparamita of the collection of so many kalpas in one day, then what need is there to speak of meditating for a long time? No need to say more. The medium path of practice: Any Bodhisattva in many hundreds of thousands of kalpas, etc., has one verse. The large path of practice: Any Bodhisattva's wisdom, etc., has one verse. Regarding refutations, there are two types: refutations of number and refutations of function. First, even for each path of practice, it is said that there are immeasurable fruits of merit. Therefore, the cause, the path of practice, is not necessarily limited to nine. If the qualities of the fruit arise from the realization of abandoning what is to be abandoned, then what is to be abandoned must also be immeasurable. Therefore, the number of what is to be abandoned is not necessarily nine. If what is to be abandoned is not fixed, then the realization of the antidote is also not necessarily nine. Moreover, if immeasurable fruits are produced, then the cause must also be immeasurable. It is unreasonable to cling to a finite cause or to limit the number and set it as nine. In response to this refutation, even for each path of practice, it is shown that there are countless, immeasurable fruits, etc. This is because from one cause that is truly established in the ultimate sense, countless fruits that are truly established arise. Therefore, it is not permissible or capable to distinguish by the number of more or less. Because in the ultimate sense, neither cause nor effect is established, so there is no more or less. If cause and effect were truly established, then it would be understood that it is impossible for an infinite fruit to arise from a finite cause, but here we do not think so. What is it then? In conventional terms, the fact that each path of practice produces endless fruits of merit is because those teachings in the sutras that are in accordance with the cause of compassion can be determined to be so. This is the intention of the Buddha. Because he showed it after seeing that it was so in reality, and not with a hidden meaning. Moreover, the mere fact that multiple fruits arise from one cause is established by the fact that multiple grains grow repeatedly from one seed, etc. In the conventional sense, focusing on sentient beings who are boundless in all directions and times