Chinese
被佛的光芒从阻碍中唤醒，从而劝导进入大乘道。当他进入大乘道时，就获得了具有威力的意生身。对于有余依阿罗汉来说，当他们获得大乘道时，粗大的根身也被加持，寿命可以住世一劫。依靠它，可以成就大乘道的意生身的特征。此外，当声闻乘的圣者进入大乘道时，为了利益众生，需要多次在轮回中受生，那么如何受生呢？圣者学道者分为两种：未离贪欲和已离贪欲。对于未离贪欲者，依靠愿力的力量，可以如愿地实现受生。另一种已离贪欲者，因为具有不还果的禅定，所以依靠禅定的力量，通过化生来极大地利益众生。声闻缘觉的无余依阿罗汉被自己不觉知的深厚禅定所压制，不善于利益众生，如果不被佛的光芒所唤醒，就失去了依靠自身力量进入大乘道等的能力。在胜解行地，粗大的身体和作为所依的肉体以及五根没有改变。因此，在后三个加行道的阶段所获得的禅定之身，不被认为是真正的意生身。此外，圆满佛的色身是唯一的智慧，因为经中说：具有智慧之身的如来。因此，上面所说的意生身，脱离了眼等六根界、所依的六识界和所缘的六色界这十八界。因为智慧的眼等五根以智慧的色等五欲为对境，意生身可以享用它们。不可思议的死亡和出生，不是意生身本身的消失，而是指变化和反复施放，称为死亡。不可思议的出生是指意生身本身在每一刹那的化现和神变。
English
Being awakened from the obstruction by the light of the Buddha, thereby urging to enter the Mahayana path. When he enters the Mahayana path, he obtains the powerful mind-body. For the Arhats with remainder, when they attain the Mahayana path, the coarse root body is also blessed, and the lifespan can remain in the world for a kalpa. Relying on it, the characteristics of the mind-body of the Mahayana path can be achieved. Furthermore, when the Hearer's Vehicle's noble ones enter the Mahayana path, in order to benefit sentient beings, it is necessary to take many births in samsara. So how are births taken? The noble ones who are learners are divided into two types: those who have not abandoned desire and those who have abandoned desire. For those who have not abandoned desire, by the power of aspiration, they can realize birth as they wish. The other, those who have abandoned desire, because they possess the meditation of non-return, therefore, by the power of that meditation, they greatly benefit sentient beings by means of transformation. The Arhats without remainder of the Hearers and Solitary Buddhas are suppressed by their own unconscious deep meditation, and are not good at benefiting sentient beings. If they are not awakened by the light of the Buddha, they lose the ability to enter the Mahayana path by their own power, etc. In the stage of faith practice, the coarse body and the five senses, including the physical body as the basis, have not changed. Therefore, the meditation bodies obtained in the stages of the latter three paths of union are not considered to be true mind-bodies. Furthermore, the form body of the perfect Buddha is the only wisdom, because it is said in the scriptures: The Tathagata with the body of wisdom. Therefore, the mind-bodies mentioned above are separated from the eighteen realms of the six sense realms such as the eye, the six consciousness realms of the basis, and the six form realms of the object. Because the five senses such as the eye of wisdom take the five desires such as the form of wisdom as their objects, the mind-bodies can enjoy them. The inconceivable death and birth is not the disappearance of the mind-body itself, but refers to the change and repeated release, which is called death. Inconceivable birth refers to the manifestation and transformation of the mind-body itself in every moment.
Chinese
是示现各种各样的行为。这些意生身是超越世间的集合，其因的善根是上师，即从无漏的善根之根本所生。经中说，极乐世界和现喜世界等众多刹土的因的善根在宣说之际所说。获得此意生身的圣者们所居住的刹土即是清净刹土，并且那里存在的旁生的身体也变成意生身。因此，意生身和，自在的生和，不可思议的死亡和转生和，极乐世界和现喜世界等清净方面所摄的道谛，以及一般佛陀的自显现的一切和特别是佛陀自显现的法身刹土色究竟天大乐土被认为是灭谛的显现。因为是真实义法身本身。此外，获得禅定身的菩萨们有权享用现喜世界，获得第一意生身，处于不净地七地的菩萨们有权享用极乐世界，获得第二意生身，拥有以妙相好庄严的身体的八地和九地菩萨享用佛陀毗卢遮那佛的色究竟天，即与密严刹土相似的刹土。获得第三意生身，十地菩萨以妙相好庄严的身体也有权享用色究竟天密严刹土本身。因为在那个刹土中修持金刚喻定，在报身的所依上现证菩提。因此，要知道在十地的那些时候，示现于三界中出生等利益有情的事业行为，仅仅是种种幻化。那些刹土是居住在那里的佛陀的善业的果报吗？还是眷属菩萨们的善果呢？如果这样想，那么，那是居住在那个刹土的佛陀和菩萨们共同积累的善业的自果，显现在那个刹土，是那二者共同享用。
English
It demonstrates various kinds of actions. These mind-made bodies are the collection that transcends the world, and the virtue of its cause is the lama, that is, born from the root of immaculate virtue. It is said in the sutras that the virtues of the causes of many realms such as Sukhavati and Abhirati are spoken of at the time of declaration. The land where the noble ones who have attained this mind-made body reside is the pure land, and the body of the animals there also becomes a mind-made body. Therefore, the mind-made body, the birth of freedom, the inconceivable death and rebirth, and the path truth encompassed by the pure aspects such as Sukhavati and Abhirati, and all the self-manifestations of the Buddha in general, and in particular, the Dharmakaya realm of the Buddha's self-manifestation, the great Akanishta, are considered to be the appearance of the truth of cessation. Because it is the actual Dharmakaya itself. In addition, the bodhisattvas who have attained the body of samadhi have the right to enjoy the Abhirati realm, and the bodhisattvas who have attained the first mind-made body and are in the impure seven bhumis have the right to enjoy the Sukhavati realm, and the eighth and ninth bhumi bodhisattvas who have attained the second mind-made body adorned with excellent marks enjoy the Akanishta realm of Buddha Vairochana, which is similar to the Ghanavyuha realm. The tenth bhumi bodhisattva who has attained the third mind-made body adorned with excellent marks also has the right to enjoy the Akanishta Ghanavyuha realm itself. Because in that realm, one practices the Vajra-like Samadhi and attains perfect enlightenment on the basis of the Sambhogakaya. Therefore, it should be known that at those times of the ten bhumis, the activities of benefiting sentient beings, such as showing birth in the three realms, are merely various illusions. Are those realms the result of the virtuous deeds of the Buddha residing there? Or are they the virtuous results of the retinue bodhisattvas? If one thinks so, then it is the self-result of the virtuous deeds commonly accumulated by the Buddha and the bodhisattvas residing in that realm, appearing in that realm, and is commonly enjoyed by the two.
Chinese
是由于增长的缘故。诸佛圆满正等觉唯一的善业之果，乃是自显现的广大色究竟天刹土。这是对于果的假立。第七，不分别智慧的违缘，舍弃相状有四种：对于蕴执著为能取所取而真实，是不顺品的相状，这被不分别智慧所舍弃；对于悭吝等烦恼障的对治六度等执著，是对治的相状；对于空性也同样执著为实有，是真如的相状；证悟无我，心想“这是分别”，是分别的相状，这些依次是：第一个相状是恶趣之因，并且容易执著于不顺品，所以是粗大的；第二个相状是前者的对治，执著于它是所知障，比前者稍微细微，所以是中等的；第三个相状是一切执著二取的对治，并且难以执著于不顺品，所以比前者稍微细微；第四个相状是即使获得了地，一时也不会退转，所以是长久以来的相续，这样四种证悟是依次舍弃的。第八，获得无生忍时，得到授记的方式是：随顺于语，也就是从大乘的诀窍、善知识和佛陀处获得，由此证得无生法忍，这应当宣说。也就是自己获得诀窍的意义，通过思所成慧以理智如何确定，在修习时也与此随顺，通过修习证得无生法忍。而且，从听闻开示无生的的大乘诀窍所生起的，就是真正的无生。无论谁学习这个，都是在学习无上菩提之道。如此通过修所成慧所获得的无生有三种：第一种，从胜解行资粮道忍位所获得的，是小无生；第二种，从初地极喜地到七地之间的不生之法所获得的忍，是中等；第三种，八地
English
It is due to the reason of growth. The only virtuous action result of the Buddhas, the complete and perfect enlightenment, is the great Akaniṣṭha pure land of self-manifestation. This is the imputation for the result. Seventh, the obstacles to non-conceptual wisdom, abandoning the signs, has four aspects: Holding the aggregates as truly grasping and being grasped is a sign of disagreement, which is abandoned by non-conceptual wisdom; Attachment to the antidotes of miserliness and other afflictive obscurations, such as the six perfections, is a sign of the antidote; Similarly, attachment to emptiness as having substance is a sign of suchness; Realizing selflessness, thinking "This is conceptualization," is a sign of conceptualization. These, in order, are: The first sign is the cause of bad rebirths and is easy to grasp as an unfavorable aspect, so it is coarse; The second sign is the antidote to the former, and attachment to it is a cognitive obscuration, which is slightly more subtle than the former, so it is medium; The third sign is the antidote to all grasping at duality, and it is difficult to grasp as an unfavorable aspect, so it is slightly subtle than the former; The fourth sign is that even if one attains a bhūmi, it does not immediately reverse the continuum, so it is connected for a long time. Thus, the four realizations are abandoned in sequence. Eighth, the way to receive the prophecy when obtaining the patience of non-origination is: Following the sound, that is, obtaining the great vehicle's instructions from a virtuous friend and the Buddha, from which obtaining the patience of non-origination is to be taught. That is, the meaning of the instructions that one has obtained, how it is determined by reason through thought-arisen wisdom, and when practicing, also in accordance with this, through practice, one obtains the patience of non-origination. Moreover, that which arises from hearing the great vehicle's instructions that teach non-origination is the actual non-origination. Whoever learns this is learning the path to unsurpassed enlightenment. Thus, the non-origination obtained through meditation-arisen wisdom has three aspects: The first is the small non-origination obtained from the stage of patience on the path of accumulation of faith; The second is the medium patience obtained for the non-arising dharma from the first bhūmi, Joyful, to the seventh bhūmi; The third is the eighth bhūmi.
Chinese
获得不动地，是不生之法的大忍。获得忍的菩萨，从这三者中，圆满正等觉的胜者会根据各自的意乐，预言说：‘你未来将成为名为某某的佛’等等。如果想详细了解，就应该从大乘的藏经和《十地经》中清楚地从善知识那里听闻。一般来说，以补特伽罗的差别来分，有三种预言：安住于大乘种姓的补特伽罗，即使是利根而没有发起菩提心，也有可能被授记；钝根发起菩提心，聚集于佛陀的眷属中，会被明显地授记；发起菩提心，但傲慢自大，没有聚集于眷属中，会被不明显地秘密授记。这三种情况，不确定具体的时间和佛名，只是说未来会成佛。此外，大的授记是在第八地获得不生之法的大忍时，会被真实地授记。而且，授记的方式是广大、清晰且确定的，即‘你未来将成为名为某某的佛，在某时，于名为某某的劫中成佛，其眷属有多少，正法将持续存在多久’等等。第九，修道圆满之时，《经庄严论》中说：从修道的第一地到第七地圆满之间，经历一个无数劫；清净的三地经历一个无数劫；这两个无数劫圆满，就完成了修道之路。修道之路的最后阶段，获得修道大道的极致，那时菩萨会得到大光明灌顶，并获得金刚喻定，此定不会被证悟所摧毁，并且能够摧毁一切障碍。第五，无学道的体相、分类、本体等。第一，体相：断证圆满的解脱智慧，是究竟的无学道之体相。大乘无学道、尽无生智、究竟道等，意义相同。第二，
English
Obtaining the immovable ground is the great forbearance of the unoriginated dharma. The bodhisattvas who have attained forbearance, from these three, the victorious perfect Buddhas, according to their respective inclinations, prophesy, saying, 'In the future, you will become a Buddha named so-and-so,' and so on. If you wish to know in detail, you should listen clearly from a virtuous friend about the Mahayana collections and the Sutra of the Ten Grounds itself. Generally, there are three types of prophecies based on the differences of individuals: An individual who abides in the Mahayana lineage, even if they are sharp-witted but have not generated bodhicitta, may be prophesied; a dull-witted person who generates bodhicitta and gathers in the Buddha's retinue will be explicitly prophesied; and a person who generates bodhicitta but is arrogant and does not gather in the retinue will be secretly prophesied in a non-explicit way. These three do not specify the exact time or the name of the Buddha, but only say that they will attain enlightenment in the future. Furthermore, the great prophecy is when one obtains the great forbearance of the unoriginated dharma on the eighth ground, which is a direct prophecy. Moreover, the way of prophecy is vast, clear, and definite, that is, 'In the future, you will become a Buddha named so-and-so, at such and such a time, in such and such an eon, your retinue will be so many, and the sacred dharma will last for such a long time,' and so on. Ninth, the time of completion of the path of meditation: In the Ornament of the Sutras, it says: From the first to the seventh ground of the path of meditation, one immeasurable kalpa is completed; and one immeasurable kalpa is completed for the three pure grounds. With the completion of these two immeasurable kalpas, the path of meditation is completed. At the final stage of the path of meditation, having attained the greatest of the great paths of meditation, at that time, the bodhisattva receives the empowerment of great light and also attains the vajra-like samadhi, which cannot be destroyed by realization and is able to destroy all obscurations. Fifth, the characteristics, divisions, and essence of the path of no more learning. First, the characteristics: The ultimate wisdom of liberation, which is the perfection of abandonment and realization, is the characteristic of the ultimate path of no more learning. The Mahayana path of no more learning, the knowledge of exhaustion and non-arising, the ultimate path, and so on, have the same meaning. Second, the divisions: The wisdom that realizes suchness.