English
The nature of the three natures has been thoroughly distinguished by means of distinction. Here, by application, the ālaya and the entering consciousnesses are shown by verses as objects that are mutually causal and possess mutual causes, such as "From the habits of speaking about dharmas." The nature of consciousness with cause and view is as previously explained. The nature of consciousness with cause is the consciousness of form, etc. The nature of consciousness with view is the consciousness of the eye, etc., and the consciousnesses of the eye, etc. These are also the nature of the abode, etc., which are the nature of other-dependence, because it is the abode of both. The nature of the completely imputed is because those two are completely imputed there. The nature of suchness is because it is established in that category. Half a verse shows that meaning: "From cause, view, and possession, those three natures should be known." "Not seeing that reality, and seeing at the same time" means that when that reality is not seen, the perfected nature is seen as non-existent in the nature of other-dependence, while the completely imputed is seen as existent. At that time, seeing that reality, the completely imputed is perceived as non-existent, while the perfected nature is perceived as existent. Why is that? Like this, "In other-dependence, there is no imputation." Then, what is there in that? It is said, "The perfected nature is there." In that, those who do not see reality are children, who perceive what is non-existent as existent and what is existent as non-existent, and thus perceive things in a reversed and confused way. Seeing that reality is seeing reality, that is, what is non-existent is also non-existent, and what is existent is also understood as existent. Half a verse shows that meaning: "Therefore, in that, both are equal in non-perception." This is said for the time being without relying on the intention to explain. The explanation of the meaning that has been said is done in the presence of the intention to explain.
Chinese
关于“以功德之自性或以意义之自性”的说法，是指功德的意念和意义的意念。所谓“念诵”，是指所有那些希望我好的功德，都应该如法地去习惯。所谓“应该领悟”，是指应该了解那个意义，而不是必定要去习惯，就像痛苦一样。 “具有极其清净之智慧”：这第一个词是通过解释其余的词来阐明的。如果用许多功德来解释一个功德，那就是很好地解释了。所谓“具有能毫无阻碍地进入所知之功德”，解释为“不具二种行境”，因为对于一切事物的差别，都没有贪执和障碍，所以智慧极其没有阻碍。就像有些声闻等具有阻碍，有些没有阻碍，具有二种行境，不是那样的。因为此或对此不具二种行境，所以是不具二种行境。因此，应该与“具有极其清净之智慧”结合起来，因为智慧和断证圆满。同样，对于后面的词语也应该结合起来。对于所说的“于无相之法极度倾心”，其解释是“无有有与无二者之相”等等。因为自性有，所以是有之相。因为没有遍计所执，所以是无之相。以同样的道理，因为无，所以不是有之相；因为有，所以不是无之相，是无有二者之相。所谓“具有证知极度清净之功德”，是指如来藏极度清净，因为远离一切突发性的垢染，所以是极度无垢的。自己也领悟了，也使他人领悟，所以说是“证知极度清净”，那就是功德。因此，应该像前面一样与它结合起来， 意思是“自己也清净，也使他人清净”。佛陀的
English
Regarding the statement "by way of the nature of merit or by way of the meaning," it refers to the intention of merit and the intention of meaning. The so-called "recitation" refers to all those merits that wish me well, which should be practiced according to the Dharma. The so-called "should be realized" means that the meaning should be understood, but it is not necessarily to be accustomed to, just like suffering. "Having extremely pure wisdom": This first word is clarified by explaining the remaining words. If one merit is explained by many merits, then it is well explained. The so-called "having the merit of entering the knowable without hindrance" is explained as "not having two modes of conduct," because there is no attachment or obstruction to all the differences of things, so wisdom is extremely unobstructed. Just as some Shravakas and others have obstructions, and some do not have obstructions, having two modes of conduct, it is not like that. Because this or this does not have two modes of conduct, it is not having two modes of conduct. Therefore, it should be combined with "having extremely pure wisdom," because wisdom and abandonment are complete. Similarly, the following words should also be combined. The explanation of what was said, "extremely devoted to the Dharma of no characteristics," is "having no characteristics of existence and non-existence," and so on. Because of its own existence, it is the characteristic of existence. Because there is no conceptual construction, it is the characteristic of non-existence. In the same way, because of non-existence, it is not the characteristic of existence; because of existence, it is not the characteristic of non-existence, it is the characteristic of non-duality. The so-called "having the merit of knowing the extremely pure" refers to the Tathagatagarbha being extremely pure, because it is free from all sudden defilements, so it is extremely immaculate. One has also realized it oneself, and also made others realize it, so it is said to be "knowing the extremely pure," that is the merit. Therefore, it should be combined with it as before, meaning "one is also pure, and also makes others pure." The Buddha's
Chinese
此“安住故名安住”之释义为：佛陀之事业自然成就，不间断安住之功德。无需勤勉，佛陀之事业，如为利乐有情等，由圣者、天人及梵天之安住者恒常不断地随顺安住。不像声闻那样需精勤修持方能安住，故而此安住更显殊胜。 此“证得与一切佛平等性”之解释为：法身之处所、意趣及事业无有差别之功德。处所无有差别，乃因一切皆为智慧完全清净之自性。意趣无有差别，乃因一切皆以利益安乐一切有情为意趣。事业无有差别，乃因佛陀之事业乃以神通及化身二者成办他利，而非如声闻等仅有思虑而已。 此“无有障碍故恒常现证”之阐述为：修习对治一切障碍之功德。乃因修习对治一切烦恼障及所知障之殊胜道，即一切种智及佛陀所具之自在性，故一切障碍之垢染皆不能遮蔽其坚定之证悟，此证悟即名为现证，亦是证得之同义词。 此“具足不退转之法”之解释为：一切外道皆不能胜之功德。教法及证悟之法二者皆不能为其他所退转，乃因无有比此更殊胜之法，此乃同义词。 此“不为行境所夺”之阐述为：虽生于世间，然不为世间法所夺之功德。无论何者，谁使用之，则彼即为其行境，然佛陀无有贪恋及嗔恚等，故不为得与不得等世间八法所动。
English
The explanation of "abiding, therefore named abiding" is: The qualities of the Buddha's activities being spontaneously accomplished and continuously abiding. Without needing diligence, the Buddha's activities, such as benefiting sentient beings, are constantly and harmoniously abided by the abiders of noble ones, gods, and Brahmas. It is superior because it is not like the Shravakas who need to diligently practice to abide. The explanation of "attaining equality with all Buddhas" is: The qualities of the Dharmakaya's place, intention, and activities being without difference. The place being without difference is because everything is the nature of completely pure wisdom. The intention being without difference is because everything is intended to benefit and bring happiness to all sentient beings. The activities being without difference is because the Buddha's activities are accomplished for the benefit of others through both miraculous powers and emanations, and not merely through contemplation like the Shravakas. The explanation of "constantly realizing due to having no obscurations" is: The qualities of cultivating the antidote to all obscurations. Because of cultivating the excellent path that is the antidote to all afflictive and cognitive obscurations, which is omniscient wisdom and the self-mastery possessed by the Buddha, the stains of all obscurations cannot obscure its firm realization, which is called realization, and is synonymous with attainment. The explanation of "possessing irreversible Dharma" is: The qualities that cannot be overcome by all non-Buddhists. Both the teachings and the Dharma of realization cannot be reversed by others, because there is no Dharma more excellent than this, which is a synonym. The explanation of "not being robbed by the sphere of activity" is: The qualities of not being robbed by worldly dharmas, even though born in the world. Whoever uses something, that becomes their sphere of activity, but the Buddha has no attachment or anger, so they are not moved by the eight worldly dharmas such as gain and loss.
Chinese
不能被夺走，如所说，谁在地上不被世间八法如风的力量所动摇。等等这样说。名为“不可思议的安立”的解释是：名为“安立法之功德”，就是对经等十二部经的各自的自相和共相进行解说安立。不可思议是因为不可测度，因为不是孩童智慧的行境，并且是超世间的。因为其安立不可思议，所以是不可思议的安立，这本身就是功德，如前所说。名为“通达三时平等性”的解释是：名为“预言的功德”，即对过去、现在、未来三时通达其平等性，或者将“通达三时平等性”之词进行组合。如同现在一样，过去和未来的事情也会发生。因为会预言将会发生。名为“具有进入一切世间界的身体”的解释是：名为“示现圆满受用身和劝导身之功德”，即在十方一切刹土中，如调伏众生般示现二身。名为“对一切法具有无犹豫的智慧”的解释是：名为“断除犹豫的功德”，即如自己确定般，也能为他人确定。如果自己没有定解，就不能确定他人的疑惑，没有定解就不能断除疑惑。名为“具有与一切行为相应的智慧”的解释是：名为“以各种行为进入之功德”，即为了使具有与种姓、住处、行为以及一切有相之行为相似的、有缘分的众生进入，如《缘分平等往何处经》中所说：以何种形体，以何种方式，众生才能被调伏，以慈悲心压服，以那
English
cannot be taken away. As it is said, 'Whoever on earth is not moved by the power of the eight worldly dharmas like the wind.' And so on. The explanation of 'Inconceivable Establishment' is: it is called 'The Merit of Establishing the Dharma,' which is to explain and establish the self and common characteristics of each of the twelve parts of the scriptures such as the Sutras. It is inconceivable because it is immeasurable, because it is not the object of a child's wisdom, and because it is transcendent. Because its establishment is inconceivable, it is the inconceivable establishment, which itself is a merit, as before. The explanation of 'Understanding the Equality of the Three Times' is: it is called 'The Merit of Prophecy,' that is, understanding the equality of the three times of past, present, and future, or combining the words 'Understanding the Equality of the Three Times.' Just as in the present, the affairs of the past and future will also occur. Because it will prophesy what will happen. The explanation of 'Having a Body That Enters All Realms of the World' is: it is called 'The Merit of Showing the Complete Enjoyment Body and the Exhortation Body,' that is, in all the lands of the ten directions, showing the two bodies as they tame beings. The explanation of 'Having Wisdom Without Hesitation About All Dharmas' is: it is called 'The Merit of Cutting Off Hesitation,' that is, just as one is certain, one can also be certain for others. If one does not have certainty oneself, one cannot determine the doubts of others, and without certainty, one cannot cut off doubts. The explanation of 'Having Intelligence That Corresponds to All Behaviors' is: it is called 'The Merit of Entering Through Various Behaviors,' that is, in order to bring in sentient beings who have the karma to have behaviors similar to those of lineage, place, conduct, and all that is marked, as it is said in the Sutra 'Where Do Those of Equal Karma Go': With what form, in what way, will beings be tamed, subdued by compassion, with that
Chinese
也这样说了：“以慈悲为怀的导师”。所谓“通晓佛法而无犹豫”的解释是：知晓未来产生佛法的功德。圣声闻弟子们说某人没有善根，但诸佛世尊却知晓未来将产生的善法，因为他们显现了与前世相关的微小善根。所谓“具有不分别之身”的解释是：具有如所信奉般示现的功德。虽然如所信奉般显现为黄金等自性，但因为不具有分别的驱使，如同珍宝和乐器等。正如《如来秘密经》中所说的那样。所谓“所有智慧菩萨都如实领受”的解释是：具有以无数身调伏众生的功德。殊胜的已得智慧的菩萨们，以无数菩萨身为了调伏众生而行持，先听闻佛法，这都是依靠佛的加持和完全交付，不断地从一个传到另一个而产生的。所有菩萨如实领受就是作为自己的。所谓“佛的无二处，殊胜的波罗蜜多”的解释是：在法身平等性中，波罗蜜多成就的功德。因为无二所以是平等性。在法身平等中，波罗蜜多成就，因为是果位的缘故。或者，平等是没有增减，一切佛法波罗蜜多都成就，如同清净刹土中菩萨们那样，对此没有任何增减。所谓波罗蜜多，就是波罗蜜多的同义词。所谓“如来不杂的解脱之智慧到彼岸”的解释是：如所信奉般，不杂的佛刹。