English
One should practice application, as it allows for reasoning about all aspects, both many and few. However, the boundaries for initially attaining these three applications are not the same. The accumulating application is present even in the path of accumulation, but the purification and increase of the accumulating application are not present there. In the path of accumulation, there is complete aspect, but not the peak. Purification and increase are present from the heat and peak of the path of application, but the increase of many aspects by many aspects is not present there. Therefore, there is the peak application, but not the gradual. From patience onwards, because there is the way of increase, there is also the gradual. From then on, all three occur alternately. It is not reasonable to think that there is the gradual before the peak application is attained, because that is the very continuum of the increase of the accumulating application of the peak application, and it is precisely made into gradual practice. Some people think that below the seventh ground there is the direct realization of the three wisdoms, and above the eighth ground there is the direct realization of the four applications. Moreover, some of them even make distinctions of application, seeing, and meditation for each of these, which I do not see as reasonable. Some of the Kadampa say: The noble beings repeatedly apply the meanings of direct realization only on the high path, which is too little kindness for us present individuals, saying that all of this must be practiced right now. If it is done according to conformity, it is true, and from the very first practitioner, one can train in the causal collections of all eight things. Furthermore, according to the distinction between application and direct realization, for these three applications, such as complete aspect, in the state of ordinary beings, it is only application, but in the noble path, that and that are also direct realization. The seventh thing, the momentary application, is: with one moment of wisdom that is free from elaboration, utterly peaceful, and utterly secluded, one knows all phenomena, both as they are and as many as they are, all at once. The reason for this is that this has become the nature of all the wisdom, qualities, and virtuous dharmas included in the path, and because all the appearances of the dharmas included in the fruition, the Buddha ground, appear in the manner of reflections, therefore, one can realize all dharmas in one moment, and one can immediately attain the enlightenment of the Buddha.
Chinese
被称为以一刹那现证圆满菩提。此现证虽仅为常边的场合，然因能自在不可思议之处，故有刹那示现为劫等事发生。不能思量时间长短仅此而已。在渐次的场合中，互相屡屡增长的能力在此极为成熟，缘于一善法，其他所有善法亦一时俱生，故渐次完全转变，成为一刹那。此时，即使可能存在执持常边而渐修的情况，亦不会渐次发生，而是恒时俱生。又因极为自在，若欲求，渐次发生亦有可能，然因刹那成就后，渐修已无必要，故不希求。对此，仅修渐次的全部能力圆满，即是已善得渐次的现证。之后行持双运增长，于一切行相中，以布施与戒律二者增长，非先后次第，而是同时行持。如是自双运同时增长开始，至一切行相中增长无尽之间修习，仅为刹那的修习。此乃常边先前即已存在，而非刹那的现证。此增长亦须以任运成就的方式发生，若为勤作，则不成刹那不共之因，故应知至不动地之间有随其所宜者。第八法身，乃是无余且无遗的诸法或一切所知之自性或实相或安住方式，故为一切法的身或身。又因力量与无畏等一切功德与善法，皆为集于一体的总集，故亦称为法身。其义即是，佛之身语意功德事业一切平等性之大智慧海，此亦具足二谛。清净
English
It is called the complete enlightenment manifested in a single moment. Although this manifestation is only in the case of the constant extreme, because it has the power to control the inconceivable place, it happens that a moment shows a kalpa and so on. It is impossible to think of the length of time as just this. In the case of gradual progress, the abilities that have been repeatedly developed are extremely mature here. Because focusing on one virtue, all other virtues also arise simultaneously, so the gradual progress is completely transformed and becomes a moment. At this time, even if it is possible to hold on to the constant extreme and practice gradually, it will not happen gradually, but will always arise simultaneously. Moreover, because it is extremely free, if one wishes, it is also possible for it to happen gradually. However, since there is no need to practice gradually after the moment has been achieved, one does not desire it. In this regard, the complete perfection of the power of practicing only gradually is that one has already obtained the manifestation of gradual progress. After that, one practices the dual increase, increasing with both generosity and discipline in all aspects, not in sequence, but simultaneously. Thus, starting from the simultaneous increase of the dual practice, the practice between increasing endlessly in all aspects is only the practice of a moment. This has existed since before the constant extreme, and is not the manifestation of a moment. This increase must also occur in a spontaneously accomplished manner. If it is effortful, it will not become the uncommon cause of a moment, so it should be known that there is something appropriate up to the immovable ground. The eighth object, the Dharmakaya, is the self-nature or reality or way of abiding of all phenomena or all knowable things without exception, so it is the body or form of all dharmas. Moreover, because all qualities and virtues such as strength and fearlessness are the general collection gathered into one, it is also called the Dharmakaya. Its meaning is that all the body, speech, mind, qualities, and activities of the Buddha are the great ocean of equal wisdom, which also possesses the two truths. Pure.
Chinese
具有二种清净和自性清净唯一者，本体上没有差别，并且名相的识别也未成立为不同，因为从如智慧之海的法界本身中，没有其他的可识别性。然而，这两种分类，对于所依的不同根基，法界以不同方式趋入，虽然法身以其自性而言，没有丝毫的客尘，但是由于众生本身被客尘所遮蔽，所以法界对于众生而言，仅仅是自性清净。诸佛因为自相续中清净了客尘，所以法身对于佛而言，就成了具有二种清净。因此，说佛陀获得了具有二种清净的法界，并不是说法界有具有二种清净与不具有二种清净的两种部分，而是指佛陀的相续以具有二种清净的方式获得了完整的法界，所以才宣称获得了具有二种清净。例如，如果说屋主给孤独是乞丐们食物和衣服的施主，而对于佛陀及其眷属而言，是所有资具的施主，虽然没有两个屋主，并且仅仅是食物衣服的施主和所有资具的施主，在体性和总相上是相违的，但是相对于不同的布施对象而言，并不相违。此法身与上述的三智和灭谛是本体同一的，并且一切智和道谛也包含于此，但是在三智的场合，是作为现在未获得而应获得的对境，以及作为所缘的对境来宣说的，而此处则是从显现果位的角度来宣说的，因此，从意义的阐述方式上来说，本体并不会重复。如果从组织八现观的角度来说，就需要避免重复，否则，对于经部的直接开示和详细解释，也没有重复的嫌疑。这样，八种事物的识别已经以清晰概括的方式阐述完毕。稍微详细地阐述，是依据《十万颂般若经》等广经的观点。
English
That which possesses twofold purity and is uniquely self-purified, has no separate essence, and the identification of its characteristics is not established as distinct. Because from the very Dharmadhatu, which is like an ocean of wisdom, there is no other that can be identified. However, these two classifications are different ways in which the Dharmadhatu goes to two different kinds of bases. Although the Dharmakaya itself, by its very nature, has no adventitious stains, because sentient beings themselves are obscured by adventitious stains, the Dharmadhatu is only self-purified for sentient beings. Because the Buddhas have purified adventitious stains in their own continuums, the Dharmakaya has become twofold pure for the Buddhas. Therefore, saying that the Buddha has attained the Dharmadhatu of twofold purity does not mean that the Dharmadhatu has two parts, one with twofold purity and one without. Rather, it means that the Buddha's continuum has attained the complete Dharmadhatu in the manner of twofold purity, and therefore it is proclaimed that twofold purity has been attained. For example, if it is said that the householder Anathapindika is the benefactor of food and clothing only for beggars, but for the Buddha and his retinue, he is the benefactor of all resources, although there are not two householders, and the benefactor of only food and clothing and the benefactor of all resources are contradictory in nature and generality, they are not contradictory in relation to the different objects of giving. This Dharmakaya and the above three wisdoms and the cessation truth are of the same essence, and the omniscient wisdom and the path truth are also included in this. However, in the case of the three wisdoms, they are taught as objects to be attained that have not yet been attained, and as objects of focus. Here, they are taught from the perspective of manifesting the result. Therefore, the essence does not become repetitive in the way the meaning is explained. If it is done from the perspective of organizing the eight realizations, then repetition must be avoided. Otherwise, there is no suspicion of repetition in the direct teachings and detailed explanations of the sutras. Thus, the identification of the eight entities has been clearly and concisely explained. To explain it in a little more detail is according to the view of the extensive sutras such as the Hundred Thousand Verse Prajnaparamita Sutra.
Chinese
造了之后，主要内容有七十个，极其广大的阐释有无量的支分项目，但是，在此经中，是代表一切种智的七法和道智，以及基智的体性，一切相之相，加行，到顶所断之断除的对治之理，渐次的体性，刹那的体性，以及法身的四种义项，总共是十八种义项，或者，上下加行的见修二者的体性稍微明晰，作十九种也可以。其中，所谓代表一切种智之法，其意义是获得果位一切种智的因道次第之义，说成是一切种智的十种所证之境是不好的，对于发心等等这些，加上一切种智之名更是极其不应理，即使勉强能解释一切种智之名，但是在声闻乘，波罗蜜多乘，以及密咒乘中，一切相智唯独是圆满佛陀的智慧才宣说的缘故，在一切情况下都极其著名，而且非常相违背。比如，佛陀虽然可以解释为长寿天，但是如果这样安立名称就非常不美妙。那些代表之法也如是，如云：发心与诀窍，决择支分四，修之所依处，法界自性与，所缘及为与，披甲入行事，积聚定生十，能仁一切智。如是所说，发心：认为是为了他利而获得圆满菩提，这只是通常的认识，仅仅如此也只是愿菩提心而已。而且如果与行持六波罗蜜多相关联，就称为行菩提心，凡是有行菩提心者，也有愿菩提心。仅仅是发心虽然是这样，但是，要使般若波罗蜜多的修持转变为发心，必须先有离戏的见解，如果没有如此证悟的
English
After creating it, there are seventy main points and infinite branches in the extremely extensive explanation. However, in this sutra, there are seven dharmas representing omniscience, the wisdom of the path, and the nature of the base wisdom, the aspects of all aspects, the application, the antidote to abandoning what is to be abandoned at the peak, the nature of gradualness, the nature of the moment, and the four aspects of the Dharmakaya. There are eighteen aspects in total, or nineteen if the nature of both seeing and meditation of the peak application is slightly clearer. Among them, the meaning of the so-called dharma representing omniscience is the meaning of the stages of the causal path for obtaining the fruit of omniscience. It is not good to explain it as the ten objects to be realized of omniscience. It is even more unreasonable to add the name of omniscience to these such as bodhicitta. Even if the name of omniscience can be barely explained, in the Hearer Vehicle, the Paramita Vehicle, and the Mantra Vehicle, the All-Knowing One is only said to be the wisdom of the perfect Buddha. Therefore, it is extremely famous in all circumstances and very contradictory. For example, although the Buddha can be explained as the long-lived god, it is very unpleasant to establish such a name. Those representative dharmas are also like this, as it is said: "Bodhicitta and instructions, the four branches of discernment, the basis of practice, the nature of the Dharmadhatu, the objects and the purpose, the action of putting on armor and entering, the ten that will surely arise from accumulation, the All-Knowing One of the Able One." As it is said, bodhicitta: Recognizing the desire to attain perfect enlightenment for the benefit of others is only a general understanding, and that alone is only aspiration bodhicitta. Moreover, if it is related to the practice of the six paramitas, it is called action bodhicitta, and whoever has action bodhicitta also has aspiration bodhicitta. Although mere bodhicitta is like this, in order to transform the practice of Prajnaparamita into bodhicitta, one must first have a view free from elaboration, and without such realization