Chinese
在那个法界本身，是否有可能在中阴阶段就从悲伤中解脱呢？这不可能，因为凭借善巧方便完全掌握，直至成就佛法之前，不会显现真正的边际。其他经典中，佛陀劝勉等方式，以从寂静中唤醒等方式，讲述了阻止寂静边际的方式，这不是因为真正的边际、法界的自性有堕入寂静边际的基础。如果存在，那么它将成为不是存在和寂静的自性，不是般若波罗蜜多。因此，证悟它，作为接近果母的基础的智慧也不行，等等，大乘的要点丧失，般若波罗蜜多将成为三乘的共同道路。将成为不是大乘不共的道路。那么是什么呢？法界的真正边际，是自性上二谛无别的平等性，是究竟的实相意义，因此不住于存在和寂静。如实地显现它，就是成佛本身，因此在学道中显现它是不可能的，因为显现它的因不具足。那么，在那里不需要怀疑，因此不通过中阴显现它的善巧方便等，为什么要说呢？在学道的阶段，由于方便智慧的部分有大小，从真正边际无所缘的对立面开始，如果百分之百执着于它，就会变成寂静一边，因此从消除边际执着的善巧方便的角度，为了让那些地者也知道，真正法界一切种殊胜的究竟空性，是应该再次进入的甚深之法，第八地者具有自己内在的善巧方便的力量，并且安住于此 的外缘，诸佛也劝勉说，善男子，你还没有获得我的法力等，要努力啊，要对无量众生界生起慈悲啊，这也是法性。第八地者虽然获得了安住于一切种殊胜空性的无勤瑜伽，但由于智慧方面安住于寂静法界的禅定较多，所以现在法界一切种殊胜的
English
Is it possible to be liberated from sorrow in the bardo state within that very Dharmadhatu? It is not possible, because by skillfully mastering the means, the true limit will not be manifested until the Buddha's Dharma is perfected. In other sutras, the Buddha's exhortations and other methods, such as awakening from tranquility, are described as ways to prevent the extreme of peace. This is not because the true limit, the nature of the Dharmadhatu, has a basis for falling into the extreme of peace. If it exists, then it will become not the nature of existence and peace, not Prajnaparamita. Therefore, realizing it, the wisdom that is the basis for approaching the Fruit Mother is also not possible, etc. The key points of the Mahayana are lost, and Prajnaparamita will become the common path of the three vehicles. It will become a path that is not unique to the Mahayana. So what is it? The true limit of the Dharmadhatu is the equality of the two truths that are inseparable in nature, the ultimate meaning of reality, so it does not abide in existence and peace. To manifest it as it is, is Buddhahood itself, so it is impossible to manifest it on the path of learning, because the cause of manifesting it is not complete. So, there is no need to doubt there, so why say that the skillful means of not manifesting it through the bardo, etc.? In the stage of the path of learning, since the parts of skillful means and wisdom are large and small, starting from the opposite side of the true limit without an object of focus, if one clings to it one hundred percent, it will become one side of peace. Therefore, from the point of view of skillful means to eliminate the clinging to the limit, in order to let those who are on the ground also know that the ultimate emptiness of the true Dharmadhatu, which possesses all kinds of perfections, is a profound Dharma that should be entered again, the eighth ground person has the power of his own inner skillful means, and abides in this. The external condition is that the Buddhas also exhort, "Noble son, you have not yet obtained my Dharma power, etc., so strive diligently, have compassion for the immeasurable realm of sentient beings," this is also the Dharma nature. Although the eighth ground person has attained the effortless yoga of abiding in the emptiness of all kinds of perfections, because the wisdom aspect is more inclined towards the samadhi of abiding in the peaceful Dharmadhatu, now the Dharmadhatu has all kinds of perfections.
Chinese
由于没有获得与完全清净的自性、方便智慧无有差别地融为一体的究竟安住之境的诸佛同等的境界，所以是必须再次从高到低进入道上的意思。纵然百中有一在中有中证得寂灭的清净地者，也并非是所有情况都如此，因为从初地开始就现见了二谛无别的法性，虽然确定是佛种姓，但在未清净的七地中，如同清净地一样，没有获得无分别的智慧，所以就像大部分安住于方便方面一样。那么，经部中不是说，百中如果诸佛没有劝请，那必定会证得寂灭吗？虽然是这样，但那是为了理解第八地的禅定是极其寂静的殊胜之境，而作为穷尽考察的例子来说的。诸佛不劝请他是所有情况都不可能的，因为凭借其中的方便智慧的力量，以外缘劝请的方式来成办真实之门也是法性。不仅如此，生于大乘种姓且从获得初地开始就不退转，更何况是对这个人呢。因此，如果没有获得究竟的果位不住涅槃大佛，而在中有中证得寂灭，那只能是偏于寂静一边的寂灭。不证得寂灭的方便也是以二谛无别为境的空性大悲无二的般若波罗蜜多，而不是其他。理解进入这种方便的不共方式是清净地者修行的某个阶段的显现，这一点非常重要。略微剖析了疑惑的重要之处。第二，虚空依风等两句偈颂，世界形成和存在时，首先是虚空中依靠风轮而形成，风依靠水蕴，水依靠这个大地，大地依靠住在地上的一切众生，四大部洲等，众生共同积累的业所受用的因或基础就是这样。
English
Since the state of perfect purity, the ultimate state where skillful means and wisdom are inseparably united, is not attained equally with the Buddhas, it is necessary to enter the path from higher to higher. Although there may be a purified being who attains nirvana in the intermediate state once in a hundred times, it is not always the case, because from the first bhumi onwards, the nature of reality, where the two truths are inseparable, is directly seen, and although it is certain that they belong to the lineage of the Buddhas, in the seven impure bhumis, like the pure bhumis, they have not attained non-conceptual wisdom, so they tend to abide more in the aspect of skillful means. Now, is it not said in the sutras that if the Buddhas do not urge them, they will undoubtedly attain nirvana? Although that is so, it is said as an example of thorough investigation to understand that the samadhi of the eighth bhumi is an extraordinary state of extreme peace. It is impossible in all cases that the Buddhas do not urge them, because by the power of the skillful wisdom within them, it is also the nature of reality to accomplish the true door by means of external urging. Moreover, if one is born into the Mahayana lineage and is irreversible from the attainment of the first bhumi, what need is there to mention this? Therefore, if one attains nirvana in the intermediate state without attaining the ultimate fruit, the great Buddha who does not abide in nirvana, then it can only be a nirvana that is one-sidedly peaceful. The skillful means to not attain nirvana there is also the Prajnaparamita, which is emptiness and compassion inseparable, with the two truths as its object, and not anything else. It is very important to understand that the way to enter such skillful means is a manifestation of a certain stage of practice of the purified ones. A little explanation has been given to clarify the important points of doubt. Second, two verses, such as the wind relies on the sky, etc. When the world is formed and exists, first, the mandala of wind relies on the sky and is formed, the wind relies on the mass of water, the water relies on this great earth, and the earth relies on the beings living on the earth, the four continents, etc. The cause or basis for sentient beings to experience the common accumulation of karma is like that.