Chinese
仅仅是教导，在道和果二者中，首先，有最初业者的地之解说，信欲行者的地之解说，圣者的地之解说等。其中，最初者是： 于一切之善皆随喜， 自身之善妙行三亦然， 为得佛陀之果位而回向， 于彼最初业者之阶段中，大乘善知识之依止和发菩提心二者，虽于经文词句中真实宣说，然乃暗示之意，故当以意义获得而补足之。依止善知识者，于共同乘之阶段，依止善知识，谓梵行等，如前所说，此时亦需。以“为得佛陀之果位”之语，暗示需发菩提心。故依止善知识和安住菩提心为先导，以自身之身语意三门善妙行持之善根而精勤，随喜他人之善根，就对境而言，无有敌友之分，就善业之体性而言，无有大小之别，对自他一切之善根皆随喜，自身以三门之善行而积累善根，并随喜他人之善根，将彼等为利他而回向于获得大菩提之因。虽文句未明示，然彼等亦需以离戏空性之见解而印持，一切善根皆以空性摄持，乃大乘之共同规矩。如是，大乘善知识之依止，发菩提心，三门精勤善根，随喜他人之善根，为利他而将善根回向菩提，彼等以空性印持。此六法乃资粮道行者之实际修持，于加行道亦如是修持，然于资粮道，乃于未生起者令生起之方便，修习一切道之善，于加行道，乃令已生起者更增上。无需特意勤作，自身自然而然地增长一切道之修持善法。
English
Just teaching, among the two, path and fruit, first, there are explanations of the ground of the first practitioner, explanations of the ground of the faithful practitioner, and explanations of the ground of the noble ones. Among them, the first is: Rejoicing in all the virtues of all, Also the three well-practiced virtues of oneself, Dedicating them entirely for the sake of attaining Buddhahood, In that stage of the first practitioner, relying on a Mahayana spiritual friend and generating the mind of enlightenment, although explicitly stated in the words of the text, are implied, so they should be supplemented by obtaining the meaning. Relying on a spiritual friend, in the context of the common vehicle, relying on a spiritual friend, called pure conduct, etc., as mentioned above, is also necessary here. The phrase "for the sake of attaining Buddhahood" implies the need to generate the mind of enlightenment. Therefore, relying on a spiritual friend and abiding in the mind of enlightenment precede, striving for the virtue of well-practiced deeds with one's own body, speech, and mind, rejoicing in the virtues of others, in terms of the object, there is no distinction between enemy and friend, in terms of the nature of virtuous actions, there is no distinction between large and small, rejoicing in all the virtues of oneself and others, accumulating virtue with the three doors of one's own good deeds, and rejoicing in the virtues of others, dedicating them as a cause for attaining great enlightenment for the benefit of others. Although not explicitly stated in the words, they must also be sealed with the view of emptiness free from elaboration, all virtues are taken by emptiness, which is the common practice of the Mahayana. Thus, relying on a Mahayana spiritual friend, generating the mind of enlightenment, striving for virtue with the three doors, rejoicing in the virtues of others, dedicating the root of virtue to enlightenment for the benefit of others, and sealing them with emptiness. These six dharmas are the actual practice of the practitioner on the path of accumulation, and they are practiced in the same way on the path of preparation, but on the path of accumulation, it is a means of making what has not arisen arise, learning all the virtues of the path, and on the path of preparation, it is to increase what has already arisen. Without special effort, all the virtuous dharmas of the practice of the path increase spontaneously.
Chinese
如果这样，就在资粮道中产生。资粮道和最初的阶段以及信心的阶段，意义相同。以胜解行进行解释是：从那以后，你以这善的蕴聚，在无数的生世中，掌握天与人的所有世间的瑜伽，在那之后，在资粮道中积累广大福德的巨大蕴聚的因缘，你获得加行道时，除了需要身体作为所依的重大意义之外，不会堕入恶趣，因此，无数的生世，即在所有的生世中，都将变成高界天人的身体，禅定的差别是世间所有禅定中的一部分，并且对法的无我空性获得明现，也是进行瑜伽，以及获得神通等等共同功德的禅定，也进行自在。也就是，以欲心专注一处，以及依靠禅定和无色界的禅定修习止观，显示了世间的心和身体作为所依而生于高界，是世间的道，并且宣说对空性获得明现的胜观进行瑜伽，显示是超越资粮道的加行道，并且是现量见到法性，因此，正是胜解行地。解释圣者的地是：圣者观世音自在，救护了许多困苦的众生，从出生开始，衰老、贪欲、嗔恨等等，菩萨圣者，对于自利的功德，以断证二者获得的功德是：出生于佛的种姓，如同父亲善良，儿子也同样善良一样，心现量见到法性，形态相似且种姓相同，身体也是真实的菩萨的身体，具有自性的身体，以妙相等圆满庄严，与报身形态相同。断除的功德是：此处贪欲和嗔恨二者是作为象征而祈愿，除了菩萨圣者为了利益而不舍弃的烦恼和自在的烦恼之外，所有的烦恼
English
If so, it arises in the accumulation path. The accumulation path, the stage of the first action, and the stage of faith have the same meaning. Explaining with aspiration and conduct: From then on, you, with this accumulation of virtue, will control all the yogas of the world of gods and humans in countless lifetimes. After that, when you attain the path of joining through the cause of the great accumulation of vast merits accumulated in the accumulation path, you will not be born in the lower realms except for the great purpose of needing a special body as a basis. Therefore, countless lifetimes, that is, in all lifetimes, you will transform into the bodies of gods and humans in higher realms. The distinction of samadhi is a part of all worldly samadhis, and it is also practicing yoga to gain clarity on the selflessness and emptiness of phenomena, and also gaining control over the samadhi that accomplishes common qualities such as clairvoyance. That is, by focusing the mind on one point of desire, and by meditating on quiescence based on dhyana and formless samadhi, it shows that the worldly mind and body are born in higher realms as a basis, which is the worldly path. And it is said that yoga is performed on the higher view that gains clarity on emptiness, showing that it is the path of joining that transcends the accumulation path, and it is seeing the nature of reality directly, therefore, it is precisely the stage of aspiration and conduct. Explaining the stage of the noble ones: The noble Avalokiteshvara, following many suffering beings, from birth, old age, desire, hatred, etc., the noble bodhisattva, regarding the qualities of self-benefit, the qualities attained by the two abandonments and realizations are: being born into the lineage of the Buddha, just as a good father has a good son, the mind directly sees the nature of reality, with similar forms and the same lineage, and the body is also the body of a real bodhisattva, the body with its own nature, completely adorned with marks and examples, and the form is the same as the enjoyment body. The qualities of abandonment are: Here, desire and hatred are prayed for as symbols, except for the afflictions that the noble bodhisattva does not abandon for the benefit of others, and the afflictions of mastery, all afflictions
Chinese
清净之后，彻底断绝了生老病死的四种痛苦。因为菩萨圣者的真实身体超越了微尘的法则，是意所成，所以没有那四种痛苦，因为完全超越了三界。即使如此，也示现化身和愿生的出生等。利益众生的行为方式是：如同圣观世音菩萨在道位时，救护一切众生脱离痛苦的行为一样，以各种化身，救助众多被痛苦折磨的众生，引导他们到达解脱的果位，具有伟大的菩萨行。宣说大乘不共的果位时，首先是宣说包括净土在内的所依的差别，以及事业。首先是：祈愿能清除一切，愿世尊您在佛土中，如同无量光一样，成为世间的怙主，寿命无量。过去在无数劫中积累了无量的福德和智慧资粮，并立下誓愿，从而清净了佛土。因此，佛陀自显现的智慧净土是密严刹土，而他显现的则是极乐世界等，在那里现证菩提之处，是胜于其他世间界，圆满具足的殊胜安乐之地。所依是佛陀自显现的智慧之身，以妙相和随好圆满庄严，永恒地存在，不断地受用，为眷属十地菩萨转动圆满无余的法轮，圆满地享受着法，因此被称为报身。如同世尊无量光佛存在于轮回未空之际一样，愿您国王也成为世间的怙主，寿命无量，永恒不变，因为这是报身。愿您获得如此的佛果。这里以比喻的方式说明。
English
Having purified, the four sufferings of birth, old age, sickness, and death are completely abandoned. Because the true body of the Bodhisattva Arya transcends the laws of dust and is mind-made, it does not have those four sufferings, because it completely transcends the three realms. Even so, it also shows manifestations and the birth of aspirations, etc. The way to benefit beings is: just as the Holy Avalokiteshvara, when on the path, saves all beings from suffering, with various manifestations, he helps many beings who are tormented by suffering, and guides them to the state of liberation, possessing great Bodhisattva conduct. When explaining the uncommon result of the Mahayana, first is the explanation of the difference of the support including the pure land, and the activity. First is: May I clear away everything, may the Blessed One in the Buddha land, like Amitabha, become the protector of the world, with immeasurable life. In the past, in countless eons, he accumulated immeasurable accumulations of merit and wisdom, and made vows, thereby purifying the Buddha land. Therefore, the Buddha's self-manifested wisdom pure land is the Dense Arrayed Land of Akanishta, and his manifested is the Sukhavati, etc., where the place of manifesting complete enlightenment is a supreme place of bliss, superior to other world realms and fully endowed. The support is the Buddha's self-manifested wisdom body, fully adorned with marks and signs, eternally existing, constantly enjoying, turning the complete and unimpaired wheel of Dharma for the retinue of the ten Bhumi Bodhisattvas, fully enjoying the Dharma, therefore called the Sambhogakaya. Just as the Blessed One Amitabha exists until samsara is empty, may you, the king, also become the protector of the world, with immeasurable life, eternally unchanging, because this is the Sambhogakaya. May you attain such Buddhahood. Here, it is explained by way of example.
Chinese
所謂“那已”，意在闡述果位的功德。由於擔心“已”字與自在天等名稱混淆，所以譯者特意加上了“那”字。而且，“巴嘎”意為摧破，也指幸運，以及具有。因此，“薄伽梵”即是幸運者，意為摧破四魔，具有幸運。如是說：權勢與美貌，光輝與名聲，以及智慧與，精勤圓滿具，此六即為幸運稱。也就是說，從禪定的波羅蜜多中，產生權勢圓滿；從忍辱的波羅蜜多中，產生美貌圓滿；從布施的波羅蜜多中，產生光輝圓滿；從持戒的波羅蜜多中，產生名聲圓滿；從智慧的波羅蜜多中，產生對三世無礙的智慧圓滿；從精勤的波羅蜜多中，產生無勤任運、恆常不斷的利他事業圓滿的精勤。關於事業的闡述，分為本體和分類兩種。首先是本體：智慧戒律布施生，盛名無垢遍諸方，天界虛空及地上，增長善根佛所為。佛陀為一切眾生的根器和意願，轉動了所有的法輪，從而使眾生安立於純潔的善根之中。智慧、戒律和布施，這些都是聖者所喜悅，智者所讚歎的對象，因此產生盛大的名聲，並且沒有任何過失，清淨無垢，不被不善所染，不被煩惱所染，不被實執所染，如此的善根在天界，以及虛空夜叉遊蕩之處，還有地上的國土，舉例來說，乃至地下的龍族等等，願其在三有世間中增長廣大！分類方面，分為安立於高尚的安樂，安立於聲聞和獨覺的解脫，安立於佛陀的菩提等方面來闡述。首先是安立於高尚的安樂：地上人與高天神，皆為青春最殊勝，安樂善妙與喜悅，必定寂靜極樂境。地上人的感受
English
The term "Na-das" is intended to explain the qualities of the result. Because there was concern that the word "das" might be confused with the names of deities such as Ishvara, the translator deliberately added the word "Na." Moreover, "Bhaga" means to conquer, and also refers to being fortunate and possessing. Therefore, "Bhagavan" is the fortunate one, meaning to conquer the four maras and possess good fortune. As it is said: Power and beauty, splendor and fame, as well as wisdom and, diligence perfectly endowed, these six are called fortune. That is, from the paramita of meditation, arises perfect power; from the paramita of patience, arises perfect beauty; from the paramita of generosity, arises perfect splendor; from the paramita of ethics, arises perfect fame; from the paramita of wisdom, arises perfect wisdom that is unobstructed in the three times; from the paramita of diligence, arises the diligence of perfect other-benefit activity that arises effortlessly and constantly. Regarding the explanation of activity, it is divided into two: essence and classification. First, the essence: Wisdom, discipline, giving arise, great fame, stainless pervades all directions, heavenly realms, space, and earth, increasing the roots of virtue by the Buddha's actions. The Buddha turned all the wheels of Dharma according to the faculties and wishes of all beings, thereby establishing beings in pure roots of virtue. Wisdom, discipline, and giving, these are objects that are pleasing to the noble ones and praised by the wise, therefore generating great fame, and being without fault, pure and stainless, not tainted by non-virtue, not tainted by afflictions, not tainted by clinging to reality, may such roots of virtue increase greatly in the heavenly realms, as well as in the places where space yakshas roam, and the lands of the earth, for example, even the nagas beneath the earth, may they increase greatly in the three realms of existence! In terms of classification, it is explained in terms of establishing in noble bliss, establishing in the liberation of shravakas and pratyekabuddhas, and establishing in the bodhi of the Buddhas. First, establishing in noble bliss: People on earth and gods in high heaven, are all the most excellent of youth, bliss, goodness, and joy, will surely be completely pacified in the realm of great bliss. The feelings of people on earth