Chinese
是这样的，圣菩萨们因为从根本上断绝了所有因有漏轮回的痛苦，即无自主的死亡、疾病和衰老之苦，所以是清净的，因为没有因有漏业力而无自主的出生。那又是什么原因呢？因为他们没有以不如理作意为先导的业和烦恼。它们的遍及之处是：因为以不如理作意为先导的业和烦恼的力量，而取有漏的生，并且在那上面产生死亡等等。第二种情况是：圣菩萨们因为以智慧如实地现见了界，所以自己虽然超越了有漏生等等的衰损，但因为对不如实证悟界的众生具有无量的大悲心，所以有意识地连接于有，并且普遍地示现出生、死亡、衰老和疾病，这是为了成熟众生。《胜母经》中说：勇士的行持，以般若波罗蜜多，并非完全从三界超越解脱，烦恼虽然灭尽，却示现出生，没有衰老、疾病和死亡，却示现死亡和转生。如此等等。其中，成就出生的因是无漏业，如《慧海请问经》中说：他们的轮回之因，与善根相应的烦恼是什么呢？即：不厌倦地寻求福德资粮，完全执持有意地生于有，追求与佛相遇，为了完全成熟众生而不疲倦，精勤于受持正法，努力于众生的一切事业，不离对法的贪著之心，不舍弃波罗蜜多的串习等等。慧海，以何者菩萨虽然串习，却不被罪过的过失所染污，与善根相应的烦恼就是这些，如是说。依靠无明习气的地，那些无漏的业。
English
It is like this: the noble Bodhisattvas are pure because they have fundamentally abandoned all the sufferings of conditioned samsara, namely the suffering of involuntary death, sickness, and aging, because there is no involuntary birth due to the power of conditioned karma. And what is the reason for that? Because they do not have karma and afflictions preceded by improper attention. Their pervasiveness is: because of the power of karma and afflictions preceded by improper attention, they take conditioned birth, and on that, death and so on arise. The second case is: because the noble Bodhisattvas directly see the realm as it is with wisdom, although they themselves have transcended the decline of conditioned birth and so on, they consciously connect to existence because they have immeasurable great compassion for sentient beings who have not realized the realm as it is, and they universally show birth, death, aging, and sickness, in order to ripen sentient beings. In the Mother of the Buddhas Sutra, it says: The conduct of the brave, with the Perfection of Wisdom, is not completely liberated from transcending the three realms. Although afflictions are exhausted, they show birth. Although there is no aging, sickness, and death, they show death and transference. And so on. Among them, the cause of accomplishing birth is unconditioned karma, as it says in the Sutra Requested by Ocean of Intelligence: What are the afflictions that are the cause of their samsara, corresponding to the roots of virtue? Namely: not being satisfied with seeking the accumulation of merit, completely holding onto intentionally being born into existence, pursuing meeting with the Buddhas, not being tired of completely ripening sentient beings, being diligent in upholding the sacred Dharma, striving in whatever activities there are for sentient beings, not being separated from the thought of attachment to the Dharma, not abandoning the practice of the Paramitas, and so on. Ocean of Intelligence, by what does a Bodhisattva practice, yet is not stained by the faults of wrongdoing? The afflictions corresponding to the roots of virtue are these, as it is said. Relying on the ground of the habitual tendencies of ignorance, those unconditioned karmas.
Chinese
因为它使三界相合。类似于烦恼的只是假立的，不是真正的烦恼。如彼经所说：慧海啊！以如此这般的自性，那些烦恼使菩萨完全结合于三界，而三界也是从烦恼中产生的。因此，菩萨以善巧方便和增长善根的力量，有意识地完全结合于三界。因此，称之为与善根相应的烦恼。只要是结合于三界，心就不是真正的烦恼。如此说。轮回的生存在这里是指在无漏的界中，三界的影像，是意的自性之身，它不是由有漏的业所生，所以是寂灭，但因为是由无漏的业所造作，所以也是轮回，称为清净与不清净相混合的状态。如释论所说：轮回是指在此无漏的界中，认为是三界影像，意的自性之身。它是由于无漏的善根所显现造作，所以是轮回。由于不是由有漏的业和烦恼所显现造作，所以也是寂灭。经中说：世尊，因此有有为和无为的轮回，也有有为和无为的寂灭。其中，以智慧的力量从有中解脱，但以慈悲的力量而受生于轮回，虽然在一切地都有，但主要安立在第六地。如释论所说：这也是由于无始的智慧修习到彼岸，以及修习大悲，趋向于无漏的现观，并且为了完全救护一切有情界而不示现为有情，所以主要安立在菩萨的现观上。如庄严经论所说：依靠智慧到彼岸，轮回和寂灭，因此二者在此显现。
English
Because it connects the three realms. What resembles afflictions is merely nominally established, not actual afflictions. As stated in that very text: O Ocean of Wisdom! With such a nature, those afflictions completely bind the Bodhisattva to the three realms, and the three realms also arise from afflictions. Therefore, Bodhisattvas, through skillful means and the power of increasing virtuous roots, consciously connect themselves to the three realms. Hence, they are called afflictions that are in accordance with virtuous roots. As long as they are connected to the three realms, the mind is not truly afflicted. So it is said. The existence of samsara here refers to the image of the three realms in the realm of non-outflow, the body of the nature of mind. It is not produced by contaminated karma, so it is nirvana, but because it is compounded by uncontaminated karma, it is also samsara, called a state of mixed purity and impurity. As the commentary says: Samsara here is considered to be the image of the three realms in the realm of non-outflow, the three bodies of the nature of mind. It is samsara because it is manifestly compounded by uncontaminated virtuous roots, and it is also nirvana because it is not manifestly compounded by contaminated karma and afflictions. As the sutra says: Bhagavan, therefore there is conditioned and unconditioned samsara, and there is also conditioned and unconditioned nirvana. Among them, liberation from existence through the power of wisdom, but taking birth in samsara through the power of compassion, although present in all grounds, is primarily established on the sixth ground. As the commentary says: This is also because, having cultivated the perfection of wisdom from beginningless time and cultivated great compassion, one turns towards the manifestation of uncontaminated direct perception, and because one does not manifest as a sentient being in order to fully protect all realms of sentient beings, it is primarily established on the manifestation of the Bodhisattva. As the Ornament of Sutras says: Relying on the perfection of wisdom, samsara and nirvana, therefore both appear here.
Chinese
名为“现证地”。如是。于此地，以知晓缘起顺生之理，虽摄取思择而生于有，然以知晓逆转之理，不为一切烦恼所染。如彼云：若由特意思择而生，则随护一切烦恼。如是。三者，于彼等所行之行相有四：即发胜义之初菩提心，入于无染之行，于一切品类皆不退转，以及一生所系之王子的行持。初者有二：即圣者之行持稀有，以及彼示现为大悲之作用。初者：初地之胜者之子之行持为何，即是奇妙且稀有之行持。若问行持为何，即是经由生等，或证悟无变之界之法性，自身虽已从生死中解脱，然为调伏对自他对愚昧无知所蒙蔽之有情，于有情前示现生与死等，从而成熟有情。二者：彼菩萨获得圣者之行境，从生死中解脱之果位，然由大悲之故，于住于生死之凡夫有情前，示现具有生等之行境，因此，成为众生之亲友之菩萨众，其利益他众之方便及其动机大悲乃为最胜。如《庄严经论》云：大悲与忍辱，以及勇猛与发愿，生等令有情成熟。初为根本，终具殊胜果，此乃大悲之树。如是宣说。二者，入于无染之行之行持：即安住于二地至七地间之菩萨，以智慧之力，自身虽已超越一切世间之行，然由大悲之故，不舍离世间，亦不现证涅槃。然以大悲为所化之世间之故，于世间中摄取生等之相而行持，然以智慧而不为世间之过患所染，
English
It is called "The Land of Manifest Realization." Thus it is. In this stage, although one takes birth in existence intentionally by knowing the way of dependent origination, one will not be stained by all afflictions by knowing the way of reversal. As it says: If one is born by deliberately thinking, then one will follow all afflictions. Thus it is. Third, there are four ways to practice those: generating the first mind of ultimate meaning, entering into uncontaminated practice, never turning back in all aspects, and the practice of the prince who is bound by one life. The first has two aspects: the wonderful practice of the noble ones, and it is shown as the action of compassion. The first is: What is the practice of the son of the victor of the first stage, that is, the wonderful and amazing practice, what kind of practice is it? By birth and so on? Or after directly realizing this unchanging nature of the realm, although oneself is liberated from birth and death, one makes sentient beings mature by seeing them as birth, death, etc. by sentient beings whose eyes are blinded by ignorance who are confused about self and others. The second is: That Bodhisattva who has attained the state of liberation from the realm of the noble ones, birth and death, shows the realm of practice such as birth to the minds of childish sentient beings who dwell in birth and death because of compassion, and therefore, the Bodhisattvas who have become friends of beings, the means of benefiting others and their motivation, great compassion, are the most supreme. As the Ornament says: Compassion, patience, courage, and aspiration, birth, etc. make sentient beings mature. The first is the root, the last has the supreme fruit, this is the tree of great compassion. As it is said. Second, the practice of entering into uncontaminated practice: that is, the Bodhisattva who dwells between the second and seventh stages, although one has transcended all the practices of the world by the power of wisdom, one does not move from the world because of compassion, and does not manifest Nirvana. However, for the sake of the world to be tamed by compassion, one takes the form of birth etc. in the world and practices, but one is not contaminated by the faults of the world by wisdom,
Chinese
行持菩萨之行。这譬如莲花虽然生于水中，却不被水沾染，同样，这位菩萨为了利益他人而生于世间，却不被世间的法则所沾染。第三，任何情况下都不退转的行持是：获得八地菩萨之后，在后得位以慈悲心成办为利他而摄集四事，时时无需费力自然而然地成就，如同干燥的木柴变成火焰，并被火炬点燃一般。《现观庄严论》中说：‘多数无意义，有意义和，一切皆有义，应知。’因为说了一切利他之行都有意义。对于如实证悟的智慧所显现的，相状寂灭的禅定，也时时入定并安住。对于此，七地及以下是无相的入定，以及后得位以费力的方式利益他人，因此在一个相续中无法同时入定，而是轮流进行，在那之前，时时安住于法性也很困难。《胜母经》中说：‘没有圆满发愿，没有成熟众生，没有清净佛土之前，他们不会现证真如。’八地及以上，由于无分别智和后得位利益他人的事业都能自然成就，因此可以同时入定。《现观庄严论》中说：‘无相自然成，佛土亦清净。’因此，六地及以下的取相之想和七地的无相之想，以二想不动摇，称为不动地。该论中说：‘以二想故不动摇，故说不动定无疑。’然而，心的体性并非一体产生，因为在无分别智的体性中没有执着相状，而在后得位的轮转中有执着相状。第四，一生补处菩萨的行持是
English
One practices the conduct of a Bodhisattva. This is exemplified by how a lotus, though born in water, is not stained by water; similarly, this Bodhisattva, though born in the world for the sake of others, is not stained by the laws of the world. Third, the conduct of non-retrogression in all aspects is: After a Bodhisattva who has attained the eighth ground, in the post-attainment state, with compassion, to accomplish the four objects of gathering for the sake of benefiting others, always without effort, spontaneously blazing forth, just as dry firewood becomes a flame and is ignited by a torch. The Ornament says: 'Mostly meaningless, meaningful and, all are meaningful, should be known.' Because it is said that all actions for the benefit of others are meaningful. Also, one always enters into and abides in the samadhi of the quiescence of characteristics, which is manifested by the wisdom that realizes suchness. For that, in the seventh ground and below, there is the samadhi without characteristics, and in the post-attainment state, benefiting others with effort, therefore, it is not possible to enter into samadhi simultaneously in one continuum, but rather it is done alternately, and until then, it is also difficult to always abide in the nature of reality. The Mother of the Conquerors says: 'Without perfecting the aspiration, without maturing sentient beings, and without purifying the Buddha-fields, they will not directly realize the ultimate reality.' In the eighth ground and above, since both non-conceptual wisdom and the benefit of others in the post-attainment state are spontaneously accomplished, it is possible to enter into samadhi simultaneously. The Ornament says: 'Without characteristics, spontaneously accomplished, and the fields are also purified.' Therefore, the conception of characteristics of the sixth ground and below, and the thought of effort in the absence of characteristics of the seventh ground, are called the immovable because of the two thoughts. That very text says: 'Because of the two thoughts, it is immovable, therefore it is undoubtedly called the immovable.' However, the nature of the mind does not arise as one, because in the nature of non-conceptual wisdom there is no grasping of characteristics, while in the rotation of the post-attainment state there is grasping of characteristics. Fourth, the conduct of a prince who is held by one birth is