English
Because it is depicted with the drawing of wisdom, it is limitless, and in the ultimate sense, there is no attachment to anything. As it is said in the *Laṅkāvatāra Sūtra*: As long as the mind arises, it cannot reach the end of the vehicle. When the mind transforms, there is no vehicle and no traveler. Here, it speaks of the vehicles of gods and humans. In the same text, it says: The vehicle of gods and the vehicle of Brahmā, similarly, the vehicle of Śrāvakas and, the vehicle of Pratyekabuddhas, I have taught all the vehicles. Relying on the vehicles of gods and humans, one can transform suffering, and later, one does not cling to anything. The second extensive explanation, combining with peace, has six aspects. First, the general explanation of the virtues that are in harmony with liberation: Now, the virtues that are in harmony with liberation are definitely the accomplishment of goodness, and now the order of that is explained. The supreme virtue of liberation keeps saṃsāra far away, that is, in existence, from high and low actions, it transcends both black and white, and inclines towards peace. The causes of liberation, such as the virtues that are in harmony with liberation, are uncontaminated. The ten virtues and the formless meditations, and the six pāramitās, etc., are included in the five paths. That is, after realizing the selflessness of persons and phenomena, with the virtues of the union of skillful means and wisdom, not abiding in existence or peace, doing the benefit of beings, because of accomplishing the boundless state of the victorious ones, therefore, the virtues of yoga transcend all the worlds. In this way, the previously shown virtues that are in harmony with merit and, being completely free from both sins, the cause of arising in existence and saṃsāra, the virtues that are completely liberated from all contaminated causes, are only the cause of liberation. That is, the accumulation of merit with appearance, the ten virtues and, the five pāramitās, etc., all relative truths, and the accumulation of wisdom without appearance, the meaning of wisdom not abiding in the two extremes, united in pairs, included in the order of the five paths, is inclined towards the state of Buddhahood, therefore, it transcends worldly virtues. Among them, worldly people cling to things and characteristics, but here, when practicing virtue, one knows that there are no things and characteristics, liberated from the thoughts of merit and non-merit, knowing emptiness and great compassion as the essence, according to the order. In the *Compendium Sūtra*, it says: A woman born from a skilled carpenter or craftsman, makes similar tools, and she can do all the things. Similarly, skilled in using wisdom
Chinese
菩萨也是，以无分别智行一切事。如《宝鬘论》云：以智慧故，有与无寂灭，超越罪与福，彼从恶趣善趣中，说为殊胜解脱。又如“以空性为心髓，于某些菩提之修持”之理。 虽显为善，然不以真实之想和执着之心，如幻如化般为利他而行，乃是殊胜菩提资粮。 并且，以智慧如虚空般摄持之善，才是解脱之道，若不摄持则不然。如《摄颂》云：譬如盲人无眼目，亿万俱胝数，不能知路入城市，如是五度佛亦然，若无般若慧眼目，终不能得正觉果。又如《八千颂》云：五度若为般若度所摄持，则能入于一切智智之大城。 如是，一切法皆无自性，故善亦无自性之理，令初学者及劣慧者惊怖。如《宝鬘论》云： 决定善法亦复然， 细微深奥显现时， 无闻童蒙诸凡愚， 闻已惊怖佛所说。 如《般若十万颂》云： 善现，一切法无自性，六度亦无自性，能观察者与所观察二者皆不可得，亦不可见。当知此法不应在新入大乘者、声闻及缘觉种性者前宣说。 何以故？谓彼等闻已，心生恐惧、惊慌，毛发竖立，因而舍弃般若波罗蜜多。 认识此理是：何为解脱之善？即有相之福德资粮，与无相之智慧资粮，二者结合，清净二障，现证二身。然此乃凡夫之有漏，圣者
English
Also, Bodhisattvas perform all actions with non-conceptual wisdom. As it is said in the Ratnavali: "Because of wisdom, existence and non-existence are pacified, transcending sin and merit. From evil and good destinies, that is said to be supreme liberation." And in the manner of "with emptiness as the heart, some practices of enlightenment." Although it appears as virtuous, acting for the benefit of others like an illusion without true thought and attachment is the supreme accumulation for enlightenment. Furthermore, virtue grasped by wisdom like the sky is the path to liberation; if not grasped, it will not change. As it is said in the Abhisamayalankara: "For example, billions of blind people without eyes cannot know the path to enter the city. Likewise, these five perfections of the Victorious Ones, if they obtain the eye of the perfection of wisdom." And in the Eight Thousand Stanza Prajnaparamita Sutra: "When the five perfections are grasped by the perfection of wisdom, then one will enter the great city of omniscience." Thus, since all phenomena are without inherent existence, this principle that even virtue is without inherent existence frightens beginners and those of lesser intelligence. As it is said in the Ratnavali: "Even the most excellent dharmas, when they appear subtle and profound, cause fear to children who are without learning, as the Victorious Ones have said." From the Hundred Thousand Stanza Prajnaparamita Sutra: "Subhuti, all dharmas are without essence, and the six perfections are also without essence. Both the object of investigation and the investigator are not found, nor are they truly seen." It should be known that this dharma should not be spoken in front of those newly entering the Great Vehicle, or those of the Hearer or Solitary Realizer lineages. Why is that? Because they will be afraid, terrified, and their hair will stand on end, and they will abandon the Perfection of Wisdom. Identifying it: What is the virtue of liberation? It is the accumulation of merit with focus and the accumulation of wisdom without focus, and by combining the two, one purifies the two obscurations and manifests the two bodies. However, this is the contaminated of ordinary beings, the noble
Chinese
具有无漏平等之后行境，次第修习便能获得解脱。布施等五者是福德，智慧是智慧之聚，二者结合便能显现二身。如《宝鬘论》所说：诸佛之色身，由福德聚所生；法身若略说，由智慧聚而生。因此这二聚，是获得佛陀之因。若如是希求，则此福德与智慧，应当恒常修习。如是也，由二资粮所生的佛之色身的相好之次第，是从高到高成就之理。声闻、独觉和异生以及菩萨的福德，以十倍之数才能成就佛的一个毛孔。如是众多毛孔以百倍之数才能成就一个随好。八十随好各自乘以百倍才能成就一相。三十二相各自乘以千倍才能成就眉间白毫相。眉间白毫相的福德乘以千百倍才能成就无见顶相。成就顶髻之百倍能成就语妙音海螺。彼论云：不可思议之福德，如何生出佛之相？大乘经中，大王如是说。从独觉等生，从有学无学等生，世间所有一切福德，如世间般无量，将此乘以十倍，便能成就一个毛孔。佛之毛孔，一切皆与此相同。所有毛孔，所生之福德，将此乘以百倍，便能成就一个随好。如是众多福德，大王，随好，每一个皆能圆满，如是直到八十。八十随好，成就之福德聚为何？将此乘以百倍，便能成就一个大丈夫相。三十二相成就之广大福德为何？将此乘以千
English
Possessing the realm of action of stainless equality, liberation is attained through gradual practice. The five, such as generosity, are merit, and wisdom is the accumulation of wisdom, which, when combined, manifests the two bodies. As stated in the "Ratnavali": The Rupakaya of the Buddhas arises from the accumulation of merit; the Dharmakaya, in brief, arises from the accumulation of wisdom. Therefore, these two accumulations are the cause for attaining Buddhahood. If one desires thus, then this merit and wisdom should always be cultivated. Moreover, the order of the marks and signs of the Buddha's Rupakaya, which is generated by the two accumulations, is achieved from higher to higher. The merit of Shravakas, Pratyekabuddhas, ordinary beings, and Bodhisattvas is multiplied tenfold to achieve one pore of the Buddha. As many pores as there are, multiplied a hundredfold, achieve one minor mark. Each of the eighty minor marks, multiplied a hundredfold, achieves one major mark. Each of the thirty-two major marks, multiplied a thousandfold, achieves the urna hair between the eyebrows. The merit of the urna hair, multiplied a hundred thousandfold, achieves the invisible crown protuberance. A hundredfold of generating the crown protuberance achieves the conch of the Dharma speech. It is said in the same text: From inconceivable merit, how do the marks of the Buddha arise? In the great Sutra of the Mahayana, the great king thus spoke: Arising from all Pratyekabuddhas, arising from those with learning and without learning, all the merit of the entire world, immeasurable as the world, multiplying this by ten, one pore is achieved. The pores of the Buddha are all the same as this. Whatever merit is generated by all the pores, multiplying this by a hundred, one excellent minor mark is achieved. With so much merit, O King, each of the excellent minor marks is perfected, and thus up to eighty occur. What is the accumulation of merit that achieves the eighty minor marks? Multiplying this by a hundred, one major mark of a great being is achieved. What is the vast merit that achieves the thirty-two marks? Multiplying this by a thousand,
Chinese
如同栅栏一般。 眉间白毫宛如新月。 眉间白毫之福德， 乃是千百万劫之积累。 若观其顶则不可见， 能生救护之顶髻。 生出顶髻之福德， 若行百倍之功德， 即是具足十力之法螺。 如是说。 此外，从殊胜法以下皆是世间法，是有漏的。其以上是出世间法，是无漏的，这是有漏和无漏的分界线。等持之智慧是无漏的，后得说是是有漏的，这是道有漏和无漏。布施等五者是有漏的，智慧是无漏的，这是善有漏和无漏。解脱之因的行持方式是：现在，这些善是依靠什么，作用是什么呢？与解脱分相应的善，实际上是由远离真实现象的因所摄持，因此虽然依赖于各种习气的阿赖耶识，但由远离之因所获得的远离之果，是依赖于种姓或心髓之上的，因此说，不改变的殊胜解脱之因，也是由其要点所致。解脱，善之所依是种姓，而且，那是心之自性光明，无垢之界，是自性安住之种姓，其显现是二身九喻，慈悲之自性本然安住，被称为增长种姓，如来是这样说的。根本是觉性之智慧光明，本体无有三毒，故而是善。如是说。对此，这里的最后之教言，为了如实显现所有如来之大秘密的了义经部是：《圣持咒自在王请问经》，《吉祥鬘狮子吼请问经》，《宝女请问经》，《天女无垢请问经》，《弥邬童指鬘经》，《圣般涅槃大经》，《慈氏请问经》，《如来藏经》等等。从这些经典中可知，一切有情本然安住的法界，自性清净的心之自性或界，即是如来藏。本然安住，不变异，从其显现出
English
Like a fence. The white hair between the eyebrows is like a new moon. The merit of the white hair between the eyebrows, Is the accumulation of millions of kalpas. If you look at its top, it is invisible, It can generate the crown that protects. The merit of generating the crown, If you do a hundred times the merit, It is the Dharma conch with ten powers. So it is said. Furthermore, everything below the supreme Dharma is worldly, with outflows. What is beyond that is transcendental, without outflows, which is the boundary between outflows and non-outflows. The wisdom of meditative equipoise is without outflows. Subsequent attainment is said to be with outflows, which is the path with and without outflows. The five, such as generosity, are with outflows. Wisdom is without outflows, which is virtue with and without outflows. The way to act as a cause of liberation is: Now, what do these virtues rely on and what is their function? The virtue corresponding to the part of liberation is actually held by the cause of being free from true phenomena, so although it depends on the alaya consciousness of various habits, the result of separation obtained by the cause of separation depends on the lineage or the essence, so it is said that the cause of unchanging and supreme liberation is also due to its key points. Liberation, the basis of virtue is lineage, and that is the nature of the mind, clear light, the immaculate realm, the lineage of self-abiding nature, its manifestation is the two bodies and nine metaphors, the nature of compassion is naturally abiding, and it is called the increasing lineage, so the Tathagata said. The root is the clear light of the wisdom of awareness, and the essence is without the three poisons, so it is virtue. It is said like this. In this regard, the final teaching here, in order to truly reveal the great secret of all Tathagatas, the definitive meaning sutra pitaka is: The Sutra Requested by the Noble King of Dharani Empowerment, The Sutra Requested by the Glorious Garland Lion's Roar Sound, The Sutra Requested by the Treasure Girl, The Sutra Requested by the Immaculate Goddess, The Sutra of the Finger Garland of Miu Tong, The Great Sutra of the Noble Complete Nirvana, The Sutra Requested by Maitreya, The Sutra of the Tathagatagarbha, and so on. From these sutras, it can be known that the Dharmadhatu naturally abiding in all sentient beings, the nature or realm of the self-purified mind, is the Tathagatagarbha. Naturally abiding, unchanging, from its manifestation