English
It is extensively explained in the scriptures such as the Sutras and the Prajnaparamita, so one should also look into those. Here, only the meaning of the scriptures is introduced and identified, without writing in detail. For those who are dull-witted, they should be guided by introducing whatever appears to them. For things that afflict the mind, such as diseases and evil spirits, they should be guided to recognize that these are unborn and empty, and through practice, they can be liberated on the path of uncertainty, which is also explained in the Sutras and Prajnaparamita. The 'Condensed Verses' say: 'The Victorious One's wisdom, the Prajnaparamita, is a great mantra. It pacifies the suffering and sorrow of many sentient beings.' And so on. Secondly, gradually transforming the provisional meaning into the ultimate meaning and combining it with the stages of the grounds and paths must be determined by the sequence of preparation, main practice, and subsequent practice. Preparation is to generate the supreme Bodhicitta and to engage in benefiting sentient beings through both aspiration and application. The main practice is to practice by accumulating the two accumulations or by practicing the two, Samatha and Vipassana, which are the ten virtues and the four objects of gathering, and the accumulation of merit such as generosity, ethics, patience, etc., and the two accumulations of wisdom, which are meditation and wisdom. Diligence is the helper of both. The two, Samatha and Vipassana, are: Samatha is the non-conceptual Samadhi, and Vipassana is the practice of Bodhicitta, striving in virtuous actions. The conclusion is to dedicate all roots of virtue to all sentient beings for the sake of their attainment of unsurpassed Bodhi. Practicing that path includes the five paths: the path of accumulation has four applications, the path of preparation has four parts of discernment, the path of seeing has seven limbs of enlightenment, the path of meditation has eight noble path limbs, and the final path is the path of no obstruction. The former is the four mindfulnesses, the four correct abandonments, and the four legs of miraculous power. The latter is that by practicing the five faculties, warmth is obtained in the three, body, speech, and mind, which is called warmth. The increase of that is called the peak. The five faculties become powers, and by obtaining patience with the meaning of reality, it is called patience. There are three types of patience: great, medium, and small. After that, it is said that one will not fall into the lower realms, it is said: 'Having obtained patience, one does not return to the lower realms.' For the meaning of seeing, it is combined in an instant, which is the supreme Dharma of the world. The third is the seven limbs of enlightenment.
Chinese
因此，由于直接证悟了法性自身的特征，脱离了一切烦恼的束缚，获得了无漏的等持，所以是第一地极喜地。第四是，安住于证悟八支圣道的意义上，是修道，安住于入定和后得的行相中。那有八个：第二是离垢地，第三是发光地，第四是发焰地，第五是极难胜地，第六是现前地，第七是远行地，第八是不动地，第九是善慧地。第五是无间道，十地相续的最后，以金刚喻定的等持，将习气的细微垢染，作为所断和对治无二无别地摧毁，宣说了不住涅槃。如果想详细了解这些，应该按照经论去了解。果位佛地是远离二边的，具足三身、智慧和事业。那也包括认定二边1，远离二边的方式2，以及三身、智慧和事业3。前者是诽谤的邪见和对实有的增益。第一是，以金刚喻定的等持摧毁了所知障的细微部分，认为一切种智的智慧也是空无所有的，心和心所全部断绝，如同火灭和木尽一样。在《摄颂》中说：例如人死，没有去处一样，因此说那是涅槃。以及说：引导者们的正法灭尽之时。以及在《入中论》中说：烧尽了所知之薪，寂灭即是诸佛的法身，那时没有生也没有灭，心灭即是身之显现。等等经文的教证，错误地理解为佛陀空无，不存在，智慧也不存在。认为法身是空性，什么都没有，色身二身也只是在所化众生面前显现而已，实际上并不存在，并且说经典也只是在所化众生面前显现而已，没有佛陀所说的话，这是诽谤。这些都非常错误。
English
Therefore, by directly realizing the characteristics of Dharma nature itself, one is freed from all the bonds of afflictions and attains the taintless Samadhi, thus it is the first ground, the Extremely Joyful Ground. The fourth is, abiding in the meaning of realizing the eightfold noble path, it is the path of meditation, abiding in the manner of meditative equipoise and subsequent attainment. There are eight of these: the second is the Immaculate Ground, the third is the Illuminating Ground, the fourth is the Blazing Ground, the fifth is the Very Difficult to Conquer Ground, the sixth is the Manifest Ground, the seventh is the Far Going Ground, the eighth is the Immovable Ground, and the ninth is the Ground of Good Intelligence. The fifth is the Uninterrupted Path, the last of the ten grounds continuum, with the diamond-like Samadhi, destroying the subtle stains of habitual tendencies as the object to be abandoned and the antidote, in a non-dual manner, it is taught to attain the non-abiding Nirvana. If you want to know these in detail, you should understand them according to the scriptures. The resultant Buddha ground is free from the two extremes, possessing the three bodies, wisdom, and activities. That also includes identifying the two extremes 1, the way to be free from the two extremes 2, and the three bodies, wisdom, and activities 3. The former are the wrong view of defamation and the superimposition on the real. The first is, by destroying the subtle part of the obscuration of knowledge with the diamond-like Samadhi, one thinks that the wisdom of the omniscient is also empty and non-existent, and that all minds and mental factors are completely cut off, like a fire extinguished and wood exhausted. In the Compendium it says: For example, when a person dies, there is nowhere to go, therefore it is said that it is Nirvana. And it says: At the time when the holy Dharma of the guides is exhausted. And in the Introduction to the Middle Way it says: Having burned all the dry firewood of knowable things, the peace is the Dharmakaya of the Victorious Ones, at that time there is no birth and no cessation, the cessation of mind is the manifestation of the body. And so on, from the scriptural quotations, they wrongly understand that the Buddha is empty and non-existent, and that wisdom is also non-existent. They think that the Dharmakaya is emptiness, nothing at all, and that the two form bodies are only appearances to the disciples, but in reality do not exist, and they say that the scriptures are only appearances to the disciples, and that there are no words spoken by the Buddha, this is defamation. These are all very wrong.
Chinese
也是摧毁他人田地的主人。正如上面观点中所说的引文一样。也就是说，如果从究竟上来说，没有佛和遍知的智慧，而从世俗被调伏者的角度显现，那么被调伏者是在迷惑的角度显现，还是在不迷惑的角度显现？如果在迷惑的角度显现，那么被调伏者就是迷惑的邪见，那么就成了不是因缘二者之果，并且所有续部所说的都成了有情迷惑的邪分别念，并且外道的断见成了真实等等过失就会产生。如果从不迷惑的角度显现，那么就成了遍知佛真实存在。为什么呢？因为被调伏者显现为具有遍知，这是不迷惑的缘故。如果承认，那么承认没有遍知智慧的观点就破灭了。第二种观点是，所谓的佛，是指各个凡夫的有漏蕴聚转变，从而获得佛的身体，并且认为那是在悦意的净土琉璃等处，以身相和随好庄严的自续。并且认为他和他的化身利益有情。也就是说，虽然从轮回中解脱，却没有给予获得一切相智，正如上面观点中所说的引文一样。第二，远离二边的方式是，从体性上自性清净且光明，成为断除所断的暂时垢染的二种清净的自性。如《楞伽经》中说：犹如黄金自身清净，水也澄清杂质，天空也像云雾消散一样，分别念清净也是如此。这样说。那也是因为金刚般的等持摧毁了习气微细的垢染，并不是说连无为的法性和遍知智慧也摧毁而一无所有，而是从所断和对治二者无二中解脱，从而获得不住涅槃。因此，上面认为没有智慧的引文，也是指从所断和对治二者无二中解脱而言。上面的三个引文可以引导到这个意义上。因此，从所断和对治二者无二中解脱，并不是说一无所有，并且烦恼等的束
English
It is also destroying the master of other people's fields. Just as the quote mentioned in the above view. That is, if from the ultimate point of view, there is no Buddha and omniscient wisdom, but from the perspective of the conventional beings to be tamed, does the being to be tamed appear in the aspect of delusion, or in the aspect of non-delusion? If it appears in the aspect of delusion, then the being to be tamed is a deluded wrong view, then it becomes not the result of the two causes and conditions, and all the tantras spoken become the wrong conceptions of sentient beings' delusion, and the nihilistic view of the heretics becomes true, and so on. If it appears in the aspect of non-delusion, then it follows that the omniscient Buddha truly exists. Why? Because the being to be tamed appears to have omniscience, which is not deluded. If you admit it, then the view that there is no omniscient wisdom is ruined. The second view is that the so-called Buddha is the transformation of the impure aggregates of each individual, thereby obtaining the body of the Buddha, and it is believed that it is in the delightful pure land of Vaidurya, etc., adorned with physical marks and signs, and is self-existent. And it is believed that he and his emanations benefit sentient beings. That is, although liberated from samsara, they are not given the attainment of all-knowingness, just as the quote mentioned in the above view. Secondly, the way to be free from the two extremes is that from the essence, it is naturally pure and luminous, and it becomes the nature of the two purities that purify the adventitious stains to be abandoned. As it says in the Lankavatara Sutra: Just as gold itself is pure, and water also clarifies impurities, and the sky is like clouds dispersing, so is the purification of conceptual thoughts. It is said. That is also because the subtle stains of habitual tendencies are destroyed by the diamond-like samadhi, it is not that even the unconditioned Dharma nature and omniscient wisdom are destroyed and become nothing, but that liberation is achieved from the non-duality of what is to be abandoned and the antidote, thereby attaining non-abiding nirvana. Therefore, the above quote that there is no wisdom also refers to liberation from the non-duality of what is to be abandoned and the antidote. The above three quotes can be guided to this meaning. Therefore, liberation from the non-duality of what is to be abandoned and the antidote does not mean that there is nothing, and the bonds of afflictions, etc.
Chinese
远离一切我执，显现具备一切法身之殊胜功德。如《金光明经》所说：犹如好的黄金，经过熔炼、锤打和精炼后，不沾染灰尘和污垢，显现为自性清净的黄金。黄金的清净本体并非消失。例如，浑浊的水澄清后，水的自性显现，但水本身并未消失。同样，法身也舍弃了烦恼和各种痛苦的聚集，消除了一切习气，显现为佛陀的清净本体，但本体并未消失。又如虚空，当云、尘埃和雾霾消失时，虚空的界限变得清净，但虚空本身并未消失。同样，法身也因一切烦恼的止息而被称为清净，但法身本身并未消失。如是说。有些人认为一切都如梦境般不真实。虽然梦境的幻象不真实，但梦境的觉知本身并非不真实。如经中所说：又如有人在睡梦中被大河冲走，身体和肢体都在移动，身心竭力地到达彼岸。当梦醒来时，没有看到水流两岸的差异，但心识本身并未消失。同样，轮回的分别念止息，也是智慧的清净，诸佛的真实身并非消失。如《摄颂》所说：从种子生出嫩芽、花朵和果实，当它坏灭时，树木也不会消失。同样，最初的发心也是无上菩提的因，当它坏灭时，菩提也不会消失。又如水滴，从最初到最后的瓶子，逐渐地一点一滴地注满。同样，最初的发心也是无上菩提的因，逐渐地圆满了白净的功德，成为佛陀。如是说。因此，佛陀没有烦
English
Having abandoned all clinging to self, the Dharmakaya manifests, endowed with all supreme qualities. As stated in the "Golden Light Sutra": Just as good gold, after being melted, hammered, and refined, appears as pure gold, free from dust and impurities, its inherent nature pure; the pure essence of gold does not cease to exist. For example, when muddy water clears and becomes completely pure, the very nature of water becomes clear, but the water itself does not cease to exist. Similarly, the Dharmakaya, having abandoned the accumulation of various afflictions and sufferings, and having eliminated all habitual tendencies, the pure essence of Buddhahood becomes manifest, but the essence itself does not cease to exist. Furthermore, just as when clouds, dust, and fog disappear from the sky, the expanse of the sky becomes pure, but the sky itself does not cease to exist. Similarly, the Dharmakaya is called pure because all afflictions have ceased, but the body itself does not cease to exist. So it is said. Some believe that everything is untrue, like a dream. Although the illusions of a dream are untrue, the awareness of the dream itself is not untrue. As it says in the same text: Moreover, for example, someone dreams that while asleep, they are carried away by a great river, moving their body and limbs, striving with body and mind to reach the opposite shore. When that dream is awakened, although they do not see the different shores of the river, the mind itself does not cease to exist. Similarly, the cessation of the conceptualizations of samsara is also the purification of wisdom; the true body of the Buddhas does not cease to exist. As the "Compendium" states: From a seed arise sprouts, flowers, and fruits; when that ceases, the tree does not cease to exist. Similarly, the initial mind is the supreme cause of enlightenment; when that ceases, enlightenment does not cease to exist. And: Like drops of water filling a vase, from the first to the last, gradually, little by little, it is completely filled. Similarly, the initial mind is the supreme cause of enlightenment; gradually, it perfects the white qualities and becomes a Buddha. So it is said. Therefore, Buddhas do not have afflict