Chinese
五者是：不依赖于事业努力之因，事业种种之相，事业任运成就之相，利他与佛相同，自利与佛不相同。第一，十地菩萨为了使所化有情成熟，并非在努力和勤奋。为什么呢？因为远离一切意乐的分别念。那么，利他之因是什么呢？是九地及以下“愿利他任运成就”的往昔愿力之牵引力，即凭借其威力。第二，以何种方法、以何种方式调伏何种所化之方便，即语之事业为说法，色身之事业为化身示现十二行相，以及为了调伏贪欲者而示现如享用贪欲等，或者以行贪等或神通等之行为调伏，即使如此，行者虽无勤奋和分别念，然亦知彼方便即是彼方式。第三，如是，于广大无垠之虚空界，彼具慧菩萨恒时精进于所化众生之利益。如何行事呢？任运成就一切事业，无有障碍而有意义。第四，十地菩萨于后得位中，救度一切有情脱离痛苦之事业，与如来等同。然仅于任运成就、相续不断、种种显现等方面相同，并非全无差别，因如来为十地菩萨作大光明灌顶，而未曾说菩萨作如是菩提之故。第五，利他虽与如来相同，然于自利之断证功德上，差别极大，如大地之轮围与微尘，或如大海与牛蹄迹之水的差别，佛与菩萨之差别亦如是。
English
The five are: the cause of not depending on effort in activities, the manner of various activities, the manner of spontaneously accomplishing activities, being the same as the Buddha in benefiting others, and not being the same as the Buddha in benefiting oneself. First, the tenth-ground Bodhisattva does not make effort or strive for the sake of maturing sentient beings to be tamed. Why? Because they are free from all conceptual thoughts of intention. So, what is the cause of benefiting others? It is the power of the momentum of the previous aspiration from the ninth ground and below, "May benefiting others be spontaneously accomplished," that is, by means of its power. Second, whatever sentient beings are to be tamed, by whatever means, in what manner, the means, the activity of speech is teaching the Dharma, and the activity of the form body is the manifestation of the twelve deeds by the emanation body, and showing as if enjoying desire in order to tame those with attachment, or taming by actions such as practicing attachment or miracles, even so, although the actor has no effort or conceptualization, he knows that means is exactly that manner. Third, thus, in the vast expanse of the sky, those wise Bodhisattvas constantly engage in the benefit of sentient beings to be tamed. How do they act? Spontaneously accomplishing all activities, without obstruction and with meaning. Fourth, the manner in which the tenth-ground Bodhisattva engages in the activity of liberating all sentient beings from suffering in the post-attainment state is the same as that of the Tathagatas in the world. However, it is only the same in terms of spontaneous accomplishment, continuousness, and various manifestations, but it is not entirely without difference, because the Tathagatas empower the tenth-ground Bodhisattva with great light, but it is not said that the Bodhisattva performs such enlightenment. Fifth, although benefiting others is the same as the Tathagatas, there is a very great difference in the qualities of abandonment and realization for one's own benefit, just as the difference between the great circle of the earth and a mote of dust, or the difference between the great ocean and the water in a cow's hoof print, so is the difference between the Buddha and the Bodhisattva.
Chinese
这也是一样的。第三，在清净的状态中，不变的意义有三：包括常等意义；以意义、理证等成立所要成立的；将意义与名相连结。第一，常的意义是，无漏的界在非常清净的状态中，是舍弃前身而不会变成其他后身的自性，因为即使在没有蕴聚残余的状态中，也具有不尽的功德之法。稳固的意义是，是众生不欺惑的究竟皈依处，是到达没有后际的边际，即在轮回未空之前不会改变的功德。寂静的意义是，该界在任何时候都不会错乱于增益和诽谤的二边，因为是无分别的。永恒的意义是，也是不被有漏无漏之业所造作，不会坏灭而转变成其他状态的法，因为是不被业所造作的自性。第二，分为教示和解释两种。第一，清净的无漏界，这是所立的法。首先没有生，最终没有死，中间没有疾病的损害，也没有衰老的变化，这是所要成立的，而“因为是常”、“因为是稳固”、“因为是寂静”、“因为是永恒”等，依次是理由。第二，清净状态的那些界，以意的自性之身，没有蕴聚的生，因为是常。该界转变成不可思议，以意的死亡和迁转不会死，因为是稳固。烦恼和所知障的微细习气之疾病也不会损害，因为是寂静。没有漏的业所造作的果成熟的衰老也没有，因为是永恒。第三也分为教示和解释两种。第一，常等由没有生等所成立的，即“不是变成其他的自性”；以及“那是意的”等教示和解释的两个词；同样，“是众生的皈依处”等教示，以及“不可思议”等。
English
This is also the same. Third, in the state of purity, there are three meanings of immutability: including the meaning of permanence, etc.; establishing what is to be established by meaning, reasoning, etc.; connecting meaning and terminology. First, the meaning of permanence is that the uncontaminated realm, in a state of extreme purity, is the nature of abandoning the former body and not transforming into another later body, because even in the state of no remaining aggregates, it possesses inexhaustible qualities and virtues. The meaning of stability is that it is the unfailing ultimate refuge of beings, reaching the edge of having no future limit, that is, the merit that does not change until samsara is empty. The meaning of peace is that the realm is never confused by the two extremes of superimposition and defamation, because it is non-conceptual. The meaning of eternity is that it is also a dharma that is not created by contaminated and uncontaminated actions, and does not perish and transform into other states, because it is the nature of not being created by actions. Second, it is divided into two types: teaching and explanation. First, the pure uncontaminated realm is the subject of the proposition. First, there is no birth, and ultimately there is no death, and in between, there is no harm from disease, and there is no change from aging, which is what is to be established, and "because it is permanent," "because it is stable," "because it is peaceful," and "because it is eternal" are the reasons in order. Second, those realms in a state of purity, with the body of the nature of mind, have no birth of aggregates, because they are permanent. That realm is transformed into the inconceivable, and does not die by the death and transference of mind, because it is stable. Even the subtle habitual diseases of afflictions and cognitive obscurations do not harm, because it is peaceful. There is no aging from the ripening of the fruit produced by uncontaminated actions, because it is eternal. Third, it is also divided into two types: teaching and explanation. First, permanence, etc., is established by no birth, etc., that is, "not becoming another nature"; and the two words of teaching and explanation such as "that is of mind"; similarly, the teaching such as "is the refuge of beings," and "inconceivable," etc.
Chinese
用“ཤད་པའི་ཚིག་གཉིས་（二个词）”和“དེ་ནི་རྟག་ཏུ་（那是常恒）”所表示的，以及用“བག་ཆགས་ཕྲ་མོའི་（微细习气）”所说的两个词，以及用“འཇིག་མེད་（不坏）”所表示的，以及用“ཟག་མེད་（无漏）”所说的两个词，按照顺序，就像经中所说的那样，应当理解为在基，未造作之界中，用于成立无生等的征相等等的意义。 第二，在无余蕴的状态中，因为具有不灭的功德，所以不转变为其他的自性，是界之常恒的意义。与后际的边际相同，因为相续不断绝，所以救护的自性是坚固的意义。因为是无分别的自性，所以无二边的法性是寂静的意义。因为具有未被造作之业所染的功德，所以不坏的意义就是雍仲的意义。 经中说：舍利子，以不灭的法性，不转变为其他的法身，这是常恒。舍利子，以后际的边际相同，所显示的成为救护的法身，这是坚固。舍利子，以分别的自性，无二的法身，这是寂静。舍利子，以未造作的法性，不坏的法身，这是雍仲。 第五，功德无别之义有二：略说，广说。 第一，圆满正等觉就是涅槃，没有除了二之外的其他涅槃。如果这样，就像太阳的轮和从它发出的光芒没有差别一样，佛的四种功德和断除，涅槃二者，在无漏界中自性无别。那也是因为那个界既是法身，也是如来，并且那本身就是圣者的胜义谛和涅槃的缘故。 第二有三：界的名称的类别，断证的功德无别，因此成立涅槃为一。第一，简而言之，佛的界，无漏的界中，就是法身和如来等。
English
The two words "ཤད་པའི་ཚིག་གཉིས་" (two words) and "དེ་ནི་རྟག་ཏུ་" (that is constant), and the two words spoken with "བག་ཆགས་ཕྲ་མོའི་" (subtle habitual tendencies), and what is indicated by "འཇིག་མེད་" (imperishable), and the two words spoken with "ཟག་མེད་" (untainted), in order, just as it is said in the sutras, should be understood as the meaning of the signs, etc., for establishing the unborn, etc., in the basis, the unconditioned realm. Second, in the state of no remaining aggregates, because it possesses inexhaustible qualities, the nature that does not change into something else is the meaning of the permanence of the element. Being the same as the limit of the future, because the continuity is not interrupted, the nature of refuge is the meaning of stability. Because it is the nature of non-discrimination, the Dharma-nature of non-duality is the meaning of peace. Because it possesses the qualities unconditioned by conditioned actions, the meaning of imperishability is the meaning of Yungdrung. The sutra says: Shariputra, this Dharmakaya, which does not change into something else by the nature of inexhaustibility, is permanent. Shariputra, this Dharmakaya, which has become a refuge, shown by being the same as the limit of the future, is stable. Shariputra, this Dharmakaya, which is non-dual by the nature of discrimination, is peaceful. Shariputra, this Dharmakaya, which is imperishable by the nature of unconditionality, is Yungdrung. Fifth, the meaning of the inseparability of qualities has two aspects: brief explanation and detailed explanation. First, the perfectly complete Buddha himself is Nirvana, and there is no other Nirvana apart from the two. If so, just as the disc of the sun and the rays emanating from it are not different, the four qualities of the Buddha and abandonment, the two Nirvanas, are inherently inseparable in the uncontaminated realm. That is because that realm is also the Dharmakaya and also the Tathagata, and that itself is also the noble ultimate truth and Nirvana. Second, there are three: the categories of names for the realm, the inseparability of the qualities of abandonment and realization, and therefore the establishment of Nirvana as one. First, in brief, the realm of the Buddha, in the uncontaminated realm, is the Dharmakaya and the Tathagata, etc.
Chinese
应当了解名称的四种类别。名称的原因在于通过四种方式对意义进行区分。这四种意义是什么呢？其中，无漏的界，从与佛陀的功德如力量等无别的角度来说，被称为法身。经中说：世尊，如来藏不是与不可分割、不可分离、不可思议的佛法，超过恒河沙数一样空虚。如来的那个种姓界，如实获得，即从证悟的智慧的角度来说，从相续而来，由无始的法性所获得，那是六处（六种感官领域）的差别，就是那样。那个界本身不是虚假的法，也不会变成其他，因此从安住于不欺骗的法性的角度来说，被称为胜义谛。因此，胜义谛是不欺骗的法性的涅槃。为什么呢？因为那个种姓是恒常的法性，所以是常。那个本身，从本来就自性寂静，以及通过暂时的也清净的应断二障的角度来说，被称为涅槃。如来、阿罗汉、正等觉佛，从一开始就是完全的涅槃，没有生，也没有灭。这样，如来藏是一个意义，只是从不同的角度来说，才显示为四种名称的类别，但那些意义的自性并不是不同的。例如，腹胀腿软的物体，从由因和缘产生的角度来说，是所作，并且不住于第二个时间，所以是无常，并且产生结果，所以是事物，并且能够成为意识的对象，所以被称为所知一样。经中说：舍利子，所谓的如来藏，是法身的别名。以及，世尊，如来和其他，法身也和其他不是，世尊，法身就是如来。以及，世尊，被称为痛苦止息的具有那样功德的是如来的法
English
The four categories of names should be understood. The reason for the names is due to the four ways of distinguishing the meaning. What are these four meanings? Among them, the unpolluted realm, from the aspect of being inseparable from the qualities of the Buddha such as power, is called Dharmakaya. As it is said in the sutra: "The essence of the Thus-gone-one, the Blessed One, is not empty of the Buddha's Dharma, which is indivisible, inseparable, inconceivable, and exceeds the sands of the Ganges." The lineage of the Thus-gone-one, obtained as it is, that is, from the aspect of the wisdom of realization, coming from the continuum, obtained by the beginningless Dharma-nature, that is the distinction of the six sense spheres, it is like that. That realm itself is not a false Dharma and does not change into something else, therefore, from the aspect of abiding in the non-deceptive Dharma-nature, it is called the ultimate truth. Therefore, the ultimate truth is the Nirvana of the non-deceptive Dharma-nature. Why is that? Because that lineage is the eternal Dharma-nature, therefore it is permanent. That itself, from the aspect of the two obscurations to be abandoned, which are primordially peaceful by nature and also purified by the adventitious, is called Nirvana. The Thus-gone-one, the Arhat, the perfectly enlightened Buddha, is completely Nirvana from the beginning, there is no birth and no cessation. Thus, the essence of the Thus-gone-one is one meaning, but it is shown as four categories of names only from different aspects, but the nature of those meanings is not different. For example, just as a bloated belly and weak legs are one object, from the aspect of arising from cause and condition, it is made, and because it does not abide in the second time, it is impermanent, and because it produces results, it is a thing, and because it is suitable to be an object of consciousness, it is called knowable. As it is said in the sutra: "Shariputra, what is called the essence of the Thus-gone-one is a synonym for Dharmakaya." And, "Blessed One, the Thus-gone-one is not other, and the Dharmakaya is not other, Blessed One, the Dharmakaya is the Thus-gone-one." And, "Blessed One, what is called the cessation of suffering, possessing such qualities, is the Dharma of the Thus-gone-one."