Chinese
大。如是说。无二乃是胜义法身。因他人不能胜故，无有怖畏。以大悲和愿力的力量，化现为各种不同的形象。阿赖耶识本身与各种不同的分别念相关联，故为相续。如是对于成办一切轮回之事感到欢喜。以胜义谛而言，以喜好和执着于空性的心，从三界的贪欲中解脱出来而断除。以大智慧从有寂中解脱，却又因大悲而化现于彼处，欢喜成办利他之事。成办利他之事时，身的光彩如何呢？如洁白的云朵般白皙。光芒美好如秋季的月光。如初升太阳的光芒般美丽。指甲的光芒则更为鲜红。如是说。不为世间所染污的相好，光色如云般洁白。以智慧的光芒照耀为例，如秋季的月光般，遣除无明的黑暗，使众生感到满足。不仅如此，还具有六种智慧融为一体的象征，拥有六种光色的身。以对众生的大悲为象征，手指甲是红色的。装饰的差别如何呢？顶髻美好高耸。头发殊胜高大。宝珠巨大光彩夺目。具有佛陀化身的庄严。如是说。以战胜二边的象征，头上以珍宝制成的顶髻庄严而美好。头发也因胜过其他而成为最殊胜的，如珍宝般高耸，拥有青蓝而美丽的头发。以圆满成办利益众生的象征，在心间以如意宝珠装饰。以拥有无数佛陀化身的象征，每个毛孔都显现着智慧勇识，庄严而美丽。如是，他具有什么样的道的差别呢？能遍游百千俱胝世界。具有神变足的强大力量。他本身具有强大的忆念力。如是说。百千俱胝世界只是举例而言，实际上是能遍游无边无际的世界。遍游之后做什么呢？通过神变足等方式来利益众生。四神变足是欲
English
Great. Thus it is said. Non-duality is the ultimate Dharmakaya. Because others cannot overcome it, there is no fear. Through the power of compassion and aspiration, it manifests in various forms of consciousness. The Alaya consciousness itself is connected with various conceptualizations, thus it is a continuum. Thus, one rejoices in accomplishing all the affairs of samsara. In terms of ultimate truth, with a mind that delights in and is attached to emptiness, one is liberated from the desires of the three realms and abandons them. With great wisdom, one is liberated from existence, yet out of compassion, one manifests there and rejoices in accomplishing the benefit of others. When accomplishing the benefit of others, what is the radiance of the body like? It is as white as pure white clouds. The light is as beautiful as the autumn moonlight. It is as beautiful as the center of the rising sun. The light of the fingernails is even more red. Thus it is said. The signs and marks that are not tainted by phenomena, the color of the light is as white as clouds. As an example of the radiating light of wisdom, like the autumn moonlight, it dispels the darkness of ignorance and satisfies beings. Moreover, as a symbol of the oneness of the six wisdoms, it possesses a body with six colors of light. As a symbol of compassion for beings, the fingernails are red. What are the distinctions of the ornaments? The crown is beautiful and towering. The hair is supreme and great. The jewel is great, radiant, and glorious. It is adorned with the ornaments of the Buddha's manifestations. Thus it is said. As a symbol of overcoming the two extremes, the head is adorned with a precious jewel crown that is beautiful and splendid. The hair is also supreme because it surpasses others, like a towering jewel, possessing blue and beautiful hair. As a symbol of perfectly accomplishing the benefit of beings, the heart is adorned with a wish-fulfilling jewel. As a symbol of possessing countless manifestations of the Buddha, each pore reveals a wisdom hero, adorned with splendor and beauty. What kind of path distinctions does such a being possess? He travels through hundreds of billions of worlds. He possesses the great power of the miraculous feet. He himself possesses great mindfulness. Thus it is said. Hundreds of billions of worlds are just an example, but in reality, he travels through limitless worlds. After traveling, what does he do? He benefits beings through the means of the four miraculous feet, etc. The four miraculous feet are desire.
Chinese
具有欲乐之等持的神通足，具有心之等持的神通足，具有精进之等持的神通足，具有观择之等持的神通足。又，怀着不忘失意义的巨大忆念。此外，菩提之支是什么呢？四念住胜过等持，菩提支是鲜花和焚香，如来功德如大海，通达八支道之理，通达真实佛道。如是说。四念住是：身念住、心、感受和法。这些是资粮道的阶段。由于不执着于这四念住，所以胜过等持。在见道的阶段有七菩提支：正念菩提支、择法、精进、喜、轻安、等持和舍。以这样的方式利益众生，令圣者欢喜，所以是鲜花和焚香。不仅如此，还有佛陀的十八不共法等等，尊者您成为如来功德如大海的基础。此外，在修道的阶段有八圣道支：正见、正思、正语、正业、正命、正精进、正念和正定。通达这样的道理后，引导众生。这样理解就是通达真实成佛之道。为了成办利他事业，首先必须生起大悲心。对一切众生都非常执着，像虚空一样没有执着，进入一切众生的心中，像一切众生的心一样迅速。如是说。像母亲对独子一样，以慈悲心执着于一切众生。如果这样，难道不会变成有相吗？因为像虚空一样了知，所以执着不会自行消失。而且，普遍进入一切众生的心中，为了利益众生，精进如心一般迅速。这也是为了显示了知所作事业的对境。了知一切众生的根器和意乐，夺取一切众生的心。
English
Possessing the samadhi of desire, the miraculous foot; possessing the samadhi of mind, the miraculous foot; possessing the samadhi of diligence, the miraculous foot; possessing the samadhi of investigation, the miraculous foot. Moreover, holding great mindfulness that does not forget the meaning. Furthermore, what are the limbs of enlightenment? The four mindfulnesses overcome samadhi, the limbs of enlightenment are flowers and incense, the qualities of the Tathagata are like the ocean, understanding the eightfold path, understanding the true Buddha path. Thus it is said. The four mindfulnesses are: mindfulness of the body, mind, feelings, and dharmas. These are the stages of the path of accumulation. Because of not clinging to these four mindfulnesses, samadhi is overcome. In the stage of the path of seeing, there are seven limbs of enlightenment: right mindfulness as a limb of enlightenment, discrimination of dharmas, diligence, joy, tranquility, samadhi, and equanimity. By acting for the benefit of beings in such a way, and pleasing the noble ones, it is flowers and incense. Moreover, there are the eighteen unshared qualities of the Buddha, etc., and the venerable one becomes the basis for the qualities of the Tathagata, which are like an ocean. Furthermore, in the stage of the path of meditation, there are the eightfold noble path limbs: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samadhi. Understanding such a way, he guides beings. Understanding in this way is understanding the path to perfect enlightenment. In order to accomplish the benefit of others, compassion must arise first. He is very attached to all sentient beings, but without attachment like the sky, entering the minds of all sentient beings, as swift as the minds of all sentient beings. Thus it is said. Like a mother to her only child, he is attached to all sentient beings with compassion. If so, will it not become characterized? Because he knows like the sky, the attachment does not dispel itself. Moreover, he enters the minds of all sentient beings universally, and for the benefit of beings, his diligence is as swift as the mind. This is also to show that he knows the object of the work to be done. Knowing the faculties and intentions of all sentient beings, captivating the minds of all sentient beings.
Chinese
通晓五蕴之义， 持有清净五蕴者。 如是说，了知一切众生上中下根器，以及了知彼等所好乐之义。以示现观瞻圣容亦无法满足，亦能摄人心意，以能将有分别之心转为无分别之心，亦能摄人心意。彼即是了知五蕴之义如幻如化，于胜义谛中，了知无生。彼亦与清净之五蕴相应，即是戒蕴，定蕴，慧蕴，解脱蕴，解脱知见蕴。若问如何知晓成办利他之方便？安住一切出离之边际， 精通一切出离法， 安住一切出离道， 示现一切出离法。 如是说，从三界中决定出离之究竟法即是无二智慧，而尊者自性安住于此，并且善巧于示现一切出离之法。亦示现自身安住于彼道之理，因为与他人相同之故。为所化众生开示如何相应之法。彼以何种方式成办利他之事？断除十二有支之生根， 持有十二清净之相， 具有四谛之理， 持有证悟八识之智， 具有十二种真实义， 通达十六种真如， 以二十种行相证菩提， 通达一切圆满正等觉， 示现一切佛之化身， 化现无数俱胝。 如是说，以十二缘起支则是轮回，无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死。彼等之根本即是无明，若无明灭，则彼等亦灭之原
English
Knowing the meaning of the five aggregates, Holding the five pure aggregates. Thus it is said, knowing the superior, middling, and inferior faculties of all sentient beings, and knowing the meanings they favor. By showing that looking at the holy form is not enough, one also captivates the minds of all sentient beings, and by transforming minds with conceptualization into minds without conceptualization, one also captivates the minds. That is, knowing the meaning of the five aggregates as like illusions, and in ultimate truth, knowing that there is no birth. That is, being endowed with the five pure aggregates, namely, the aggregate of discipline, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the wisdom of seeing liberation. If asked, how does one know the means of accomplishing benefit for others? Abiding at the edge of all renunciation, Skilled in all that is renounced, Abiding on the path of all renunciation, Showing all that is renounced. Thus it is said, the ultimate Dharma of definite departure from the three realms is non-dual wisdom, and the venerable one spontaneously abides in it, and is also skilled in showing all the Dharma of departure. He also shows the manner of abiding on that path himself, because he is the same as others. He teaches the Dharma to be tamed in a way that is appropriate. How does he accomplish the benefit of others? Uprooting the root of existence with the twelve limbs, Holding the twelve aspects of purity, Having the aspect of the four truths, Holding the wisdom of realizing the eight consciousnesses, Having the twelve aspects of truth, Understanding the sixteen aspects of suchness, Attaining enlightenment with twenty aspects, Perfectly knowing all Buddhas, Manifesting the emanation body of all Buddhas, Emanating countless billions. Thus it is said, the twelve limbs of dependent origination are existence, with ignorance as the condition for action, action as the condition for consciousness, consciousness as the condition for name and form, name and form as the condition for the six senses, the six senses as the condition for contact, contact as the condition for feeling, feeling as the condition for craving, craving as the condition for grasping, grasping as the condition for existence, existence as the condition for birth, and birth as the condition for aging and death. The root of these is ignorance, and if ignorance ceases, then they cease.
Chinese
亦然。以无二大智慧，从根本上断除无明。又十二处清净之理为：眼处、色处、耳、声、鼻、香、舌、味、身、触、意、法。又以四种真谛引导众生：苦谛、集谛、灭谛、道谛。这些是共同之道。特殊之道是证悟八识聚之自性，即七识乃阿赖耶之加持所生，若知阿赖耶无生，则以此类推，八识皆知为无生。如是说：以知八识无生故，其意与诸佛等同。如是。真实谛之义亦具足佛陀之十二功德，即五部、五智、智慧与大悲。彼之十六相为空性十六种，即内空性、外空性、内外空性、空性空性、大空性、胜义空性、有为空性、无为空性、超边际空性、无始无终空性、无舍空性、自性空性、诸法空性、自相空性、无可见空性、无事物自性空性。未证悟之时，于众生之位，有地等五大、色等五蕴、贪等五烦恼、眼等五根，显现为二十种相。证悟之时，彼等亦显现为五部五智，佛之法亦汇集于彼等之中，从彼等相中解脱，故佛之菩提为殊胜。如是说：五大与五烦恼，远离五根之执着，显现为五部五智，是圆满成佛之菩提。如是说。
English
It is so. With the great wisdom of non-duality, ignorance is eradicated from its root. Furthermore, the manner in which the twelve sources are purified is as follows: the source of the eye, the source of forms, the ear, sounds, the nose, smells, the tongue, tastes, the body, tactile objects, the mind, and phenomena. Furthermore, beings are led by the four truths: the truth of suffering, the truth of the origin, the truth of cessation, and the truth of the path. These are the common paths. The extraordinary path is the realization of the nature of the eight aggregates of consciousness. That is, the seven aggregates arise from the blessings of the all-ground consciousness, and by knowing the all-ground as unborn, by analogy, all eight are known as unborn. As it is said: By knowing the eight as unborn, one's intention is equal to all the victorious ones. Like that. The meaning of the true truth is also endowed with the twelve qualities of the Buddha, namely, the five families, the five wisdoms, wisdom, and special compassion. These sixteen aspects are the sixteen emptinesses: the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate reality, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness beyond extremes, the emptiness of beginninglessness and endlessness, the emptiness of non-abandonment, the emptiness of self-nature, the emptiness of all phenomena, the emptiness of self-characteristics, the emptiness of non-observation, and the emptiness of the nature of non-things. When this is not realized, in the state of sentient beings, there are the five elements such as earth, the five aggregates such as form, the five afflictions such as desire, and the five faculties such as the eye, appearing as twenty aspects. At the time of realization, these also appear as the five families and five wisdoms, and the Buddha's teachings are also gathered into them. Since liberation from these aspects is the enlightenment of the Buddha, it is supreme. As it is said: The five elements and the five afflictions, freed from the attachment to the five faculties, appear as the five families and five wisdoms, and are the enlightenment of perfect Buddhahood. As it was said.