Chinese
当被问及如何善说入菩萨行论中殊胜之门时，（回答）展示了僧团无上的功德。详细内容应从经部本身去理解。金刚界的后四处，即在绪论章节的开头，有四种庄严、八种显现、十六种慈悲和三十二种事业，这六十种是开显具慧菩萨们修习佛法功德的途径。十六种菩提、三十二种功德和三十二种事业，这八十种是胜者佛陀的佛法，依次阐明了菩提等三者。其中四种庄严是：以何庄严此殊胜大乘？乃大智慧者之四庄严，即戒律、禅定、智慧之义，以及极善辨别和如是受持。这四者具足，故菩萨们在修行时显得庄严。八种显现是：忆念、智慧、证悟、佛法、知识、真谛、神通和修持之显现。具足这八种显现，便能获得佛法的显现，远离愚痴的黑暗，因此佛法之门极为清晰。菩萨的十六种慈悲是：针对各种见解、四种颠倒、我与我执、五种障碍、六种生处之境的贪执、七种我慢、从圣道中退失、不自在、愤怒、罪恶之业、没有圣者的智慧、不理解甚深缘起、未舍弃见解的习气、未脱离痛苦的重担、行持欺骗和傲慢，以及从高处和解脱中退失者，以期舍弃这些而生起的形态。三十二种事业是：唤醒愚痴之睡眠，将低劣的意乐转为广大的意乐，将不喜好佛法者转为喜好佛法者，将不净的生计安置于清净的生计，将恶见安置于正见，将不如理作意安置于如理作意。
English
When asked how to well explain the eminent gateway in Entering the Bodhisattva's Practice, (the answer) demonstrates the unsurpassed qualities of the Sangha. The detailed content should be understood from the Sutra itself. The latter four abodes of the Vajra Realm, namely, at the beginning of the introductory chapter, there are four ornaments, eight appearances, sixteen kinds of compassion, and thirty-two activities. These sixty are the means by which wise Bodhisattvas cultivate the qualities of the Dharma. Sixteen kinds of Bodhi, thirty-two qualities, and thirty-two activities, these eighty are the Dharma of the Victorious Buddha, which sequentially clarify the three, such as Bodhi. Among them, the four ornaments are: What adorns this supreme Mahayana? It is the four ornaments of great wisdom, namely, the meaning of discipline, meditation, and wisdom, as well as excellent discernment and such retention. Possessing these four, Bodhisattvas appear adorned when practicing. The eight appearances are: the appearances of mindfulness, wisdom, realization, Dharma, knowledge, truth, supernormal knowledge, and practice. Possessing these eight appearances, one obtains the appearance of the Dharma, and being free from the darkness of ignorance, the gate of the Dharma is extremely clear. The sixteen kinds of compassion of a Bodhisattva are: directed towards various views, the four inversions, the clinging to self and self-grasping, the five obscurations, the attachment to the objects of the six sense bases, the seven kinds of pride, those who have fallen from the noble path, those who are not free, anger, sinful actions, the absence of noble wisdom, the failure to understand profound dependent origination, the undiscarded habits of views, those who have not been freed from the burden of suffering, those who practice deceit and arrogance, and those who have fallen from higher realms and liberation, with the intention of abandoning these, arising in such a manner. The thirty-two activities are: awakening from the sleep of ignorance, transforming inferior aspirations into vast aspirations, transforming those who do not like the Dharma into those who like the Dharma, establishing impure livelihoods in pure livelihoods, establishing wrong views in right views, and establishing inappropriate attention in appropriate attention.
Chinese
将安住于邪法者安置于正法，将具有六度相违品者结合于六度，将不善巧者结合于善巧，将具有烦恼者结合于无烦恼，将具有对境者结合于无对境，将未调伏者结合于调伏，将所作不善者结合于善，将堕入四河流者结合于解脱，将不悦意者结合于悦意，将贪执多者结合于无贪执，将无圣者之财者结合于财，将有病者结合于无病，将与了知之显现分离者结合于显现，将不了知三界者结合于了知，将进入左道者结合于右道，将贪执身命者结合于不贪执，将与三宝分离者结合于不舍弃三宝之种姓，将从法中退失者结合于持法，将从六随念退失者结合于六随念，将被烦恼遮蔽者结合于无遮蔽，将具有不善法者结合于善法。如是，以完全清净之六十法，清净界之垢染之果，成就三宝，此经中，以不清净之珍宝垢染清净为例。种姓之子，如是，如来亦了知完全不清净之有情界，以无常、痛苦、无我、不净之厌离语，使喜乐轮回之有情生起厌离。使之进入圣者之律中。仅此，如来亦非舍弃精进，其后，以空性、无相、无愿之语，使之证悟如来之体性。仅此，如来亦非舍弃精进，其后，以不退转之法轮之语，三轮完全清净之语，使自性各异之因缘之有情，进入如来之境。进入且证悟如来之法性，即是
English
To establish those who abide in wrong teachings in the correct teachings; to connect those who possess the opposing qualities of the six perfections with the six perfections; to connect the unskilled with skill; to connect those with afflictions with the absence of afflictions; to connect those with objects of focus with the absence of objects; to connect the untamed with the tamed; to connect those who have done unwholesome deeds with wholesome deeds; to connect those who have fallen into the four rivers with liberation from them; to connect the unpleasant with the pleasant; to connect those with much attachment with the absence of attachment; to connect those without the wealth of the noble ones with wealth; to connect the sick with the absence of sickness; to connect those separated from the appearance of knowledge with appearance; to connect those who do not know the three realms with knowledge; to connect those who have entered the left path with the right path; to connect those attached to body and life with non-attachment to them; to connect those separated from the Three Jewels with not severing the lineage of the Three Jewels; to connect those who have declined from the Dharma with upholding the Dharma; to connect those who have declined from the six recollections with the six recollections; to connect those obscured by afflictions with the absence of obscuration; to connect those possessing unwholesome qualities with wholesome qualities. Thus, by sixty practices of complete purification, the result of purifying the defilements of the realms is the accomplishment of the Three Jewels. In this sutra, the purification of the defilements of an impure jewel is taken as an example. Son of good family, likewise, the Tathagata also knows the realms of completely impure sentient beings, and with words of aversion to impermanence, suffering, selflessness, and impurity, causes sentient beings who delight in samsara to generate weariness. He causes them to enter the discipline of the noble Dharma. Not only that, but the Tathagata does not abandon diligence; thereafter, with words of emptiness, signlessness, and wishlessness, he causes them to realize the nature of the Tathagata. Not only that, but the Tathagata does not abandon diligence; thereafter, with words of the irreversible wheel of Dharma, words of complete purification of the three wheels, he causes those sentient beings of various natures and causes to enter the realm of the Tathagata. Having entered and realized the Dharma-nature of the Tathagata, it is
Chinese
被称为无上功德处。如是说。其他经中也说：犹如石粉中，不见芝麻。如见完全清净者，如来亦如是于世间。如是说。大菩提的十六种大悲是：无根，无处，寂静，近寂静，自性光明，无取舍，无相，无缘，三时平等性，无身，无为，无别，处所，非身语意之境，不可取，无基，空性，与虚空等同，如实之住处，入于相，入于无相，无漏，无取，清净无垢，无烦恼，这些在现证菩提后，对于未获得者，生起十六种大悲。三十二功德是：十力，四无畏和十八不共佛法。三十二事业是：与十力相符的事业，以不颠倒的方式显示十种；与四无畏相符的，无畏地显示四种；与十八不共法相符的，显示具有果实的十八种，如是为三十二种。这些也应从经中理解。第三，关于显示次第，有些人说：从佛产生法，是指从甚深广大的菩提中，产生显示甚深广大的法，从法产生殊胜的僧伽，是指从法的显示中聚集僧伽，或者说，在法最胜以下，是闻法的法，在七地以下，是修证的法，从修持这些法，产生八地以上的，不退转的，精通智慧和解脱的僧伽。从僧伽获得精华智慧界，是指与俱生相应的界依赖于僧伽，或者说，从三宝作为因缘而增长，从而生起觉醒的种姓。虽然经中直接显示了从僧伽产生，但是从佛产生和从法产生
English
It is called the place of unsurpassed qualities. Thus it is said. Also in other sutras it is said: Just as in stone powder, sesame seeds are not seen, just as one sees the completely purified, so is the Tathagata in the world. Thus it is said. The sixteen great compassions of great Bodhi are: without root, without place, peaceful, near peaceful, naturally luminous, without acceptance or rejection, without characteristics, without object, equality of the three times, without body, unconditioned, without separation, place, not the object of body, speech, and mind, ungraspable, without basis, emptiness, equal to space, the place of suchness, entering into form, entering into formlessness, without outflows, without taking, pure and without defilement, without afflictions; these, after manifesting enlightenment, for those who have not attained it, arise as the sixteen great compassions. The thirty-two qualities are: the ten powers, the four fearlessnesses, and the eighteen unshared qualities of a Buddha. The thirty-two activities are: activities that accord with the ten powers, showing ten aspects in a non-inverted way; corresponding to the four fearlessnesses, showing four aspects without timidity; corresponding to the eighteen unshared qualities, showing eighteen aspects as having fruit; thus, there are thirty-two. These should also be understood from the sutras. Third, regarding showing the order, some say: From the Buddha arises the Dharma, which means that from the profound and vast Bodhi arises the teaching of the profound and vast Dharma; from the Dharma arises the supreme Sangha, which means that from the teaching of the Dharma, the Sangha gathers, or rather, below the supreme Dharma, there is the Dharma of hearing, and below the seventh bhumi, there is the Dharma of practice and realization; from practicing these Dharmas, there arises the Sangha of the eighth bhumi and above, which is irreversible, skilled in wisdom and liberation. From the Sangha, one obtains the essence, the realm of wisdom, which means that the realm associated with co-emergence depends on the Sangha, or rather, from the Three Jewels as the cause, it grows and thus the awakened lineage arises. Although the sutra directly shows arising from the Sangha, it also implies arising from the Buddha and arising from the Dharma.
Chinese
因为我以意义而存在。心性智慧是佛的智慧，而其界是它的近取。最终获得该智慧，被称为殊胜菩提，是界的尽头，具有垢染的如来藏转变为清净，一切垢染灭尽，虚空从突如其来的垢染中解脱，以及自身无有常相的智慧，以及随之而来的菩提产生的原因。所谓力量等，是指菩提所依的功德。所谓利益一切有情，具足诸法，是指以功德成办有情之利益的事业。因此，出生的次第是确定的，这也就显示了不住涅槃之轮。其他的人说，因为皈依处的最初是佛，而且他是三宝的最初之因，所以首先宣说了佛。因为有佛，法才能产生；因为信仰佛而皈依，所以也信仰法而皈依；在那之后宣说佛法，从佛法中产生僧伽；因为信仰法而皈依，所以也信仰僧伽而皈依，因此在那之后宣说了僧伽。因为僧伽所具有的界是近取的因，所以说从僧伽中获得心性。如果问到何时被算作界，直到获得智慧界为止，也就是直到它没有显现为止。因为它已经显现，所以是菩提，因此说获得该智慧是殊胜菩提。依于它的功德，正直地说具足力量等诸法。事业是利益一切有情，这是作为功德的差别而显示的。或者这样，从有情圆满成佛后，转法轮，宣说佛法，为了聚集弟子圣者僧团，三宝依次产生是果。在僧团的相续中，获得与如来藏智慧无别的界，也就是产生证悟，因此在僧团之后显示了所证之界，这是近取的因。最终获得心性智慧，也就是证悟之方便，无垢染
English
Because I exist by meaning. The essence of wisdom is the wisdom of the Buddha, and its realm is its proximate cause. Ultimately, obtaining that wisdom, called supreme Bodhi, is the end of the realm, the transformation of the thusness with defilements, the exhaustion of all defilements, the liberation of space from sudden defilements, and the wisdom of one's own impermanence, and the cause of the arising of subsequent Bodhi. The so-called powers, etc., refer to the qualities that depend on Bodhi. The so-called benefiting all sentient beings, possessing all dharmas, refers to the activity of accomplishing the benefit of sentient beings through qualities. Therefore, the order of birth is certain, and this also shows the wheel of non-abiding Nirvana. Others say that because the first of the refuge is the Buddha, and he is the first cause of the Three Jewels, the Buddha is first taught. Because there is a Buddha, the Dharma arises; because one takes refuge by believing in the Buddha, one also takes refuge by believing in the Dharma; after that, the Dharma is taught, and the Sangha arises from the Dharma; because one takes refuge by believing in the Dharma, one also takes refuge by believing in the Sangha, therefore the Sangha is taught after that. Because the realm possessed by the Sangha is the proximate cause, it is said that the essence is obtained from the Sangha. If asked when it is counted as a realm, it is until the wisdom realm is obtained, that is, until it has not manifested. Because it has manifested, it is Bodhi, therefore it is said that obtaining that wisdom is supreme Bodhi. The qualities that depend on it are rightly said to possess powers and other dharmas. Activity is benefiting all sentient beings, which is shown as a distinction of qualities. Or like this, from the complete enlightenment of sentient beings, the wheel of Dharma is turned, and the Dharma is taught, and in order to gather the disciples, the noble Sangha, the Three Jewels arise in sequence as the result. In the continuum of the Sangha, the realm that is inseparable from the Tathagatagarbha wisdom is obtained, that is, realization arises, therefore the realm to be realized is shown after the Sangha, which is the proximate cause. Ultimately, obtaining the essence of wisdom, that is, the means of realization, is without defilement.