Chinese
因为断绝的障碍和六法没有分别，所以不会中断。第二，如果问事业依靠什么因缘不会中断，那么在果位上必定产生的因是十地，也就是福德和智慧二资粮是成就事业的因。如果问获得什么果不会中断，那么事业的果是无上殊胜的菩提。即使自己获得菩提，如果没有利益他人的事业之因，就不能使他人获得菩提，如果这样想，那么菩提的自性，即真如，被一切众生所持有，所以可以进行事业。如果这样，一切众生都有菩提，那么佛的事业就没有意义了，如果这样想，那么遮蔽菩提的是无边的烦恼和近取烦恼以及习气，所以事业是有意义的。如果遮蔽没有办法消除，所以不能消除，如果这样想，那么摧毁遮蔽的因是时时进入的因，即大悲。第三，必定产生等六种意义的处所，应该按照顺序像海洋、太阳、天空、宝藏、云和风一样理解。如何理解呢？因为具有使污垢清净的智慧之水、陀罗尼、禅定和神通等珍贵功德，所以十地就像大海。为了使一切众生得以生存，即利益众生，所以二资粮就像太阳。因为广大无边无际，所以果菩提就像天空的界限。因为本来就存在于圆满正等觉的佛性中，所以众生的界限就像宝藏。因为是突然产生的，并且遍布于心中，而且没有根本，所以遮蔽该界限的烦恼就像云的集合。遮蔽的云被看到，是因为靠近，所以无尽的大悲就像摧毁云的风。
English
Because the obstacles of severance and the six dharmas are without distinction, they are not interrupted. Secondly, if asked what cause the activity relies on to not be interrupted, then the cause that necessarily produces the result is the ten bhumis, that is, the two accumulations of merit and wisdom are the cause for accomplishing that activity. If asked what result is obtained that is not interrupted, then the result of that activity is the unsurpassed, supreme bodhi. Even if one attains bodhi oneself, if there is no cause for engaging in activity for others, one cannot cause others to attain bodhi. If one thinks this way, then the nature of bodhi, that is, suchness, is fully held by all sentient beings, so activity can be engaged in. If that is the case, since all sentient beings have bodhi, then the activity of the Buddha is meaningless. If one thinks this way, then what obscures bodhi are the limitless afflictions and the afflictions close to them, along with their habitual tendencies, so activity is meaningful. If there is no way to eliminate the obscurations, so they cannot be eliminated, if one thinks this way, then the cause for destroying the obscurations is the cause that enters at all times, which is great compassion. Thirdly, these six places of meaning, such as necessarily producing, should be understood in order like the ocean, the sun, the sky, the treasure, the clouds, and the wind. How should they be understood? Because the ten bhumis possess the precious qualities of the water of wisdom that purifies defilements, dharani, samadhi, and clairvoyance, they are like a great ocean. Because they closely sustain all sentient beings, that is, benefit them, the two accumulations are like the sun. Because it is vast, without end or center, the result, bodhi, is like the realm of the sky. Because it has existed from the beginning as the nature of a perfectly complete Buddha, the realm of sentient beings is like a treasure. Because they arise suddenly, pervade the mind, and have no root, the afflictions that obscure that realm are like a collection of clouds. The obscuring clouds are seen because they are close, so inexhaustible great compassion is like the wind that scatters the clouds.
Chinese
和我一样。第四是，时轮存在多久，事业就不会中断。 原因是：首先，发起菩提心时，发誓为了他人的利益而证悟，并为了实现这一目标而修持十地和二资粮，因此，由于圆满的因，必然会受到他人的影响而出现；由于智慧的主人和一切众生都同样被视为具有如来藏，因此，为了调伏的对象而进入事业是有意义的；由于慈悲的事业是圆满的，可以消除像云一样的障碍。第三，建立比喻分为两个部分：简要说明和详细解释。首先是：身的自性与帝释天相似，语的自性与天鼓相似，意的自性与云相似，身的作为与梵天相似，意的作为与太阳相似，意的秘密像珍宝一样，如来的语的秘密像回声一样，身的秘密像虚空一样，创造善业像大地一样。第二部分分为三个：每个比喻的自性，比喻所显示的必要性，以及比喻的顺序的确定性。第一部分有九个比喻，第一个是身的自性与帝释天相似，分为两个：无分别和无生灭。第一个分为两个：比喻和意义。第一个有四个：基础上的影像显现的方式是，例如，赡部洲的地面变成了珍贵的琉璃的自性，因为基础非常纯净，所以在三十三天的位置上，天界的统治者帝释天与天女眷属的集合在一起，主要的位置是殊胜的宫殿，以及其他近臣的住所，以及近臣的各种宫殿，以及他们所享用的天界物品，这些都被赡部洲的人们看到了。从那个因缘中获得利益的方式是，看到那些影像后，居住在赡部洲地面上的男人和女人们会发起愿望和祈祷，并为了获得帝释天而努力。
English
Like me. Fourth, as long as the Wheel of Time exists, the activity will not cease. The reason is: First, when generating Bodhicitta, one vows to attain enlightenment for the benefit of others, and in order to achieve this goal, one practices the ten bhumis and the two accumulations, therefore, due to the perfect cause, it is certain to arise due to the influence of others; because the master of wisdom and all sentient beings are equally regarded as having the Tathagatagarbha, therefore, it is meaningful to enter into activity for the sake of those to be tamed; because the activity of compassion is complete, it can eliminate obstacles like clouds. Third, establishing the analogy is divided into two parts: brief explanation and detailed explanation. The first is: the nature of the body is similar to Indra, the nature of speech is similar to the drum of the gods, the nature of mind is similar to clouds, the activity of the body is similar to Brahma, the activity of mind is similar to the sun, the secret of mind is like a precious jewel, the secret of the speech of the Tathagata is like an echo, the secret of the body is like the sky, and creating virtue is like the earth. The second part is divided into three: the nature of each analogy, the necessity shown by the analogy, and the certainty of the order of the analogies. The first part has nine analogies, the first is that the nature of the body is similar to Indra, divided into two: non-discrimination and non-arising and non-ceasing. The first is divided into two: analogy and meaning. The first has four: the way the image appears on the basis is, for example, the ground of Jambudvipa has become the nature of precious lapis lazuli, because the basis is very pure, so in the position of the thirty-three heavens, the ruler of the gods Indra is with the assembly of the retinue of goddesses, the main position is the excellent palace, and the other residences of the close ministers, and the various palaces of the close ministers, and the heavenly objects they enjoy, these are seen by the people of Jambudvipa. The way to benefit from that cause is that after seeing those images, the men and women living on the ground of Jambudvipa will initiate wishes and prayers, and strive to obtain Indra.
Chinese
受持戒律等善法，安住其中。何缘故，影像显现，乃因彼之缘故。何种发愿，我等不久亦如是成为天王。入于利益之果，彼等仅是天王之影像显现，而非天王本身显现，虽无如是之知，然亦从此地死殁，转生为天王。何因故，影像显现之理，乃由缘起发愿，行持善业。如是说。于显现无分别念，影像显现，然瞻部洲之人欲入于善，虽无此发心之分别念，亦无勤作之动摇，然如前所说，于地上以大义而安住。第二，于义亦有四者。心中显现佛陀之理，如是，譬如圆满之佛陀亦得见。如何见？于具足信心与敬信等无垢，无不信等之自心显现。彼从何生？从修习信心等功德之因生。见何种佛陀？身之自性具足三十二相八十随好，行仪有行走、站立、坐卧等，以及其他持物等各种行仪。为所化众生宣说寂静涅槃之法，有时不说法，于内如实安住，入于等持，以及示现神变等各种神通，具光辉。何者见之？业清净之有情见之。以彼因，入于利益之果，以希求为境，获得佛陀之果位。如是说。何因故？受持彼佛之因。彼为何？欲得佛陀之发心，以及为得佛陀而精进于善法之加行。
English
Having properly taken up virtues such as upholding the precepts, one will abide therein. Due to what cause does the image appear? It is due to that cause. What kind of aspiration is it? It is the aspiration to become like this lord of the gods without delay. The result of engaging in benefit is that those individuals only see the image of the lord of the gods, but not the lord of the gods himself. Although they do not have such knowledge, they will die from this earth and be reborn as the lord of the gods. From what cause does the manner of the image appearing arise? It arises from making aspirations based on conditions and accomplishing virtuous deeds. Thus it is said. The absence of conceptual thought in appearance is that the image appears, but the people of Jambudvipa, wishing to engage in virtue, do not have the conceptual thought of this motivation, nor do they have the movement of effort. However, as mentioned above, they abide closely on the earth with great meaning. Secondly, there are also four aspects to the meaning. The manner in which the Buddha appears in the mind is that, similarly, one will see the Buddha who is complete in examples. How is it seen? It appears in one's own mind, which is free from the defilement of faith and devotion, and free from lack of faith and so on. From what does it arise? It arises from the cause of cultivating the qualities of faith and so on. What kind of Buddha is seen? The nature of the body is endowed with the thirty-two major marks and eighty minor marks, and the conduct includes walking, standing, sitting, sleeping, and also performing various actions such as holding objects. He speaks the Dharma of peace and nirvana to those to be tamed, and sometimes he does not speak the Dharma, but abides inwardly in perfect absorption, remaining in equipoise, and performs various kinds of miracles, such as magical displays, and is radiant. Who sees it? Those sentient beings whose karma is purified see it. By that cause, the result of engaging in benefit is that one obtains the state of Buddhahood, having made desire the object. Thus it is said. From what cause? Having properly taken up the cause of that Buddha. What is that? It is the aspiration endowed with the desire to attain that Buddha, and the effort is to diligently engage in virtue for the sake of attaining Buddhahood itself.
Chinese
如是说。从何因缘呢？即使见到佛的色身，也是从那个因缘。显现而无分别念，是佛的色身显现，对于极需调伏的众生，也示现身相，说法等等，没有发起之分别念，不从勤作之法身而动摇，即使如此，对于所化之世间，大义亦安住。趣入利益之果的果，是色身的显现，这只是在自心显现的形象而已，并不是圆满的佛陀。虽然凡夫不能了解，但即使如此，见到色身对于那些所化之众生来说，是有大义的。如何呢？依赖于见到那个色身，安住于此大乘的那些人，因为修学六波罗蜜多，次第地从第一地乃至以上，以智慧之眼现量见到自己内心之清净法身。如是说。第二，无生灭分二：譬喻和意义。第一分二，显现生灭之相：譬如，从赡部洲的整个地基上，远离悬崖或深谷等令人恐惧之处，由无垢之宝，光明而美丽的毗琉璃所成的地面，像手掌一样平坦，在那里庄严的特点是，具有无垢之珍宝所装饰的功德之光辉。在那里显现形象之相，因为什么呢？因为地基清净的缘故，那个地基是天主居住的殊胜宫殿的集合，天王和其它天神的形象显现。灭之相，后来逐渐地，因为地的功德远离清净，所以影像不再显现。显现之作用是，为了获得帝释天的实物，趋向于斋戒以及其它苦行和布施等善行的男女众，以渴望帝释天之心，像撒花等等一样。如是说。第二，意义分三，色身显现之作用是
English
Thus it is said. From what cause? Even seeing the Rupakaya of the Buddha is from that cause. Appearing without conceptualization is the Rupakaya of the Buddha appearing, and for those who are extremely in need of taming, it also shows the appearance of the body, teaching the Dharma, etc., without the conceptualization of arising, and without wavering from the Dharmakaya of effort, and even so, great meaning abides near in the world of those to be tamed. The fruit of entering into the fruit of benefit is the appearance of the Rupakaya, which is only the appearance of what appears in one's own mind, and is not the complete Buddha. Although ordinary people do not understand, even so, seeing the Rupakaya becomes of great meaning for those to be tamed. How is it? Relying on seeing that Rupakaya, those who abide in this Mahayana, because of studying the six paramitas, gradually from the first bhumi and above, with the eye of wisdom, directly see the pure Dharmakaya of their own inner mind. Thus it is said. Second, the absence of arising and ceasing has two parts: example and meaning. The first has two parts: the way of appearing as arising and ceasing: For example, from the entire ground of Jambudvipa, away from terrifying places such as cliffs or ravines, the ground made of immaculate jewels, bright and beautiful vaidurya, is as flat as the palm of the hand, and the special feature of being adorned there is that it possesses the splendor of the qualities adorned with immaculate jewels. The way of appearing images there, why? Because the ground is pure, that ground is the collection of the excellent palaces where the lord of the gods dwells, and the images of the king of the gods and other gods appear. The aspect of ceasing is that later, gradually, because the qualities of the earth are separated from purity, the image no longer appears. The action of appearing is that, in order to obtain the object of Indra, groups of men and women who are definitely inclined towards vows and other ascetic practices and generosity, etc., with a mind longing for Indra, like scattering flowers, etc. Thus it is said. Second, the meaning has three parts, the function of the appearance of the Rupakaya is