English
So! This stage is like a magician bodhisattva. In order not to be inverted, it combines the means of the path and wisdom with transcendent wisdom, and it is only a matter of very firm faith and understanding. Since the reality of the two selflessnesses is not directly realized, it is established in the stage of practice by faith. Although the bodhisattva who abides in this path is an ordinary person, the "Holy Cloud of Jewels Sutra" says that he has five special qualities. Among the four differences of antidotes, the antidote of aversion is: observing conditioned dharmas, such as diseases, tumors, pains, etc., and being disgusted with them. The antidote of abandonment is: the path of gradual application to abandoning what should be abandoned, and the beginning of abandonment, which is all the uninterrupted paths, etc. The antidote of support is: Adhara (藏文：ཨ་དྷ་ར་，梵文天城体：आधार，梵文罗马拟音：ādhāra，汉语字面意思：Support), which is the support or the universal holder, which means that it can universally hold the merits of what has been abandoned, and experience the path of liberation of transformation. The antidote of prolongation is: the special path and so on. The difference of abandonment is: abandoning the seeds of obscurations and the faults of manifestation, and completely escaping from all the poverty of children. The difference of realization is: realizing the two selflessnesses from the part of meditation. The difference of good qualities is: having many good qualities such as samadhi, eyes, superknowledge, and magical powers. The difference of surpassing the path of accumulation is: although it is similar to the stage of the great path of accumulation in terms of what is produced by meditation, there are differences in the distance to the path of seeing, and in whether the warmth of wisdom is stable or not. From the time of obtaining the path of seeing, in general, in all the holy lands, emptiness and great compassion are united and inseparable. When abiding in emptiness, one is inseparable from the essence of great compassion; when studying the practice of giving, etc., in the subsequent attainment, it is accomplished by being grasped by the wisdom of non-conceptualizing the three circles. When, in the subsequent attainment of the supreme Dharma, one enters into seeing the reality that is free from all elaborations of transcendent wisdom, it is called the path of seeing, which is the first of the ten bhumis, the Joyful One. In this bhumi, the Dharma eye, free from dust and defilement, arises for all dharmas.
Chinese
由于获得了完全的解脱，因此直接证悟了法性之真谛。此见道的产生之所依身体类似于资粮道和加行道，心之所依是第四禅。原因是，大乘资粮道和加行道之路，而紧随其后的近取因是胜法位。果是大乘修道。体相是，在未生起无漏修道之前，证悟二无我的超世间智慧。之后，在修习圣道之修道上，虽然在七种不净地有方便与智慧的双运，但有止观的各自修习，并且，所有能取和所取的二取分别念，如盐溶于水般，清净于一个无分别智慧的境界中，因此现证了远离一切心之戏论的胜义谛，所以是止。虽然仅仅是说圣者的止之智慧是无分别智慧，但在自宗，并非仅仅是不执着为真实，而是认为远离了一切二取分别念。所谓的后得，是指现证具有形象之三摩地的状态。例如，《华严经》中说，善财的善知识们各自显示了自己三摩地的解脱神变，同样，布施等菩萨的伟大行持，也是仅仅依靠三摩地的力量来成就的。获得清净地之后，依靠具足一切殊胜相的空性三摩地，在无漏之界中，依次获得如来的一切功德相、无量和不可思议，依靠无相无勤的道路，自他二利任运成就，因此止观的修习变得无别。这些修道产生之所依身体，不一定是三洲之人，因为多生于欲界和色界的天人中。《经庄严论》中说：“如意取生故。”，因此也可以生于其他地方。心之所依是第四禅。原因是，大乘的资粮道、加行道和见道这三者。果是大乘的无学道。
English
Having attained complete liberation, the truth of reality is directly seen. The physical basis for the arising of this path of seeing is similar to the paths of accumulation and preparation, and the mental basis is the fourth dhyana. The cause is the path of the Great Vehicle's paths of accumulation and preparation, and the immediately preceding condition is the supreme dharma. The result is the path of meditation of the Great Vehicle. Its characteristic is the supramundane wisdom that realizes the two selflessnesses before the arising of the uncontaminated path of meditation. Then, on the path of meditation, which cultivates the noble path, although there is a union of skillful means and wisdom in the seven impure grounds, there are separate practices of quiescence and insight. Moreover, all dualistic thoughts of object and subject are purified into the realm of a single non-conceptual wisdom, like salt dissolving in water. Therefore, the ultimate truth, which is free from all mental elaborations, is realized, hence it is quiescence. Although it is merely said that the wisdom of quiescence of the noble ones is non-conceptual wisdom, in our own system, it is not merely non-attachment to reality, but it is considered to be free from all dualistic thoughts. The so-called subsequent attainment refers to the state of manifesting samadhi with aspects. For example, in the Avatamsaka Sutra, it is said that the virtuous friends of Sudhana each displayed the power of liberation of their own samadhi. Similarly, the great deeds of the bodhisattvas, such as generosity, are also accomplished solely through the power of samadhi. After attaining the pure ground, relying on the samadhi of emptiness that possesses all supreme aspects, in the uncontaminated realm, all aspects of the qualities of the Tathagata, the immeasurable, and the inconceivable are obtained in sequence. Relying on the path free from signs and effort, the two benefits of oneself and others are spontaneously accomplished, and therefore the practice of quiescence and insight becomes inseparable. The physical basis for the arising of these paths of meditation is not necessarily human beings of the three continents, because they are often born among the gods of the desire and form realms. The Ornament of the Sutras says, "Because of deliberately taking existence," thus it is also possible to be born in other places. The mental basis is the fourth dhyana. The cause is the three paths of accumulation, preparation, and seeing of the Great Vehicle. The result is the path of no more learning of the Great Vehicle.
Chinese
定义是，随大乘见道之后所生的智慧，总摄于大乘修道之道的智慧。这些道的时期的十地之分类等，之前已经说过了。于此地道之时所说的功德之相，所有那些新获得前所未有的功德，以及从脱离烦恼障的力量而显现本来就有的功德这两个方面，据说出自于将如来藏分为需引导和不需引导的两种观点。也就是说，圣者月称论师所说的如来藏是需引导的观点，是指在众生的相续中，存在着常恒坚固、清晰圆满的具相之身，这被认为是需引导的观点，而不是说没有与光明智慧、远离戏论的空性成为一体。因此，虽然两大车轨的说法在文字上看起来有所不同，但重要的是要了解它们在意义上融合为一体，就像汇入同一条河流一样。如《月灯经》所说：“世间界是完全空性的，我所说的所有经文，词句不同但意义相同，无法全部表达。”以及《诸法无生经》所说：“若不能完全了解法的自性，就不能以言辞之束缚证得菩提。”以及《楞伽经》所说：“所谓多闻，是指精通意义，而不是精通文字。”第三，讲述获得果位的方式：从那以后，所有修道都达到圆满，在第十地的最后阶段，以无碍的金刚喻定摧毁与生俱来的烦恼障的极其微细、难以断除的习气，从而无余地断除细微的所知障，并证得所有断证功德，完全现证菩提，这就是无学道。此道的身体所依是共同的赡部洲的刹帝利种姓或婆罗门种姓中成佛，不共同的是在色究竟天成佛的所依。意之所依是第四禅。因是于四种学道中二资粮达到圆满。果是现观庄严论中说：与何者完全具
English
The definition is: the wisdom that arises after the Mahayana path of seeing, which is encompassed by the path of Mahayana training. The classifications of the ten bhumis during the times of these paths, etc., have already been explained. All the aspects of qualities that are explained in the context of each of those bhumis and paths, such as newly obtaining previously non-existent qualities, and the manifestation of qualities that are inherently present due to the power of being free from the obscurations of the elements, are said to arise from the perspective of considering the Tathagatagarbha as twofold: those that need to be led and those that do not. That is to say, the master Chandrakirti's statement that the Tathagatagarbha is of provisional meaning refers to the explanation that there exists in the continuum of beings a body with marks and signs that is permanent, stable, and complete, which is considered to be of provisional meaning. It is not that he said there is nothing that is one with the emptiness that is the luminosity of wisdom, free from elaboration. Therefore, although the explanations of the two great chariots appear to be different in words alone, it is important to understand that in meaning, they merge into one river of intention. As stated in the "Moon Lamp Sutra": "The realms of the world are completely empty. Whatever sutras I have spoken, the words are different, but the meaning is the same. It is not possible to express everything." And as stated in the "Sutra of the Non-arising of All Dharmas": "If one does not fully understand the nature of dharmas, one will not attain enlightenment through the bonds of words." And as stated in the "Lankavatara Sutra": "What is called great learning is being skilled in meaning, not being skilled in words." Third, explaining how to obtain the result: From then on, all the paths of meditation are completed, and at the final stage of the tenth bhumi, with the vajra-like samadhi that has no obstruction in destroying even the extremely subtle and difficult-to-abandon habitual tendencies of the innate obscurations, one destroys that subtle obscuration of knowledge without remainder, and having fully realized all the qualities of abandonment and realization, one becomes fully enlightened, which is the path of no more learning. The physical basis for this is commonly considered to be enlightenment from the royal or brahmin caste of Jambudvipa. Uncommonly, it is whatever basis there is for enlightenment in Akanishta. The basis of mind is the fourth dhyana. The cause is the completion of the two accumulations in the four paths of learning. The result is stated in the Ornament of Clear Realization: "Perfectly endowed with what,
Chinese
如经中所说：“具足一切相，宣说种种法。”如同经中所说，通过转法轮等圆满的事业，将一切众生安置于三种菩提之中。其体性是，随顺大乘禅修道次第的智慧，成为断证究竟的自性。此时，无有不平等之时等十八不共佛法，以及十力、四无畏等一切功德显现，而成佛。这些的分类广说有三种：所依之身、所依之智慧、事业之事业。首先，关于所依之身，一切佛的身是唯一的，即断证功德圆满的，一切种智的智慧法身。或者，有两种身，即法身和色身。或者，有三种身，即法身、报身、化身。或者，有四种身，即自性身、智慧法身、圆满报身、化身。首先，关于自性身，《现观庄严论》中说：“佛陀之自性身，是无漏之法，获得一切清净之相，彼等自性具特征。”因此，究竟成佛之地的无漏智慧，如二十一种分类等，彼等的自性或法性，即具有两种清净的真如。第二，智慧法身是，智慧方面的分类，即佛陀自身心相续中存在的证悟之法。如前经所说：菩提分（藏文：བྱང་ཆུབ་ཕྱོགས་，梵文天城体：बोधिपक्ष，梵文罗马拟音：bodhipakṣa，汉语字面意思：菩提分）、无量（藏文：ཚད་མེད་，梵文天城体：अप्रमाण，梵文罗马拟音：apramāṇa，汉语字面意思：无量），解脱（藏文：རྣམ་པར་ཐར་，梵文天城体：विमोक्ष，梵文罗马拟音：vimokṣa，汉语字面意思：解脱）和渐次，九次第定（藏文：སྙོམས་འཇུག་དགུ་，梵文天城体：नव अनुपूर्वसमापत्तयः，梵文罗马拟音：nava anupūrvasamāpattayaḥ，汉语字面意思：九次第定），十遍处（藏文：ཟད་པར་བཅུ་，梵文天城体：दश कृत्स्नायतनानि，梵文罗马拟音：daśa kṛtsnāyatanāni，汉语字面意思：十遍处），胜处，通过详细分类有八种，无烦恼（藏文：ཉོན་མོངས་མེད་，梵文天城体：निर्क्लेश，梵文罗马拟音：nirkleśa，汉语字面意思：无烦恼）和愿智，神通（藏文：མངོན་ཤེས་，梵文天城体：अभिज्ञा，梵文罗马拟音：abhijñā，汉语字面意思：神通）和各别正知，四一切种清净，十自在（藏文：དབང་བཅུ་，梵文天城体：दश वशिताः，梵文罗马拟音：daśa vaśitāḥ，汉语字面意思：十自在）和十力（藏文：སྟོབས་བཅུ་，梵文天城体：दश बलानि，梵文罗马拟音：daśa balāni，汉语字面意思：十力），四无畏（藏文：མི་འཇིགས་པ་ནི་བཞི་，梵文天城体：चत्वारि वैशारद्यानि，梵文罗马拟音：catvāri vaiśāradyāni，汉语字面意思：四无畏），三不护，三念住，无忘失法性，习气完全断除，以及对众生的大悲心，唯有佛陀的不共