Chinese
不杂染等。第二，果为超越痛苦，因是超越集谛。首先，从根拔除有之种子的所有痛苦都已舍弃，因此，简而言之，说从诸痛苦中彻底解脱。详细解释为，从痛苦之基蕴、界、处解脱的方式是，从蕴中完全解脱，因此说从作为近取之蕴的五蕴生灭之法中彻底解脱。界是指各自持有其种姓之种子之义，如来已远离生灭之戏论，因此不与诸界相应。诸处被禁锢，外部六处为所缘之缘，内部六处为增上缘，识向外境散布和扩展称为处。如来以戏论寂灭之自性，诸处不动摇，因此称为禁锢。未禁锢诸处之有情，眼见美色则以快乐之相执着，见不美之色则以痛苦之相嗔恨，对不好不坏之色则以舍受之觉而生无明等等。总之，虽然显现为蕴、界、处之相，但由于是超越蕴、界、处之智慧一切种之身，因此蕴等平凡之自性是永远不会有的。第二，舍弃因集谛有四个词。一般而言，烦恼之名有结、烧恼、河流、结合、渴爱等多种说法。此处，前两个从作用方面，后两个从本体方面进行阐述。一般而言，所有烦恼都可以用结这个词来表达，但此处将导致轮回之因的主要因素渴爱单独分开，称之为结。以三界束缚轮回之作用的，如同坚固之结，以无我之智慧宝剑斩断，因此是从渴爱中解脱。完全烧恼，即带来痛苦之烦恼，如见解和无明等，如同不由自主地被带走的强大河流，也已舍弃，因此是从完全烧恼中解脱，超越河流。
English
Without mixture, etc. Second, the result is transcendence of suffering, and the cause is transcendence of the origin of suffering. First, since all sufferings from uprooting the seeds of existence have been abandoned, it is briefly stated that one is completely liberated from all sufferings. The detailed explanation is that the way to be liberated from the basis of suffering, the aggregates, elements, and sources, is to be completely liberated from the aggregates. Therefore, it is said that one is completely liberated from the five aggregates of clinging, which are subject to arising and ceasing. The elements refer to the meaning of holding the seeds of their respective lineages. The Thus-Gone One is free from the proliferation of arising and ceasing, and therefore is not associated with the elements. The sources are restrained. The six external sources are the objective conditions, and the six internal sources are the dominant conditions. The spreading and expansion of consciousness towards objects is called sources. The Thus-Gone One, with the nature of the quiescence of proliferation, the sources do not move or waver, therefore it is called restrained. Beings who have not restrained the sources, when the eye sees a beautiful form, they cling to it with a sense of pleasure; when they see an ugly form, they hate it with a sense of suffering; and towards the intermediate form, they are deluded by a feeling of equanimity, and so on. In short, although it appears in the form of aggregates, elements, and sources, since it is the all-knowing body of wisdom that transcends the aggregates, elements, and sources, the ordinary nature of the aggregates, etc., will never exist. Second, there are four terms for abandoning the origin of suffering. Generally, the names for afflictions are knots, burning afflictions, rivers, bonds, craving, etc., which are mentioned in various ways. Here, the first two are explained in terms of function, and the last two in terms of essence. Generally, the term knot can be applied to all afflictions, but here, craving, the main cause of entering into cyclic existence, is separated out and called a knot. The function of binding beings in the three realms to cyclic existence is like a tight knot, which is cut with the sword of wisdom of selflessness, and therefore one is liberated from craving. Completely burning afflictions, that is, afflictions that cause suffering, such as views and ignorance, etc., are like a powerful river that carries one away involuntarily, and have also been abandoned, therefore one is liberated from completely burning afflictions, having crossed the river.
Chinese
如是说。 这样，就像被贪欲束缚一样，被烦恼的洪流席卷而完全煎熬，从因果四链中解脱出来，如是说。 第二，关于证悟，有自性、功德、作用三者。 其中，第一者有广大和甚深两种。 第一，就像将无漏的法蕴分为二十一个部分一样，对于智慧的相貌没有遗漏任何一个，称为智慧圆满。 第二，过去、现在、未来三世诸佛的意趣不二，不是各自不同的，无有差别的法界和智慧无二无别，安住于平等性自生智慧中，即是安住于过去、未来和现在诸佛薄伽梵的智慧中，如是说。 该智慧的功德是，证悟轮回与寂灭平等，大悲心和自性无有分离，因此不住于寂灭一边的边际，所以称为不住涅槃。因此，对于涅槃不住着，如是说。 这样不住于寂灭一边的法界，而是恒常安住于被方时所摄的一切世间界中，即使成为利益安乐之因，自己的自性也丝毫不会从三时平等性法界或真实之边际动摇，所以称为安住于真实之边际，如是说。 作用是，这样不住于轮回与寂灭之边的轮回与寂灭平等性的智慧，即是真实义的佛薄伽梵的智慧之身或金刚身。将此分解为可逆转的二身或三身和四身等，在世间和出世间的一切坛城中，作为利益安乐无尽之因，无有毁坏地安住，是常恒、周遍和任运成就的如来之相，安住在从凡夫到常尽的大菩萨等一切有情所见之处，如是说。 这五个词语也象征着法界性智、大圆镜智、平等性智、妙观察智、成所作智这五种智慧。 第三，总结。 如上所说，这些是诸佛薄伽梵身大的功德，称为……
English
Thus it is said. In this way, just as being bound by craving, and being completely tormented by being swept away by the flood of afflictions, one is liberated from the four chains of cause and effect, thus it is said. Second, regarding realization, there are three aspects: essence, qualities, and function. Among these, the first has two aspects: vastness and profundity. First, just as the collection of uncontaminated dharmas is divided into twenty-one sections, without lacking a single aspect of wisdom, it is called the complete perfection of wisdom. Second, the intention of all Buddhas who have gone to the three times is non-dual, not separate, and the indivisible sphere and wisdom are inseparable, abiding in the self-born wisdom of equality, which is abiding in the wisdom of the Buddhas, the Bhagavat, of the past, future, and present, thus it is said. The qualities of that wisdom are that it realizes samsara and nirvana as equal, and because great compassion and essence are inseparable, it does not abide in the extreme of one side of peace, therefore it is called non-abiding nirvana. Therefore, it is said that one does not abide in nirvana. In this way, not abiding in one side of the sphere of peace, but constantly abiding in all realms of the world encompassed by directions and time, even though it becomes the cause of benefit and happiness, one's own essence does not waver even slightly from the equality of the three times, the sphere of dharma, or the ultimate reality, therefore it is called abiding in the ultimate reality, thus it is said. The function is that, in this way, the wisdom of equality of samsara and nirvana, which does not abide in the extremes of samsara and nirvana, is the wisdom body or vajra body of the Buddha, the Bhagavat, of definitive meaning. Dividing this into reversible two bodies or three bodies and four bodies, etc., in all mandalas of the world and beyond the world, it abides without destruction as the cause of inexhaustible benefit and happiness, which is the nature of the Tathagata, which is constant, pervasive, and spontaneously accomplished, abiding in the state of seeing all sentient beings from ordinary beings to the great Bodhisattvas of the ultimate lineage, thus it is said. These five words also represent the five wisdoms of the Dharmadhatu wisdom, the mirror-like wisdom, the equality wisdom, the discriminating wisdom, and the accomplishing wisdom. Third, the conclusion. As mentioned above, these are called the qualities of the great body of the Buddhas, the Bhagavat...
English
Therefore, "body" and "physical body" also include meanings such as assembly. In this case, it refers to the Buddha himself, not just the body that is divided by the three secrets. "Truly" refers to suchness that is free from slander and distortion. Such a Buddha, possessing an inconceivable wisdom body, if measured by conventional nominal valid cognition, is the indestructible vajra nature, eternally stable and unchanging in all directions and times, and is a spontaneously accomplished, inexhaustible treasure of benefit and bliss. If measured by ultimate valid cognition, it transcends all elaborations such as permanence and impermanence. Truly, because it transcends elaboration, the secret of the Tathagata, which is eternally pervasive, spontaneously accomplished, and inconceivable, is established by the reasoning of the power of things. Otherwise, it would be impossible. Therefore, wanting to believe in the immeasurable qualities of the Tathagata through the path of the reasoning of the power of things, as stated in the root text of the Madhyamaka teachings of the glorious Nāgārjuna, if it is ascertained that all these knowable things are without inherent existence, then infinite time and infinite space are also not established by their own nature, so there is not even a little that cannot be contained within the scope of dust particles and instants. All appearances of time and space manifest as timeless equality, and knowing that to be the great, inseparable from all Buddhas, the wisdom body liberated from the four extremes, thereby taking refuge in the refuge of definitive meaning, and solely through its blessing, from self-appearance, the qualities of the enlightened activities of the three bodies of the Buddha will never be interrupted, and only then will unwavering faith be obtained, so it must be ascertained in this way. As stated in the Root Verses on the Middle Way: "Those who elaborate on the Buddha who is beyond elaboration, and on the inexhaustible, through elaboration, become weary, those ones do not see the Tathagata. What is the nature of the Tathagata? It is the nature of this world." If understood in such a way, it is recollecting the Dharmakaya of the Tathagata, which is the king of all recollections. Having thus brought the Buddha to mind, merely making one supplication, merely prostrating once, merely offering one flower, merely reciting the name once with a distracted mind, merely a Buddha image drawn on a wall in confusion.
Chinese
甚至在见到土地之前，善根也不会被浪费，因为目标是佛陀本身，凭借三时平等性的圆满智慧，确定无疑且不可逾越。就像被锋利的引诱明咒、蛇的七步和铁钩抓住的鱼，无需依靠自身力量挣扎，便不由自主地被牵引一样。这些并非如玛伊拉杜的言辞一般，而是对于因果法则不虚妄之处，以理智确立信念的人们，会生起远离疑惑黑暗的坚定知识。因此，应昼夜随时忆念利益无量的如来。听到如来名号的文字，对此产生极大的信心非常难得，因为佛的名号是无量福德、无尽功德之源，是法性、缘起、愿力和三摩地以及不可思议之善的力量。佛名之造作存在于世间，便显现为利益安乐之基础。犹如在此生中，如意宝、如意树、贤瓶、甘露饮料等都难以获得，更何况是佛名。宝珠等无法照亮解脱之道，而如来的名号则必定引导我们走向菩提。因此，凭借如来不可思议的秘密加持，显现的名号也能带来圆满的安乐，这也是事物本性的缘起力量不可思议且永不虚妄。如果仔细观察，宝珠等无情物是众多微尘的集合，而成就的明咒也仅仅是语言声音刹那间的组合，实际上并没有真实的存在。然而，它们却能毫无疑问地给予供养者圆满的荣耀。同样，凭借自性空性的力量，如果相信事物力量的缘起不虚妄，那么所有的修行都将具有意义。经中也说：每日施予众生，如恒河沙数劫，天人的饮食衣服，不如给予一位居士一口食物，其福德更是无数。
English
Even before seeing the land, the roots of virtue will not be wasted, because the goal is the Buddha himself, and by virtue of the perfect wisdom of the equality of the three times, it is certain and insurmountable. Just as fish caught by sharp attracting mantras, the seven steps of a snake, and an iron hook do not need to struggle with their own strength, but are involuntarily drawn in. These are not like the words of Māyādu, but for those who establish faith through reason in the infallibility of the law of cause and effect, definite knowledge free from the darkness of doubt arises. Therefore, one should remember the immeasurably beneficial Tathāgata day and night, whenever possible. Hearing the letters of the Tathāgata's name and having great faith in it is very rare, because the Buddha's name is the source of immeasurable merit and inexhaustible virtue, the power of Dharma nature, dependent origination, aspiration, samādhi, and inconceivable goodness. The creation of the Buddha's name exists in the world, and it appears as the basis of benefit and happiness. Just as in this life, wish-fulfilling jewels, wish-fulfilling trees, virtuous vases, and nectar drinks are difficult to obtain, what need is there to mention the Buddha's name? Jewels and the like cannot illuminate the path to liberation, but the name of the Tathāgata will surely lead us to enlightenment. Therefore, by the inconceivable secret blessing of the Tathāgata, the manifested name also bestows perfect happiness, and this is also the inconceivable and never-failing power of dependent origination of the nature of things. If examined carefully, inanimate objects such as jewels are collections of many particles, and even accomplished mantras are merely combinations of momentary sounds of speech, and in reality, there is no true existence. However, they undoubtedly give perfect glory to the devotee. Similarly, by the power of emptiness of inherent existence, if one believes in the infallibility of dependent origination of the power of things, then all practices will be meaningful. The sutra also says: Giving to sentient beings every day, for as many kalpas as there are grains of sand in the Ganges, the food and clothing of the gods, is not as meritorious as giving a single mouthful of food to a layperson; the merit is countless.