Chinese
观一切如幻如芭蕉无有实义。于心之念住，于等持中观其自性为空性，于后得中观其不灭不驻。于法之念住，于等持中观其平等性。于后得中观其如幻之八喻等。于中等资粮道中，未生之不善法不令生起，已生者断其相续。未生之善法令生起，已生者令其增长，以精进修持，对治无我，观修如幻或如梦等。于广大资粮道中，四神足为欲、精进、心、观四三摩地之神变，以及神通与眼等，由禅定之心堪能力而成办，故名神足。其后，为迅速结合无分别之智慧见道，以身为依，依五趣中任何一道，以心为依，依六禅定地中任何一地。其中，暖位与顶位二者，为信、精进、念、定、慧五根。忍位与胜法位二者，以信而生信解，以精进生欢喜，以念而不忘失，以定而一心专注，以慧而以知自性之方式修持。其中，四种决择分以大、中、小之分有十二种，其安住之方式等可于广释中查阅。此下之智慧体性，于等持之分中为无分别之智慧空性，而从彼起之后得则为大悲之分，有有分别与无分别等。根本颂：见道得已二者俱，双运且无有分离，极喜第一地之时，现见法性之谛实。此谓得见道之时，空性与大悲二者双运，无有相合与分离，到达极喜第一地之时，便可现量见到法性之谛实。根本颂：此后于圣者修道，十地相续之最后，以金刚喻之等持，摧毁所知障而现证菩提。
English
Meditate on all things as illusory and without essence, like plantain trees. For mindfulness of the mind, in equipoise, meditate on its nature as emptiness, and in post-meditation, meditate on its unceasing and non-abiding nature. For mindfulness of the Dharma, in equipoise, meditate on equality. In post-meditation, meditate on the eight similes of illusion, and so forth. In the middling accumulation path, do not generate unwholesome dharmas that have not yet arisen, and cut off the continuity of those that have arisen. Generate wholesome dharmas that have not yet arisen, and increase those that have arisen, engaging with diligence and the antidote of selflessness, and meditating on illusion or dreams, and so forth. In the great accumulation path, the four legs of magical power are the magical power of the four samadhis of aspiration, diligence, mind, and investigation, as well as the superknowledges and eyes, etc., which are accomplished by the power of the mind of meditative concentration, hence they are called the legs of magical power. After that, the path that quickly joins the non-conceptual wisdom of the path of seeing, with the body as a support, relying on any of the five realms of beings, and with the mind as a support, relying on any of the sixth meditative grounds. Among these, the two of heat and peak are the five faculties of faith, diligence, mindfulness, concentration, and wisdom. The two of forbearance and supreme dharma are cultivated by having faith through belief, joy through diligence, non-forgetfulness through mindfulness, one-pointedness through concentration, and knowing the nature through wisdom. Among these, the four aspects of definite discrimination have twelve divisions by way of great, medium, and small, and the manner of abiding, etc., should be examined in the extensive commentary. The nature of wisdom below this, in the aspect of equipoise, is the emptiness of non-conceptual wisdom, and the post-meditation that arises from that is the aspect of great compassion, which exists in whatever way, with or without concepts. Root verse: Having attained the path of seeing, these two, unite and are without separation, at the first ground of great joy, one directly sees the truth of reality. This means that at the time of attaining the path of seeing, emptiness and great compassion are united, without any coming together or separating, and when one reaches the first ground of great joy, one directly sees the truth of reality. Root verse: Thereafter, on the path of cultivation of the noble ones, at the end of the continuum of the ten grounds, with the vajra-like samadhi, having destroyed the obscurations to knowledge, one manifests enlightenment.
Chinese
因此，这也是在见道圆满后，于圣者的修道上，获得十地法云，并在其相续的最后阶段，以获得金刚喻定（藏文：རྡོ་རྗེ་ལྟ་བུའི་ཏིང་འཛིན་）的力量，断除所有所知障后，现前菩提，即到达佛陀的果位。关于从第一地到第十地的认识、分类、功德等的详细解释，应从《大疏》中了解。在此，为了不使段落空缺，稍微写一点。第一地在没有先后刹那的情况下，能见到一百位佛陀的容颜，获得一百种三摩地，前往一百个佛刹，在度化一百个众生的同时进入佛法之门，进入一百个劫，示现一百个身体，甚至能圆满示现一百位佛子等，能现前一百一十二种功德。同样，在第二地能现前一万二千种功德，第三地能现前一百二十万种功德，第四地能现前一亿二千万种功德，第五地能现前一百二十亿种功德，第六地能现前一千二百万亿种功德，第七地能现前一千二百万亿万种功德，第八地与一个大千世界百万尘埃的数量相等，第九地与一百万尘埃的数量相等，第十地与不可说数量相等，能见到佛陀的容颜，听闻佛法，震动佛刹，以光芒照亮，前往那些佛刹，成熟众生，开启佛法之门，安住于三摩地，在一刹那间示现多个劫，在多个劫中示现一个刹那，能进入对过去和未来的尽头进行观察，将自己的身体化现为多个佛身，并且每个化身都示现被众多眷属围绕，这些都在没有先后刹那的情况下发生。像这样的功德，也是从界之上的障碍消除的力量中，前所未有地新出现的，或者从与此相反的，认为如来藏是需要区分为了义和不了义的宗派中产生的。论师月称（藏文：ཟླ་གྲགས་）将如来藏解释为了义，而《宝性论》的观点也是以空性为基础，为了断除五种过失而倾向于承认（如来藏）。
English
Thus, this is also after the completion of the Path of Seeing, on the Path of Meditation of the Noble Ones, having obtained the Ten Bhumis of the Cloud of Dharma, and in the final stage of its continuum, with the power of obtaining the Vajra-like Samadhi (Tibetan: རྡོ་རྗེ་ལྟ་བུའི་ཏིང་འཛིན་), having destroyed all the obscurations of knowledge, manifestly attaining enlightenment, that is, reaching the state of Buddhahood. The detailed explanations of the recognition, classification, qualities, etc., from the first to the tenth Bhumi, should be understood from the Great Commentary. Here, in order not to leave the section empty, I will write a little. The first Bhumi, without a moment's delay, can see the faces of a hundred Buddhas, obtain a hundred Samadhis, go to a hundred Buddha-fields, while guiding a hundred sentient beings, enter the gate of Dharma, enter a hundred kalpas, manifest a hundred bodies, and even perfectly manifest a hundred sons of the Buddhas, etc., can manifest one hundred and twelve qualities. Similarly, the second Bhumi can manifest twelve thousand qualities, the third Bhumi can manifest one million two hundred thousand qualities, the fourth Bhumi can manifest one hundred and twenty million qualities, the fifth Bhumi can manifest twelve billion qualities, the sixth Bhumi can manifest twelve trillion qualities, the seventh Bhumi can manifest twelve trillion million qualities, the eighth Bhumi is equal to the number of dust particles in one great thousand world system, the ninth Bhumi is equal to the number of dust particles in one million, the tenth Bhumi is equal to an inexpressible number, can see the faces of the Buddhas, listen to the Dharma, shake the Buddha-fields, illuminate with light, go to those Buddha-fields, ripen sentient beings, open the gate of Dharma, abide in Samadhi, in one instant manifest many kalpas, in many kalpas manifest one instant, can enter into observing the ends of the past and future, transform one's own body into many Buddha bodies, and each of those manifestations shows being surrounded by many retinues, all of these occur without a moment's delay. Such qualities are also newly seen for the first time from the power of the removal of obscurations above the realm, or from the opposite, it seems to arise from the schools that consider the Tathagatagarbha as needing to be distinguished into definitive and provisional meanings. The teacher Chandrakirti (Tibetan: ཟླ་གྲགས་) explained the Tathagatagarbha as definitive meaning, and the view of the Uttaratantra is also based on emptiness, and in order to abandon the five faults, it tends to affirm (the Tathagatagarbha).
Chinese
对于那些以敏锐的分析接受与八相关的不可逆转的法轮之语为不了义的人们是快乐的。因为它的根本是法性离戏论的本性。必要性是：在《宝性论》中说：“怯懦轻蔑劣众生，不执正见托正法，于彼五种余贪过，为舍彼故而宣说。”因此，为了消除五种过失并端正对自我的执着，为了避免仅仅依赖于“众生相续中存在常恒不变的身体”的说法而与外道的神我相混淆。因为未来有无上菩提，所以称为佛性。因为众生现在有烦恼，所以没有真实的相好。那些是为中法轮所化的有情，不需要依赖末法轮就能以自力分析解脱门三者的含义，而为末法轮所化的有情不能那样分析，并且认为必须依赖末法轮来寻求中法轮的含义，虽然区分这二者为根器利钝的差别。但是，这个差别的基础是不正确的，怎么能成立凡是末法轮所化的有情就是根器迟钝呢？行持和具备六度波罗蜜多的菩萨们是如来神变所引导的，因此没有比他们更快的了。像这样，从第一地到第十地的菩萨们的布施等行为都会出现，而不是其余的都不行持。而且，在第一个法轮中，同时显示五蕴等一切法真实成立，从而宣说人无我；在中法轮中，同时显示诸法不成立，从而宣说法无我；在第三个法轮中，区分遍计所执在胜义中不成立，而依他起和圆成实在胜义中成立的差别来宣说。在这三个法轮中，两个大乘都一致认为第一个是不了义的，而对于其他两个法轮，唯识宗认为最后一个是了义的，中观宗认为中间一个是了义的，这种观点是作为因的乘的场合，保留原样，实际上是了义的。
English
Happiness to those who accept the words of the irreversible wheel of Dharma related to the eight as definitive with sharp analysis. Because its basis is the very nature of Dharmata, free from elaboration. The necessity is: In the Uttaratantra, it says, "Also, being timid, despising inferior beings, not holding right views, entrusting to the right Dharma, for whatever five faults of excessive attachment there are, it is said for the sake of abandoning them." Therefore, in order to eliminate the five faults and straighten out the attachment to self, in order to avoid confusing the mere reliance on the statement that "the permanent, stable, and enduring body exists in the continuum of beings" with the self of the non-Buddhists. Because there will be unsurpassed Bodhi in the future, it is called Buddha-nature. Because sentient beings now have afflictions, there are no real marks and examples. Those are the beings transformed for the sake of the intermediate wheel, who do not need to rely on the final wheel to be able to analyze the meaning of the three doors of liberation with their own power, while the beings to be transformed for the sake of the final wheel cannot analyze in that way, and think that they must rely on the final wheel to seek the meaning of the intermediate wheel, although they distinguish the difference between these two as sharpness and dullness of faculties. However, the basis of this difference is not correct, how can it be established that all beings to be transformed by the final wheel are dull faculties? The Bodhisattvas who practice and possess the six perfections are those who are led by the miraculous power of the Tathagatas, therefore there is nothing faster than them. In this way, the practices of generosity and so on of the Bodhisattvas from the first to the tenth Bhumis will arise, and it is not that the rest will not practice at all. Moreover, in the first wheel, all phenomena such as the five aggregates are shown to be truly established at the same time, thereby teaching the absence of self of persons; in the intermediate wheel, all phenomena are shown to be not established at the same time, thereby teaching the absence of self of phenomena; in the third wheel, the difference between what is imputed is not established in the ultimate, while what is dependent and perfectly established are established in the ultimate is distinguished and taught. Among these three wheels, both Mahayana schools agree that the first is provisional, while for the other two wheels, the Mind-Only school considers the last to be definitive, and the Madhyamaka school considers the middle one to be definitive, this view is the occasion of the causal vehicle, leaving it as it is, in reality it is definitive.
Chinese
虽然说，对于超越思维的经部和大瑜伽的意义，没有道路时期的名言可以触及。但是，为了引导各个有情，需要依赖次第引导，所以理解所说之义不矛盾非常重要。而且，仅仅从名言的角度所说的宗派，是思维的图画，不是建立在究竟真理之上的。讲解十地功德时，来世的生处等等以及它们的差别，详细地在其他地方查阅。这样，最终的所学之处是没有可学之处，这就是无学道。根本是：无有不平等安住等等。佛陀的不共之法十八种，十力和四无畏，全部现前就是佛。像这样，六度，是所有佛陀的通途。以见解不愚昧，行持也极其清净，前往色究竟天。也就是说，也是指心无有不平等安住等等，佛陀的不共之法十八种，十力和四无畏，全部不是以隐藏的方式，而是以显现的方式存在，这是唯有佛陀才有的特点。像这样，六度是过去、现在、未来诸佛的共同道路。因此，以见解不愚昧，不堕入任何一方，不落入任何派别，从名言的宗派中解脱。行持也极其清净，如道时三藏中所说，如理如实地取舍，在方便智慧双运的状态中修持，就能到达色究竟天三身的果位。这样总结解释。果是：所依是法身、报身、化身三身，所依之法是五种智慧，事业是利他事业。其中，法身是不分别法界和智慧，以自性双运，远离一切垢染的大清净界，如同虚空一般。这由无分别的法性中平等安住的智慧所见。报身是轮回的因素，包括阿赖耶识在内的八识都融入法界的力量，由此安立的基位实相的显现，一切功德圆满，具有五种决定。化身