Chinese
由于戒律等没有智慧邪见的间隔，不退转的大菩萨没有悭吝心，乃至没有生起智慧邪见的心。如是说。一切法完全摄集于法界中，即聚集于此且不离于此，由此所作的一切都与法性不相违且相符，并具有般若波罗蜜多的瑜伽而行，即任何不与法界相合的法，都不会如实见到，所有这些都如实见到与佛母相结合。如是说。以自身或我的方式承受众生的痛苦，为了其他众生的利益，也寻求并希望地狱的痛苦。如果大菩萨的心不混乱、没有疑惑、没有犹豫，那么要知道这位大菩萨是被往昔的如来、阿罗汉、正等觉佛所授记的。如是，魔幻化出八大地狱，显示许多菩萨没有在那里出生，即使从利他中退转，也说不舍弃菩提心。第三，安忍的标志是：以两种标志安忍等。这些是什么呢？以对自己的证悟有深刻信心的法性或理由，即使其他魔以低劣道来诱惑，也无法诱惑，即如果声闻乘或缘觉乘的人不从无上圆满菩提之法中退转，那么这位大菩萨是确定的。如是说。因为非常精通于了解获得佛果的方法没有错误，所以对于将道路伪装成骷髅观修和无色禅定等，并接近显示的魔，认识到是魔本身。恶魔罪恶者向大菩萨显示道路的形象，即以轮回世间者的形象显示道路的形象，或者显示骨骼的认知，或者从第一禅定到无所有处之间的禅定。如是，虽然显示了世间道和下乘道，但说大乘不会退转。第四，殊胜法的标志是：以一种标志殊胜法等。那是什么呢？执着于三轮
English
Because there is no interval of wisdom and wrong views due to discipline, etc., the great Bodhisattva who does not regress does not have a miserly mind, and does not even generate a mind of wisdom and wrong views. Thus it is said. All dharmas are completely collected in the Dharmadhatu, that is, gathered here and not separated from it, so that everything done is not contrary to and in accordance with the Dharma nature, and goes with the yoga of Prajnaparamita, that is, any dharma that does not combine with the Dharmadhatu will not be truly seen, and all of these are truly seen to be combined with the Mother Buddha. Thus it is said. Enduring the suffering of beings in one's own or my way, seeking and desiring even the suffering of hell for the benefit of other beings. If the mind of the Great Bodhisattva is not confused, without doubt, without hesitation, then know that this Great Bodhisattva has been prophesied by the Tathagata, Arhat, Samyaksambuddha of the past. Thus, the demon manifested the eight great hells, showing that many Bodhisattvas were not born there, and even if they retreated from altruism, it was said that they would not abandon the Bodhicitta. Third, the sign of patience is: with two signs, patience, etc. What are these? With the Dharma nature or reason of having deep faith in one's own realization, even if other demons tempt with inferior paths, they cannot be tempted, that is, if the Sravaka vehicle or Pratyekabuddha vehicle does not regress from the Dharma of Unsurpassed Perfect Enlightenment, then this Great Bodhisattva is certain. Thus it is said. Because he is very proficient in understanding that the method of attaining Buddhahood is not wrong, he recognizes that the demon himself is the demon who disguises the path as a skeleton meditation and formless samadhi, etc., and approaches the display. The evil demon shows the image of the path to the Great Bodhisattva, that is, shows the image of the path in the form of a samsaric worldling, or shows the cognition of bones, or shows the meditation from the first dhyana to the realm of neither perception nor non-perception. Thus, although the worldly path and the Hinayana path are shown, it is said that the Mahayana will not regress. Fourth, the sign of the supreme Dharma is: with one sign, the supreme Dharma, etc. What is that? Attachment to the three wheels
Chinese
以清净的无垢遍及一切行持，名为诸佛欢喜。如来如何开示，便如是行持，不离此行，且具足母性的作意，以此等行持，便不会从布施波罗蜜多中退失。第二是解释本体广说的意义，第二是宣说见道者不退转的征相。第二有二：连接和解释意义。第一是：在决定性的不退转的体性之下，阐述见道者的不退转的体性。第二有二：简要地指示征相的数量和详细地解释本体。第一有三，第一是：暂时以一个偈颂简要地说出见道者的征相是：在此处说“在安置根本之后”是不正确的。因为如果注释中说“在根本之前说”，那么就会和外注的开头说“是”相重复。因此，应该像这样，在此处的广释中说“在上面说”，然后说“是外注的开头”。第二和第三是容易理解的。第二有三：第一是，什么是刹那间的相或差别作为体性呢？为了指示它，用五个偈颂说了它。第二是：是不退转的征相。以什么呢？以智慧等。在哪里呢？在先前所说的那些等中。那些又在哪里呢？在色等，在认识的颠倒等中。第三有二：详细地解释各个谛的相，识别总结意义所说的征相。第一有四：苦、集、灭、道的相。第一是：证悟苦谛的对境的相有四。它们在哪里呢？在看到诸法以各自的体性为空性，并且不执著于相，从而从具有种子的色等乃至佛陀之间的法中退转的苦的法忍，那就是从色的认识中退转。佛陀和等字所包括的菩萨在未获得菩提之前生起心
English
The pure, immaculate conduct pervades all actions, which is called the joy of all Buddhas. As the Tathagata has shown, one practices accordingly, not separated from this practice, and with the mind possessing the mother, with these practices, one will not degenerate from the perfection of generosity. The second is to explain the meaning of the extensive explanation of the essence, the second is to explain the signs of the irreversible of the path of seeing. The second has two: connection and explanation of meaning. The first is: under the nature of decisive irreversibility, the nature of the irreversible of the path of seeing is explained. The second has two: briefly indicating the number of signs and explaining the essence in detail. The first has three, the first is: temporarily, with one verse, the signs of the path of seeing are briefly said: here it is said that "after placing the root" is incorrect. Because if the commentary says "said before the root", then it will be the same as the beginning of the outer commentary saying "is". Therefore, it should be like this, in the extensive explanation here, say "said above", and then say "is the beginning of the outer commentary". The second and third are easy to understand. The second has three: the first is, what is the nature of the momentary aspect or difference as the nature? In order to indicate it, it is said with five verses. The second is: it is the sign of irreversibility. With what? With wisdom and so on. Where is it? In the previously mentioned and so on. Where are those again? In form and so on, in the reversal of perception and so on. The third has two: explaining the aspects of each truth in detail, identifying the signs said by the summary meaning. The first has four: the aspects of suffering, origin, cessation, and path. The first is: the aspect of the object of realizing the truth of suffering has four. Where are they? In seeing that all dharmas are empty of their own nature, and not clinging to the signs, thus the Dharma-kshanti of suffering that retreats from the form and so on up to the Dharma between the Buddhas with seeds, that is, retreating from the perception of form. The Buddhas and Bodhisattvas included in the word 'and so on' generate the mind until they have not attained Bodhi.
Tibetan
ད་མི་ཉམས་པར་བྱིན་གྱིས་བརླབས་པས་བདུད་གྱིས་སེམས་བསྐྱེད་ལས་དབྱེ་བར་མི་ནུས་པའི་ཕྱིར་བླ་མེད་བྱང་ཆུབ་ཀྱི་སེམས་བརྟན་པའི་ཆོས་ཤེས་ནི་དེ་སེམས་བརྟན་པ་དང་སེམས་མི་གཡོ་བ་དང་སེམས་མི་འཕྲོགས་པ་དང་ལྡན་པས་ཕར་ཕྱིན་དྲུག་ལ་སྤྱོད་ན་བྱང་སེམས་ཀྱི་སྐྱོན་མེད་པར་འཇུག་པར་འགྱུར་རོ་ཞེས་སོ། །ཐེག་པ་ཆེན་པོའི་ཆོས་ཁྱད་པར་ཅན་ སེམས་བསྐྱེད་དང་ཤེས་རབ་སོགས་བསྒྲུབས་པས་ཉན་རང་གི་ཐེག་པ་འདོད་པ་ལས་སེམས་རྣམ་པར་ལོག་ཅིང་རྣམ་མཁྱེན་ཡིད་བྱེད་དང་མི་འབྲལ་བའི་རྗེས་བཟོད་ནི། བྱང་ཆེན་གང་ཉན་ཐོས་ཀྱི་སའམ་རང་སངས་རྒྱས་ཀྱི་ས་ལས་ཕྱིར་ལྡོག་པ་དེ་ནི་རབ་འབྱོར་ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའ་ཡིན་ཏེ་ཞེས་སོ། །སྐད་ཅིག་མ་གསུམ་པ་འདིར་ཆོས་བཟོད་ཀྱིས་སྔར་འདོད་པའི་མཐོང་སྤང་དང་རྗེས་བཟོད་ཀྱི་ཁམས་གོང་མ་གཉིས་ཀྱི་གཉེན་པོ་བྱེད་པས་ཁམས་གསུམ་གྱི་སྤང་བྱ་ཞི་བ་ན་ཞི་བ་ལ་གཞོལ་སེམས་སྐྱེ་སྲིད་པས་ཉན་རང་གི་སར་ལྟུང་སྲིད་པར་འཆད་དེ། རྐྱེན་ཙམ་ཡོད་པ་ལ་དགོངས་སོ། །གཟུགས་སོགས་ཀྱི་ཆོས་ཐམས་ཅད་སྐྱེ་བ་མེད་པར་མི་རྟོག་ཡེ་ཤེས་ཀྱིས་རབ་ཏུ་རྣམ་པར་འབྱེད་པའི་མཐུས་འཇིག་རྟེན་པའི་བསམ་གཏན་བཞི་དང་གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་བཞི་དང་སོགས་པས་འགོག་པ་ལ་སྙོམས་པར་འཇུག་ཀྱང་ས་དེ་དག་ཏུ་སྐྱེ་བའི་ཡན་ལག་ཡོངས་སུ་ཟད་པ་སྟེ་དེ་དག་གི་དབང་གིས་མི་སྐྱེ་བར་སེམས་ཅན་འདུལ་བ་དང་མཐུན་པའི་སྐྱེ་བ་འཛིན་ནུས་པའི་རྗེས་ཤེས་ནི། བསམ་གཏན་གྱི་འབྲས་བུ་ཡོངས་སུ་མི་འཛིན་ཏོ། །འགོག་པའི་བར་གྱི་སྙོམས་པར་འཇུག་པའི་འབྲས་བུ་ཡོངས་སུ་མི་འཛིན་ཏོ། །ཞེས་ཆོས་སོ་བདུན་དང་རྣམ་ཐར་གསུམ་ལ་འཇུག་ཀྱང་དེའི་འབྲས་བུ་ཉན་རང་གི་བྱང་ཆུབ་མངོན་དུ་མི་བྱེད་པ་ཡང་བཤད་དོ། །རྟོགས་དཀར། སྙོམས་འཇུག་དགུ་རྫོགས་བྱང་གི་རྒྱུ་ཡིན་པའི་ཕྱིར་ཡན་ལག་དང་དེ་ཟད་པ་དེ་ལ་མ་ཆགས་ པ་ལ་འཆད་པ་མདོ་འགྲེལ་གསུམ་དང་མི་མཐུན་ནོ། །ཉི་སྣང་ལས། ཡན་ལག་ཟད་པ་དང་ལྡན་པ་ཞེས་བྱ་བ་ནི་བསམ་གཏན་ནས་སྙོམས་པར་འཇུག་པ་གང་ལ་ཡན་ལག་གང་དག་ཡོད་པ་དེ་སྤོང་བ་ལྷུར་ལེན་པ་ཞེས་བྱ་བའི་ཐ་ཚིག་སྟེ། དཔེར་ན་བསམ་གཏན་དང་པོ་ལ་ཡན་ལག་ལྔ་སྟེ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལྟ་བུའོ། །ཡན་ལག་ཟད་པ་དང་ལྡན་པར་བརྗོད་པ་ནི་རྗེས་སུ་ཤེས་པ་གཟུགས་དང་གཟུགས་མེད་པའི་གཉེན་པོ་ཉིད་ཡིན་པར་ཤེས་པར་བྱ་བའི་ཕྱིར་ཡིན་ནོ་ཞེས་སྐད་ཅིག་མ་བཞི་བ་ལ་ཡན་ལག་ཟད་པ་དང་ལྡན་པར་བསྟན་པ་ནི་སྡུག་བ
Chinese
如今因不退转的加持，魔不能从发心上分离，因此通达无上菩提心坚固之法，即彼心坚固、心不动摇、心不被夺，且具足六度，则能无过失地进入菩萨道。大乘殊胜之法，通过修持发心和智慧等，使心从希求声闻、独觉乘中彻底转变，并且不离遍智作意之随忍，即大菩萨从声闻地或独觉地退还，此乃善现不退转之菩提萨埵。第三刹那，此法忍能对治先前所希求的见道所断，以及随忍之上界二者，因此当三界所断寂灭时，可能会生起耽著寂灭之心，故说可能会堕入声闻、独觉地。此乃就仅有因缘而说。以无分别智彻底分别色等一切法无生之威力，即使入于世间四禅和四无色定等，以及入于灭尽定，然彼等地之生支已完全穷尽，即不为彼等所支配，而能摄持与调伏众生相符之生之随识，即不执取禅定之果。不执取灭尽定之间的等至之果。如是虽入于三十七道品和三解脱门，然亦说不现证彼等声闻、独觉之菩提。证德。以九次第定圆满为菩提之因，故说不执著于支分及其穷尽，与经释三者不符。日藏云：所谓具足支分穷尽者，即从禅定至等至，凡有支分者，皆以舍弃为要，此乃同义词。譬如初禅有五支等。说具足支分穷尽，是为了知随知是色与无色之对治之故，故于第四刹那显示具足支分穷尽，乃是苦。
English
Now, due to the blessing of non-retrogression, demons cannot separate from the generation of Bodhicitta. Therefore, understanding the Dharma of unwavering supreme Bodhicitta, that is, when the mind is firm, unshakeable, and unseizable, and possesses the six perfections, one will enter the Bodhisattva path without fault. The special Dharma of the Great Vehicle, through the practice of generating Bodhicitta and wisdom, completely transforms the mind from desiring the Hearer and Solitary Realizer vehicles, and the subsequent forbearance that is inseparable from the intention of omniscience, that is, the great Bodhisattva who turns away from the Hearer's ground or the Solitary Buddha's ground, is the Bodhisattva of non-retrogression, O Subhuti. In the third moment, this Dharma-kshanti counteracts the previously desired afflictions to be abandoned on the path of seeing and the higher realms of subsequent forbearance. Therefore, when the afflictions to be abandoned of the three realms are pacified, the mind may arise that is attached to peace, so it is said that one may fall into the ground of Hearers and Solitary Realizers. This is said only in terms of conditions. By the power of the non-conceptual wisdom that thoroughly distinguishes that all phenomena such as form are without arising, even if one enters the four worldly dhyanas and the four formless attainments, etc., and enters cessation, the limbs of arising in those grounds are completely exhausted, that is, one is not controlled by them, but can hold the subsequent consciousness of arising that is in accordance with taming sentient beings, that is, one does not grasp the fruit of dhyana. One does not grasp the fruit of the attainment between cessations. Thus, although one enters the thirty-seven dharmas of enlightenment and the three doors of liberation, it is also said that one does not manifest the Bodhi of Hearers and Solitary Realizers. Realization of virtue. Since the complete nine successive attainments are the cause of Bodhi, it is said that not being attached to the limbs and their exhaustion is inconsistent with the three sutras and commentaries. From Sun Ray: "The so-called having exhausted limbs means that from dhyana to attainment, whatever limbs there are, taking abandonment as essential is a synonym. For example, the first dhyana has five limbs, etc. Saying that one has exhausted limbs is to know that subsequent knowledge is the antidote to form and formlessness, so showing having exhausted limbs in the fourth moment is suffering."