Chinese
蕴。中间三个是不确定的有情之蕴。后面三个是真实确定的有情之蕴。如是说。其中除了最后一个之外，其余的相续中，有以三种自性所摄的界，对于证悟和现证它的障碍，有四种遮障，即：贪求有，对于佛法忿怒，以及加入外道等非方便道，执著于我；加入方便道的声闻，畏惧轮回的痛苦；对于证悟自然生起的独觉，不顾有情的事情。最后一个和两者都不贪求，是具有对治的所依。第二，清净对治，有本体和它的果。第一，那些遮障的清净之因，对治之法，就是四种。哪四种呢？对于佛法忿怒等的对治，是对大乘佛法特别地信奉，以及证悟无我等的智慧，以及虚空藏等的等持，以及大悲心。第二，修习四种对治，暂时的果报是，那些菩萨会变成胜者佛陀之后出生的儿子，圣者。比如，转轮王的儿子，是父亲的种子，以及持有种子的母亲，以及不让种子衰减并使其增长的母亲的子宫，以及出生后养育的母亲所生一样，这里也是，对于殊胜大乘佛法的信奉的种子，以及证悟一切法由二我空性的智慧，是产生一切佛法的母亲，以及安住在虚空藏等的等持的禅定的安乐的母亲的子宫中，以及由大悲心的母亲所生养的。第二，果和业的意义有二：共同地宣说，分别地解说。第一，其中有二，果是如来法身所具有的功德的四种波罗蜜多，是那些遮障被对治所清净的界的离系果。四种是什么呢？清净和，我和，安乐和，常恒性。第二，业是对轮回的痛苦生起厌离心和
English
Skandha. The three intermediate ones are the skandhas of uncertain sentient beings. The latter three are the skandhas of sentient beings who are truly certain. Thus it is said. Among these, except for the last, in the continuums of the others, there are four kinds of obstacles that hinder the realization and manifestation of the realm encompassed by the three natures, namely: great desire for existence, anger towards the Dharma, and engaging in non-expedient paths such as joining the Tirthikas, clinging to self; the Shravakas who engage in the expedient path, fearing the suffering of samsara; and the Pratyekabuddhas who arise with spontaneous realization, not caring for the welfare of sentient beings. The last one and not desiring either, is the basis endowed with antidotes. Second, purifying antidotes, there are the substance and its result. First, the cause of purification by those obscurations, the antidotal Dharma, is fourfold. What are the four? The antidotes to anger towards the Dharma and so on, are especially devotion to the Mahayana Dharma, and the wisdom that realizes selflessness and so on, and the Samadhi such as the Akashagarbha and so on, and great compassion. Second, by meditating on the four antidotes, the temporary result is that those Bodhisattvas become the sons born after the Victorious Buddha, noble beings. For example, just as the son of a Chakravartin king is born from the father's seed, and the mother who holds the seed, and the mother's womb that does not diminish the seed but makes it grow, and the mother who nurtures after birth, so here too, the seed of devotion to the supreme Mahayana Dharma, and the wisdom that realizes that all dharmas are empty of the two selves, is the mother who generates all the Buddha's Dharmas, and abiding in the womb of the mother of the bliss of Samadhi of the Akashagarbha and so on, and the one who is born and nurtured by the mother of great compassion. Second, the meaning of the result and action are two: to teach in common, to explain separately. First, among the two, the result is that the four Paramitas of the qualities possessed by the Dharmakaya of the Tathagata are the results of the separation of the realm that has been cleared of those obscurations by the antidotes. What are the four? Purity, self, bliss, and permanence. Second, the action is to arise with disillusionment towards the suffering of samsara and
Chinese
是具有寻求获得寂灭果位的意愿和祈愿的行为者。这是以上的内容。第二，分别解说分为二：果和作用。第一，有三：因上成就果之理，果的自性之确认，因之主体的作用。第一，如果简略地显示，信解等以上所说的这些的果，就是从法身上远离不净等四种颠倒，通过了悟对治清净等而彻底区分的功德的四种波罗蜜多。其中，所断之颠倒有二，从世俗谛法上颠倒，就是普通众生执著蕴等，认为有为法无常是常，感受痛苦是乐，法无我是我，身体不净是净。在《宝鬘经》中说：世尊，众生对于被执取的近取五蕴是颠倒的，他们认为无常是常，痛苦是乐，无我是我，不净是净。从这些颠倒中解脱的对治是声闻和独觉的四念住，即了悟心是常，感受是痛苦，一切法无我，身体是不净。这些也是对于法身的功德波罗蜜多四种的颠倒。该经中又说：世尊，声闻和独觉的一切空性所未曾见，一切智智的对境如来法身是颠倒的。这些的对治就是了悟法身是常等，该经中说：世尊，认为常，认为乐，认为我，认为净的这些众生，他们是如来心中所生的儿子。世尊，这些众生不是颠倒的，世尊，这些众生是如实见的。这是什么
English
are those who have the intention and aspiration to seek to attain the state of Nirvana. That is the above. Second, the separate explanation is divided into two: the result and the function. First, there are three: the way the result is achieved on the cause, the identification of the nature of the result, and the function of the main cause. First, if we briefly show the results of these things mentioned above, such as faith and understanding, it is the four perfections of virtue that are completely separated by realizing the antidote of purity, etc., which is the reversal of the four types of perversions such as impurity in the Dharmakaya. Among them, there are two types of perversions to be abandoned. The perversion from the conventional truth is that ordinary beings cling to the aggregates, etc., and regard impermanence as permanence, feeling suffering as happiness, non-self as self, and the impure body as pure. In the Garland of Jewels Sutra, it says: "World Honored One, sentient beings are perverted in the five aggregates of clinging, they perceive impermanence as permanence, perceive suffering as happiness, perceive non-self as self, and perceive impurity as purity." The antidote to liberation from these perversions is the four mindfulnesses of the Shravakas and Pratyekabuddhas, that is, realizing that the mind is permanent, feeling is suffering, all dharmas are non-self, and the body is impure. These are also perversions of the four perfections of the Dharmakaya's virtues. The same sutra also says: "World Honored One, the Tathagata Dharmakaya, which is the object of the omniscient wisdom that has never been seen by all the emptiness of the Shravakas and Pratyekabuddhas, is perverted." The antidote to these is to realize that the Dharmakaya is permanent, etc. The same sutra says: "World Honored One, those sentient beings who think of permanence, think of happiness, think of self, and think of purity, they are the sons born from the heart of the Tathagata. World Honored One, these sentient beings are not perverted, World Honored One, these sentient beings are seeing reality. What is this
Chinese
再者说，世尊，如来法身是常之彼岸、乐之彼岸、我之彼岸、净之彼岸。那么，以何因得何果呢？断除对大乘佛法憎恨的贪欲者对不净轮回的显着欢喜，菩萨们修习对大乘佛法的信奉，因此获得清净之彼岸的果；作为外道我见的对治，修习证悟无我的智慧，因此获得我之彼岸；作为声闻对轮回痛苦恐惧的对治，修习虚空藏等三摩地，因此获得安乐殊胜之彼岸；作为独觉不顾及众生利益的对治，修习大悲心，因此获得常之彼岸。如果声闻阿罗汉和获得自在的菩萨们现证了果之四彼岸吗？没有现证，因为对于他们来说，有现证四果的障碍，即无明习气的地、无漏业、意生身，以及不可思议的完全转变的死殁。彼经中说：世尊，譬如以取受之缘，从有漏业之因产生三有，同样，世尊，以无明习气之地为缘，从无漏业之因产生阿罗汉、独觉和获得自在的菩萨们的三种意生身。世尊，无明习气是这三个地中产生这三种意生身，以及无漏业得以显着成就的缘。如是说。其中，无明习气之地是对法之我的愚昧无明。无漏业是依靠那无明习气之地，而普遍行持名相戏论，发起所有微细的无漏善业，如所说八种无漏业等。意之自性
English
Furthermore, the Bhagavan, the Dharmakaya of the Tathagata is the other shore of permanence, the other shore of bliss, the other shore of self, the other shore of purity. Then, by what cause is what result obtained? By reversing the manifest delight in the impure cycle of those who are greedy and hate the Dharma of the Great Vehicle, and by bodhisattvas cultivating devotion to the Dharma of the Great Vehicle, the result of the other shore of purity is obtained. As an antidote to the heretical view of self, by cultivating the wisdom that realizes selflessness, the other shore of self is obtained. As an antidote to the fear of the suffering of the cycle of the Hearers, by cultivating samadhi such as the Treasury of Space, the other shore of supreme bliss is obtained. As an antidote to the Solitary Buddhas' disregard for the benefit of sentient beings, by cultivating great compassion, the other shore of permanence is obtained. If the Hearer Arhats and the Bodhisattvas who have attained power have directly realized the four other shores of the result, have they? They have not, because for them there are obstacles to realizing the four results, namely, the ground of ignorance and habitual tendencies, uncontaminated karma, the mind-made body, and the inconceivable complete transformation of death and transmigration. From that very text: "Bhagavan, just as the three existences arise from the cause of contaminated karma due to the condition of grasping, similarly, Bhagavan, due to the condition of the ground of ignorance and habitual tendencies, the three mind-made bodies of Arhats, Solitary Buddhas, and Bodhisattvas who have attained power arise from the cause of uncontaminated karma. Bhagavan, ignorance and habitual tendencies are the condition for these three mind-made bodies to arise in these three grounds, and for uncontaminated karma to be manifestly accomplished." Thus it was said. Among these, the ground of ignorance and habitual tendencies is the ignorance of being deluded about the self of phenomena. Uncontaminated karma is the uncontaminated virtue that arises from relying on that ground of ignorance and habitual tendencies, and universally engaging in the proliferation of signs, activating all subtle [actions], such as the eight uncontaminated karmas that have been explained. The nature of mind
Chinese
那些身体是由它们所产生的无漏之果的普基自身显现为身体，或者在意识的境界面前显现为身体，但在根识的面前，不是显现有障碍的身体，因此应知是意所生的身体。不可思议的完全转变的死亡是由于没有被有漏的业所抛弃，所以从有漏的生死中解脱，也是由于无漏的业所造作，因为没有获得常恒的彼岸，所以是随心所欲地舍弃一个身体而取另一个身体。如果安住在清净地的菩萨们，对法之自性愚昧的无明以及由此激发的执着相是不合理的，因为有不分别的智慧相续不断。如果有人说，因此无漏的业和意所生的身体等也是不合理的。这种过失是没有的，一般来说，十地有十种应断的非烦恼性的无明。如《中边论》所说：法界的无明，非烦恼性的十种障碍，十地的不顺品，它们的对治即是地。从这些来看，从二地等九地有上中下九种修断，虽然没有前六种，但有后几种，因为有被修断小三种所摄的所知障的分别念。如同烦恼贪等之所依是对于人我的愚昧无明一样，作为所知障执着相之所依，也必须有对于法我的愚昧无明是周遍的。征相如《解深密经》所说：对于细微隐秘随行，以及对于广大的神通作障碍的普遍愚昧等，以及它的种子在第十地断除。那也是在等持不分别智慧的范围中没有，但在后得的范围中有。因此在成佛的时候没有执着相，因为有后得的缘故。第二，确定果的自性，圆满正等觉佛陀的法身是清净的殊胜的彼岸，因为总的体性是自性清净的遮障，以及特殊的体性是
English
Those bodies appear as the very basis of the uncontaminated fruits produced by them, or they appear as bodies in the realm of consciousness, but in the presence of root consciousness, they do not appear as bodies with obstacles, therefore, it should be known as the mind-made body. The inconceivable complete transformation of death is because it is not thrown away by contaminated karma, so it is liberated from contaminated birth and death, and it is also created by uncontaminated karma, because it has not attained the other shore of permanence, so it is intentionally abandoning one body and taking another. If it is unreasonable for the bodhisattvas who abide in the pure lands to have ignorance that is deluded about the self of phenomena and the clinging to characteristics aroused by it, because there is a continuous stream of non-conceptual wisdom. If someone says that therefore uncontaminated karma and the mind-made body, etc., are also unreasonable. This fault does not exist, because in general, the ten grounds have ten kinds of non-afflictive ignorance to be abandoned. As the Madhyāntavibhāga says: Ignorance of the realm of phenomena, ten non-afflictive obscurations, the unfavorable aspects of the ten grounds, their antidotes are the grounds. From these, from the second ground and so on, the nine grounds have nine major, medium, and minor types of cultivation to be abandoned, although the first six are not present, the latter ones are present, because there are the conceptualizations of the cognitive obscurations included in the three minor types of cultivation to be abandoned. Just as the basis of afflictions such as attachment is the ignorance that is deluded about the self of the person, as the basis for the clinging to characteristics of the cognitive obscurations, there must also be ignorance that is deluded about the self of phenomena, which is pervasive. The sign is as stated in the Saṃdhinirmocana Sūtra: Following subtle secrets, and universal ignorance that obstructs great supernormal knowledge, etc., and its seeds are abandoned on the tenth ground. That is also not in the realm of meditative non-conceptual wisdom, but it is in the realm of subsequent attainment. Therefore, at the time of attaining Buddhahood, there is no clinging to characteristics, because there is subsequent attainment. Second, determining the nature of the result, the Dharmakāya of the perfectly complete Buddha is the pure and supreme other shore, because the general characteristic is the obscuration that is naturally pure, and the special characteristic is