Chinese
第三，关于过去、未来和现在，没有执着和障碍，这是三者。一切圆满唯有佛陀才能做到，其他则不然。因此，具备一切殊胜功德的是佛陀法身的体性。如佛陀所说：法身如虚空，色身具美貌。有些人认为法身具有相好，这完全是依赖于报身和化身而产生的繁琐说法。如果仅仅因为使用了“身”这个词就认为一定有相好，那么本体身也应该有相好。如果承认这一点，那么从清净法界大平等性而言，是本体身；从断证圆满的智慧而言，是法身。二者如水和湿性一般不可分割。如果认为在一个基上，仅从外表来看，还有六十四种妙相和八十种随好，这是世尊没有宣说的颠倒知见。一切都已确定，不应有任何怀疑。这种分类方式在《现观庄严论》中说：佛陀的本体身，是获得一切无漏之法，以及一切清净功德，具有自性之相。此外，还有菩提分法、四无量心、八解脱和次第九次第定，以及十遍处、八胜处，通过分类有八种，无烦恼、愿智和各别正智，四种不同的相，十自在和十力，四无畏，三护，三种近念，无忘失法性，断除习气，以及对众生的大悲心，唯有佛陀才有的十八不共法。凡是所说的这些，都是一切种智，也称为法身。第一句的意义将在宣说三十七菩提分法时阐释。具有色身者观看色身，不具有色身者观看色身的不净，这是三种。四无色定以及灭尽定共五种，这八种各自之后附加解脱。
English
Third, regarding the past, future, and present, there is no attachment or obstruction; these are the three. Complete perfection is only possible for the Buddha; it is not for others. Therefore, the essence of the Dharmakaya of the Buddha is endowed with all supreme qualities. As the Buddha said: The Dharmakaya is like space, and the Rupakaya possesses beauty. Some people think that the Dharmakaya has marks and signs, but this is entirely an elaborate statement based on the Sambhogakaya and Nirmanakaya. If it is assumed that there must be marks and signs merely because the term "kaya" (body) is used, then the Svabhavikakaya (essence body) should also have marks and signs. If this is accepted, then from the perspective of the pure Dharmadhatu and great equality, it is the Svabhavikakaya; from the perspective of the wisdom of complete abandonment and realization, it is the Dharmakaya. These two are inseparable, like water and its wetness. If one believes that on a single basis, merely from an external perspective, there are sixty-four excellent marks and eighty additional qualities, this is a reversed view that the Bhagavan did not teach. Everything is definitively settled, and there should be no doubt. This classification is stated in the Abhisamayalankara: The Svabhavikakaya of the Buddha is the nature of having obtained all uncontaminated dharmas and all pure qualities. Furthermore, there are the factors of enlightenment, the four immeasurables, the eight liberations and the successive nine meditative absorptions, as well as the ten spheres of pervasion, the eight spheres of mastery, which are divided into eight types, freedom from afflictions, wish-fulfilling wisdom, and individual correct knowledge, four different aspects, the ten powers and ten strengths, the four fearlessnesses, the three protections, the three close mindfulnesses, the nature of non-forgetfulness, the complete destruction of habitual tendencies, and the great compassion for beings, the eighteen unshared dharmas that only the Buddha possesses. Whatever is said about these is the omniscient wisdom and is called the Dharmakaya. The meaning of the first verse will be explained when discussing the thirty-seven factors of enlightenment. Those with form viewing form, those without form viewing the impurity of form, these are three. The four formless absorptions and the cessation together are five, and liberation is added after each of these eight.
Chinese
第八。功德是：内色的显现不灭，对境相的实执颠倒，这是第一。不缘于内色，内外之实执止息，这是第二。视诸法为空性一味，从一切执着中解脱，这是第三。心性证悟如虚空之义，这是第四。了知一切为心与智慧之游舞，这是第五。内外任何处皆无能取所取，这是第六。戏论与相之行境寂灭，这是第七。对轮回涅槃一切法，永不生起执着，这是第八。四禅定与四无色定之本体，以及灭尽定，即各自之下加入等至，最终安住之等至共有九种。灭尽指定，各自之上加入五大种，四根本颜色。由识之生处，即灭尽之十种相。形色胜伏四种，即胜伏之八生处。无有烦恼与知晓愿文。其余大部分已于前述，可知晓，有些于下文亦将宣说。彼即于学道十地安住之菩萨眷属，示现五决定圆满之受用圆满报身，譬如镜中显现面容一般。如《入行论》云：寂静身如如意树般显现，如意宝般不作意，为度众生，恒常利益世间，此乃离戏且显现。如是等。为宣说佛法之功德，故说“法是”等。殊胜之法是积累二资粮福德之方便，是行持五信道之阶梯，涅槃之灭谛三者是所说之义，对此亦有果与作用两种安住之意。故怙主慈氏云：何者以何离贪着，二谛体性即是法，离贪即是灭谛，道谛摄持诸法。如是所说，胜义谛与世俗谛，即二谛，灭谛与道谛，即二种。所说是如前所说，能说是语词。观待二者，称为经与证法。经是佛经等。
English
Eighth. The qualities are: The appearance of inner form is not extinguished, so the clinging to reality in the appearance of objects is reversed, this is the first. Not focusing on inner form, the clinging to reality of inner and outer ceases, this is the second. Viewing all phenomena as one taste in emptiness, liberation from all attachments is the third. Seeing the meaning of mind-essence as the sky, this is the fourth. Realizing everything as the play of mind and wisdom is the fifth. Not having grasping and grasper in either inner or outer is the sixth. The realm of activity of elaboration and signs is pacified, this is the seventh. Never having attachment to all phenomena of samsara and nirvana is the eighth. The essence of the four meditations and the four formless absorptions, and cessation, that is, adding absorption below each, the final abiding absorption is nine. Exhaustion is designated, adding the five elements and four root colors on top of each. The birth place of consciousness, that is, the ten aspects of exhaustion. Form and color overpowering four each, that is, the eight birth places of overpowering. Absence of afflictions and knowing aspirations. Most of the remainder has been explained above, so it can be known, and some will also be shown below. That is, the bodhisattva retinue abiding on the ten bhumis of the path of learning, showing the enjoyment complete body with five certainties, like a face appearing in a mirror. As it says in the Engaging: Peaceful body appears like a wish-fulfilling tree, like a wish-fulfilling jewel, without conceptualizing, to liberate beings, constantly benefiting the world, this is free from elaboration and appearance. And so on. To explain the qualities of the Dharma, it is said, "Dharma is," and so on. The sacred Dharma is the means of accumulating the two accumulations of merit, the staircase of traversing the five paths of faith, the three truths of the cessation of nirvana are the meaning to be spoken, and there is also the intention of abiding in two aspects, fruit and function. Therefore, Lord Maitreya said: Whatever is free from attachment by whatever, the nature of the two truths is Dharma, freedom from attachment is cessation, the path truth encompasses all phenomena. As it is said, the ultimate truth and the conventional truth, that is, the two truths, cessation and the path, that is, two types. What is to be spoken is as previously said, and what speaks is words. In relation to the two, they are known as scripture and realized Dharma. Scripture is the scriptures, etc.
Chinese
十二支分，以及《八千颂大疏》中说：经部、歌咏、授记，偈颂、因缘、譬喻，本生广增，奇特决定之部，是十二部经。如是说。从对治门来分，就是刚才所说的，最初五个是声闻的经藏，中间三个是声闻的律藏，最后四个中，本生部是菩萨的律藏极广，奇特二者是菩萨的经藏，最后一个是声闻和菩萨二者共同的论藏。如此显现为三藏。自宗声闻乘所摄的内容没有颠倒宣说。其中，以方便之门来说，无量之中最大的是明咒藏，第十章宣说的就是这个。这些以主宰的因缘，从名和词到书本的文字之间安立，是皈依处的誓言所依。证悟的方面，从四念住开始，依次稍微分开来说，证悟功德的基础是地，如《八千颂释》中所说：因为是功德的所依，所以是地。其中从下品和上品来分，最初有八地，之后有十地。最初的八地如《母经》中所说：种姓第八地，见道薄地，离贪地，作业证悟地，声闻地，独觉地，是声闻和独觉的共同地。如《宝鬘论》中也说：如声闻乘中，声闻者说了八地，同样在大乘中，菩萨有十地。如是说。成为地的所依，决定是五道，也就是资粮道有小、中、大三种。最初的是：身、受、心、法四念住，不净、痛苦、无常、无我的八种颠倒的随念四者。作用是依次进入四谛。第二是未生起的不善法不令生起，已生起的不善法断除相续，未生起的善法令生起，已生起的善法使其增长，也就是正
English
The twelve branches, and from the Great Commentary on the Eight Thousand [Verses], it says: Sutra section, songs, prophecies, verses, reasons, parables, Jataka stories extensively increased, the section that establishes the wondrous, are the twelve branches of scripture. Thus it says. If divided from the perspective of antidotes, the first five just mentioned are the Vinaya Pitaka of the Hearers, the middle three are the Vinaya of that, and among the last four, the Jataka section is the extremely extensive Vinaya Pitaka of the Bodhisattvas, the two wondrous ones are the Sutra Pitaka of that, and the last one is the Abhidhamma Pitaka, which is common to both Hearers and Bodhisattvas. Thus, it appears as the three pitakas. The contents included in the Hearer Vehicle of our own tradition are not taught in a reversed manner. Among these, in terms of the gate of skillful means, the greatest among the immeasurable is the Vidyadhara Pitaka, which is taught in the tenth chapter. These, due to the cause of the master, are established from the name and word to the letters of the book, and are the support of the vows of the refuge. In terms of the aspect of realization, starting from the four mindfulnesses, gradually separating them slightly, the basis of the qualities of realization is the ground, as it says in the Commentary on the Eight Thousand [Verses]: Because it is the support of qualities, it is the ground. Among these, dividing them into inferior and superior, the first has eight grounds and the latter has ten. The first eight grounds are as stated in the Middle Mother Sutra: The eighth ground of lineage, the ground of thinning of seeing, the ground of being free from desire, the ground of realizing actions, the ground of Hearers, the ground of Solitary Buddhas, which are the common grounds of Hearers and Solitary Buddhas. As it also says in the Garland of Jewels: Just as in the Hearer Vehicle, the Hearers are said to have eight grounds, similarly in the Great Vehicle, there are ten grounds of Bodhisattvas. Thus it says. Becoming the support of the ground, it is definitely the five paths, that is, the path of accumulation has three subdivisions: small, medium, and large. The first is: the four mindfulnesses of body, feeling, mind, and phenomena, and the four recollections of the eight examples of impurity, suffering, impermanence, non-self, and illusion. The function is to enter the four truths in order. The second is to prevent unwholesome dharmas that have not arisen from arising, to cut off the continuation of unwholesome dharmas that have arisen, to generate wholesome dharmas that have not arisen, and to increase wholesome dharmas that have arisen, that is, correctly.
Chinese
修习四种断行。第三是，通过止观双运的专注一境的禅定，使心堪能而成就，即四种神足：欲神足、精进神足、心神足、行神足。加行道的暖位、顶位、忍位、胜法位四者，前二者的共同之处是，修习信、精进、念、定、慧五根。其体性是：信解、生喜、入于证悟之流、使心专注于一境、自性了知，按次第对应。后二者也是，前面所说的五根转为力量，因此称为五力。其中，暖位和顶位二者，由于不能确定生起见道的时间，所以是小；忍位之后生起，所以是中；胜法位之时，在此生中与见道相连，所以是大。见道是，亲友书中所说：念和择法精进与，喜和轻安以及禅定与，舍此菩提分，是说道的修学之处。各自的体性是：不忘对境，善于区分法，乐于勤奋，对对境生喜，身心堪能，心不离一境，心和心所如实安住，自然成就。所断除的是：遍计所执的烦恼障，以及能取所取的粗大分别的所知障二者将被断除，获得超世间的智慧的第一地极喜地。在修道中，修学的品类也是，亲友书中所说：正见与正命与正勤与，正念与正定正语与正业，正思惟即是道之八支。各自的体性是：无漏的智慧，断除谄媚和邪命，精进，不忘对境，四禅，与语相关的四种善业道，断除身体的不善业道的三种自性，无害意，以及随之而来的出离心和善的思惟。所断除的是：俱生的烦恼障，以及对治的细微分别的剩余所知障将被断除。