Chinese
也摧毁了一切。因为具有自在等六种功德，所以称为薄伽梵。在《成唯识论》中说：烦恼业及彼所生，烦恼所知障亦然，何亦不顺品法摧，是故说为薄伽梵。又说：吉祥与名闻，智慧及自在，美貌与精进，六者圆满名有份。如是。第二，正文之义有二：总说和广说。第一有二：陈述义之体性，以及归纳彼等之总义。第一是：近取因具有垢染，以及能清净如来藏的垢染的助缘，无垢的如来藏是诸佛的无漏界，远离了暂时的垢染而转成完全清净的处所。此亦当以八义了知。如此，如上所说的界，具有垢染的如来藏，以及暂时的垢染所清净的，是本体，虽然具有垢染的如来藏和自性各不相同，但以远离垢染而作区分。经中说：薄伽梵，被无量无数的烦恼胎藏所覆盖的如来藏，没有沾染，从无量无数的烦恼胎藏中解脱，也没有沾染如来法身。释论中也说：其中，未从烦恼胎藏中解脱的界，称为如来藏，了知彼清净是转成清净的自性。获得是因，从见道修道之等持后得的二种智慧中生起清净，因此以因获得，故名获得。远离烦恼障和所知障二者是果。断除烦恼障，自身超越一切有漏的衰损，获得无漏的安乐是自利，断除所知障，无碍地进入利他是二种作用。成为成办自他二利的功德之所依是具。
English
Also destroys everything. Because it possesses six qualities such as sovereignty, it is called Bhagavan. In the Vijnaptimatrata-siddhi Shastra, it says: 'Afflictions, karma, and what is born from them, as well as afflictive and cognitive obscurations, whatever destroys opposing qualities, therefore it is said to be Bhagavan.' It also says: 'Auspiciousness and fame, wisdom and sovereignty, beauty and diligence, the six are complete and called 'having a share'.' Thus. Second, the meaning of the main text has two parts: a summary and a detailed explanation. The first has two parts: stating the essence of the meaning, and summarizing them. The first is: the proximate cause is the Thusness with defilements, and the condition that purifies the defilements of the Thusness is the stainless Thusness, which is the uncontaminated realm of the Buddhas, transformed into a completely pure place, free from temporary defilements. This should be understood through eight meanings. Thus, the realm mentioned above, the Thusness with defilements, and what is purified by temporary defilements, is the essence, although the Thusness with defilements and the nature are different, it is distinguished by being free from defilements. The sutra says: 'Bhagavan, the Tathagatagarbha covered by countless billions of affliction wombs, is not stained, and is liberated from countless billions of affliction wombs, and is not stained by the Dharmakaya of the Tathagata.' The commentary also says: 'Among them, the realm that has not been liberated from the womb of afflictions is called the Tathagatagarbha, and knowing that purity is the nature of complete transformation.' Attainment is the cause, because purity arises from the two wisdoms of meditative equipoise and subsequent attainment of the path of seeing and the path of cultivation, therefore it is attained by the cause, hence it is called attainment. Being free from the two obscurations of afflictions and knowledge is the result. Abandoning the obscuration of afflictions, oneself transcends all contaminated decline and attains uncontaminated bliss is self-benefit, abandoning the obscuration of knowledge, entering without obstruction to benefit others are the two functions. Being the basis for the qualities of accomplishing the benefit of oneself and others is possessing.
Chinese
。甚深的是法身，广大的是报身，大自在的是化身，这三身是彻底区分的自性。这三者在轮回存在期间出现是常恒的。即使是十地自在者们也如实不能了悟，是不可思议的。第二是，总的来说，获得清净自性的因，以及脱离该因的果，以及做自他利益的业，以及作为功德之所依的具有，以及区分成三身的进入，以及这些永不间断的常恒，以及难以了悟的不可思议性，由此果位佛地是如是安立，如是存在。第二，广说分为八部分。首先，自性和因二者一起宣说，分为二：略说，广说。第一部分分为二：自性方面，自性清净的佛，被称为自性光明，这样的佛，如同太阳一般，具有照亮所知之如是的证悟，以及如同虚空一般，具有自性清净的断证二者。如果疑问如何不能现量证悟，回答说：烦恼和所知障如同云雾一般，被浓厚的障碍所遮蔽。什么是障碍呢？因为没有自性，所以是暂时的。暂时的清净是指，没有一切垢染的断证，以及与力量等佛的证悟功德无差别地具有，这就是佛。如是说。什么是佛呢？因为远离生老病死，所以是常恒、坚固且永恒的。第二，因是，彻底清净暂时性垢染的佛，是通过见、修、等持中，对一切法不执著任何戏论相的智慧，以及后得位中，分别所知一切的智慧来获得的，如是现前显现。广说分为二：自性是，果位彻底清净的佛，在法界中无二无别，如同太阳一般，照亮所知之实相的
English
. The profound is the Dharmakaya, the vast is the Sambhogakaya, and the great sovereign is the Nirmanakaya. These three bodies are the nature of complete distinction. These three, appearing as long as samsara exists, are permanent. Even the lords of the ten bhumis cannot comprehend them as they are, which is inconceivable. Secondly, in summary, the cause of attaining pure essence, the result of being free from that cause, the action of benefiting oneself and others, the possession of being the basis of qualities, the entry of being divided into three bodies, the permanence of these being uninterrupted, and the inconceivability of being difficult to realize, thus the result, the Buddha-ground, is established and exists as such. Secondly, the detailed explanation is divided into eight parts. First, essence and cause are explained together, divided into two: brief explanation, and detailed explanation. The first part is divided into two: Regarding essence, the Buddha who is pure by nature is called naturally luminous. Such a Buddha, like the sun, possesses the realization that illuminates the suchness of knowable objects, and like the sky, possesses both purity and abandonment that are pure by nature. If one asks how it is not directly realized, the answer is: Afflictions and cognitive obscurations are like clouds, obscured by dense obstacles. What are the obstacles like? Because they have no inherent nature, they are temporary. Temporary purity refers to the abandonment of all defilements, and the possession of powers and other qualities of the Buddha's realization without difference, this is the Buddha. Thus it is said. What is the Buddha like? Because he is free from birth, death, and aging, he is constant, stable, and eternal. Secondly, the cause is that the Buddha who is completely purified of temporary defilements is attained through the wisdom that does not grasp any elaborations of phenomena in seeing, meditating, and samadhi, and the wisdom that distinguishes all knowable objects in the post-attainment state, thus it is manifestly apparent. The detailed explanation is divided into two: The essence is that the Buddha who is completely purified in the result is non-dual in the Dharmadhatu, like the sun, illuminating the reality of knowable objects.
Chinese
是智慧的证悟和如虚空般以无垢净化的法的殊胜差别的断证二者的体性。如是说。 解释这些是，无漏的界，以自性清净的遮障而光明，以功德从原始成就，不是以因缘新造，且是无别趣入者，具足数量恒河沙数的尘埃所超越且无量的佛陀的力量等功德之法的一切。 任何未断和已断，从不净和清净安立为佛陀，烦恼障和所知障二者，在那无漏的界中，说是如云一般。 以何种随顺法安立呢？以自性从最初未成就和遍及一切，以及从某些因缘中突然生起之故。 第二，因上的遮障，使远离那二者的因是见修中存在的智慧二种，即如此，依靠禅定，将法界如虚空般平等安住的无分别智慧，以及其后获得的了知所有所知，那是被认为是智慧，如是则是二种。 果的意义上有二，略说，广说。 第一也有二，从烦恼障中解脱，如具足无垢之水且次第增长的莲花覆盖的湖泊般，从贪欲中解脱，如从罗睺口中解脱的满月般，从云的集合中解脱的太阳般，是从愚痴的烦恼中解脱的，具足突然的无垢断证功德之故，具足光芒的显现，是果的佛陀本身。 第二，远离所知障是，譬如从莲花的花蕊中出现的释迦狮子，如来，和远离蜜蜂的蜂蜜，和从谷壳中生出的果实之精华，和远离泥土的珍宝黄金，和从地下取出的宝藏，和从种子中生长的树木之树般，和远离腐烂衣服的无垢。
English
It is the nature of the two abandonments and realizations, which are the excellent distinctions of the Dharma, purified by obscurations like the realization of wisdom and the sky. That's what it says. Explaining these, the uncontaminated realm is luminous because the obscurations are naturally pure, and because the qualities are accomplished from the beginning, they are not newly created by conditions, and they are inseparably entering, possessing all the qualities of the Buddha's power, etc., which are beyond number and immeasurable by the dust of the Ganges River. Whatever is not abandoned and abandoned, established as impure and pure Buddhas, the two obscurations of affliction and knowledge are said to be like clouds in that uncontaminated realm. By what consistent Dharma is it established? Because it is not accomplished from the beginning by nature and pervades everything, and because it arises suddenly from some conditions. Secondly, the cause of separating from those two obscurations in the cause is the two kinds of wisdom that exist in seeing and meditating, that is, relying on meditation, the non-conceptual wisdom that equally abides in the Dharma realm like the sky, and the subsequent understanding of all that is knowable, that is considered wisdom, and thus there are two kinds. In terms of the meaning of the result, there are two: brief explanation and detailed explanation. The first also has two: liberation from the obscuration of affliction is like a lake covered with lotuses that has pure water and gradually grows, liberation from desire is like the full moon liberated from the mouth of Rahu, and like the sun liberated from a collection of clouds, it is liberated from the afflictions of ignorance, and because it possesses the qualities of sudden, immaculate abandonment and realization, it possesses the appearance of light, and is the Buddha of the result itself. Secondly, being free from the obscuration of knowledge is like the Shakya lion emerging from the lotus flower, the Tathagata, and honey free from bees, and the essence of fruit born from chaff, and precious gold free from soil, and treasure extracted from underground, and like a tree of a tree born from a seed, and immaculate from rotten clothes.
Chinese
如彼珍宝所成之善逝身，以及胎中降生之土地主宰转轮圣王，犹如远离垢秽之黄金身，具足远离所知障之功德，乃是果位之胜者佛陀。第二，广说分三：思惟因之关联，从烦恼障解脱，从所知障解脱。第一，如具水之湖泊与脱离罗睺之月亮等，总而言之，从贪欲与嗔恨等之突发性烦恼中清净，是为等持无分别智慧之离系果。具足一切功德之最胜佛陀法身，必定获得，那是后来获得之智慧，因串习甚深且广大之法等，显示是为清净所知障之果。第二，于等持中，欲之贪欲如尘垢般，是因已断除之故，所化之相续如莲花般，禅定之水流淌，如是未从三摩地动摇，为以神变利益他者之故，从贪欲解脱之佛陀，犹如莲花覆盖之清净水池。从嗔恨罗睺般之障碍中解脱，因慈悲与大爱之光芒遍布一切有情，故从嗔恨解脱之佛陀，犹如无垢之满月从罗睺中解脱。从愚痴之障碍如云雾般中解脱，因以智慧之光芒遣除所化有情之心的黑暗，故从愚痴解脱之佛陀，犹如无垢之太阳从云雾中解脱。第三，从所知障解脱之佛陀，因具足与世间任何其他者皆不相同之佛陀本身相等之功德法，以及为所化众生布施甚深妙法之味，且远离障碍之皮壳，故佛陀依次如善逝、蜂蜜与果实之精华。从自性与突发性二者之垢染中清净之
English
The Sugata's body made of precious jewels, and the Chakravartin king, the lord of the earth, born in the womb, like a golden body free from impurities, possessing the qualities of being free from the obscuration of knowledge, is the victorious Buddha of the fruition. Secondly, the extensive explanation has three parts: contemplating the connection with the cause, liberation from the afflictive obscurations, and liberation from the obscurations of knowledge. Firstly, like a lake with water and the moon freed from Rahu, in short, being purified from the adventitious afflictions such as desire and hatred, it is said to be the result of the separation of meditative non-conceptual wisdom. The Dharmakaya of the Buddha, possessing all the supreme qualities, is certainly attained, and it is shown to be the result of clearing away the obscurations of knowledge by familiarizing oneself with the profound and vast Dharma attained through subsequent wisdom. Secondly, in meditative equipoise, desire, like dust, is abandoned, and for those to be tamed, the mindstream is like a lotus, and the water of meditation flows, thus, without wavering from Samadhi, for the sake of benefiting others through miraculous powers, the Buddha liberated from desire is like a pure pond covered with lotuses. Having been liberated from the obscuration of hatred like Rahu, because the rays of compassion and great love pervade all beings, the Buddha liberated from hatred is like the immaculate full moon freed from Rahu. Having been liberated from the obscuration of ignorance like a mass of clouds, because the darkness of the minds of those to be tamed is dispelled by the rays of wisdom, the Buddha liberated from ignorance is like the immaculate sun freed from the clouds. Thirdly, the Buddha liberated from the obscurations of knowledge, because he possesses qualities and Dharma equal to the Buddha himself, who is unlike anyone else in the world, and because he bestows the taste of the profound and sublime Dharma upon those to be tamed, and is free from the husk of obscurations, the Buddha is successively like the Sugata, honey, and the essence of fruit. Pure from the stains of both intrinsic nature and adventitiousness.