English
The nature and reality of all phenomena, such as arising and ceasing, is the Sugata. Since this is so, what need is there to say that the reality of all sentient beings is the Sugata? The wisdom of reality, free from the duality of grasping and being grasped, is seen as one by all noble ones from this aspect. Even those who see it as the essence of qualities have different appearances. If all obscurations are removed, there will be no different appearances. All different appearances are illusions, because they are the obscurations of knowledge, and when they are exhausted, the self-appearance itself is the Dharmakaya, there is nothing else. In the sole realm of the Buddha's wisdom, there is no appearance other than the Buddha. That is the non-inverted self-appearance, and whatever is seen other than the Dharmakaya is a false appearance. Whatever the nature of self and other samsara is, although it certainly exists, it is not seen, so it remains in a hidden way, therefore it is considered the essence. This is one way that sentient beings establish the essence based on reasons. The nature of reality is virtuous, therefore virtuous mind arises. All paths arise from this and are pervaded by this. The only one who realizes this realm of Dharma of all knowable things is the Buddha, therefore he is also named the Dharmakaya of the complete Buddha. The sentient being of ultimate meaning is the Buddha. The aggregate of body, speech, and mind is only a conventional sentient being by the power of designation, and establishing it as a person is spoken from the conventional point of view. If combined with the name of a phenomenon, the conventional is the main thing. For Buddhas and others, the ultimate truth is the main thing. Although the conventional does not appear to the complete Buddha, he knows all aspects as they are. Saying that samsara and nirvana are undifferentiated in suchness is a mistake to establish only that they are similar to each other. If it is non-existent, then it is only a reversal. For it, there is no difference or similarity as it is. If it is indeed existent, and the entities are different, then it is impossible for them to be the same in any way. Just as before, so it is later, this is extremely contradictory to impermanence and multiplicity. It is related to contaminated samsara, but not to peace. If it is never related to uncontaminated existence, then how is the former, and how is the latter? Because the contaminated and uncontaminated existents are different. If it is momentary, then it is related to each time. For each moment, its own entity is also different. They are covered by many different characteristics. It is foolish to say that they are completely the same as each other. Difference
Chinese
如果不存在任何不同的现象， 那就是本体同一的标志。 相似、相同、等同、过分、一体来理解。 法界本来就是无垢无染的。 如是性上从来没有染污。 相对于有情众生，才安立染污的假象。 所谓具有二种清净，实际上没有意义。 只是从佛陀的角度安立。 因为法界没有轮回和涅槃， 所以没有被染污束缚和新解脱。 对于轮回和涅槃的一切法， 因为这个法身是怙主。 从观察的角度来说，如是性是二元的， 这是以不作分析的方式安立的。 虽然从本体一和异体中解脱， 但因为不是多体，所以安立为一。 如是性遍及一切所知。 因为安住在一切的共性上。 天、人、旁生、山和原野等， 各自不同、差别显现的现象， 每一个都变成如是性。 然而并不存在于个体中，而是覆盖于共性上。 因为是常性，所以遍及三时， 因为没有部分，所以同时遍及一切处。 诸佛的如是性是什么？ 一切有情众生也具有如是性。 因此说有情众生具有佛性。 因为真实的佛陀就是如是性。 因为如是性是不变和常有的， 无论显现与否， 佛性本身就是坚固的意义。 以上是如是性的安立。 再次向具足四依者顶礼。 因为是种性，所以为了增长种性， 也需要进入正义方便道。 这也是行为完全清净之门。 因为佛陀是周遍的，所以修持随念。 从无边功德中生起信心。 因为轮回涅槃的一切都是如是性， 所以没有不同的对境，那就是法界本身。 因为信奉法，所以修持随念佛陀。 这也是在心性中确定功德。 以法性为对境的是智慧， 修持它分为入定和出定两种。 入定是将止和观双运结合， 止观二者都是无分别和不迷惑的。 从因果乘的角度有差别。 了知出定自性显现的差别。 主要修持世俗如幻。
English
If there are no different phenomena, That is the sign of the same essence. Understand similarity, sameness, equality, excess, and oneness. The Dharmadhatu is originally immaculate and free from defilement. The Thusness never has defilement. Only in relation to sentient beings is the appearance of defilement established. So-called having two purities has no meaning in reality. It is only established from the perspective of the Buddha. Because the Dharmadhatu has no samsara and nirvana, There is no being bound by defilement and newly liberated. For all the dharmas of samsara and nirvana, Because this Dharmakaya is the protector. From the perspective of examination, Thusness is dual, This is established in a way that does not analyze. Although liberated from the one essence and the different essence, Because it is not multiple, it is established as one. The Thusness pervades all knowable things. Because it dwells in the generality of all. Gods, humans, animals, mountains, and plains, etc., The phenomena of individual differences and distinct appearances, Each one becomes Thusness. However, it does not exist in the individual, but covers the generality. Because it is constant, it pervades the three times, Because it has no parts, it pervades all places simultaneously. What is the Thusness of the Buddhas? All sentient beings also have Thusness. Therefore, it is said that sentient beings have Buddha-nature. Because the real Buddha is Thusness. Because Thusness is unchanging and constant, Whether it manifests or not, The Buddha-nature itself is the meaning of solidity. The above is the establishment of Thusness. Again, I prostrate to the one who possesses the four reliances. Because it is the lineage, in order to increase the lineage, It is also necessary to enter the path of definitive meaning and skillful means. This is also the gate of completely pure conduct. Because the Buddha is pervasive, practice mindfulness. From the immeasurable qualities, faith arises. Because all of samsara and nirvana are the same Thusness, There is no different object, that is the Dharmadhatu itself. Because of faith in the Dharma, practice mindfulness of the Buddha. This is also to ascertain the qualities in the essence. Wisdom is to take the Dharma-nature as the object, Practicing it is divided into two: meditative equipoise and subsequent attainment. Meditative equipoise combines shamatha and vipashyana, Both shamatha and vipashyana are non-conceptual and non-mistaken. There are differences from the perspective of the cause and effect vehicle. Know the difference between the appearance of the nature of subsequent attainment. The main practice is to meditate on conventional reality as illusion.
Chinese
萨。名为智慧禅定摄于此。 止观二者皆具大悲心。 大抵彼之行持在后得位。 于此圆满一切之修法， 仅作少分观察亦具意义。 根本律仪安住别解脱戒。 于能仁教法有四别解脱。 彼亦成为彼之先行所依。 若欲乐于秘密之乘者， 则以誓言令彼成为最胜。 以信解具足于胜者之语， 忆念佛陀恒常不间断。 其他随念乃是彼之随行。 于法性义不作分别也。 若执著于相则应依止对治。 于有相与无相中行持。 以诸众生皆具如来藏故， 虽无补特伽罗及蕴等法， 然修如己之慈悲无偏。 乃至有生起及有分别念， 彼时以猛利精进勤于善。 彼即为利他回向菩提。 不久将获堪忍。 四种殊胜禅定次第及同时成就。 自或他身佛陀恒时安住， 视彼不住乃是邪见。 虽处无碍具眼佛陀前， 然自未见等同放逸行。 若诸众生皆具如来藏， 谓无藏性谤法堕入断见。 于有情因之体性而诽谤， 复于果位佛法而诽谤。 于因果二者之方面皆诽谤。 于实有而视作无有者， 乃于二谛任何位皆是诽谤。 谓众生自性非佛陀者， 等同说胜者无一切智智。 说常法坏灭乃是断见， 若神通广大则如六外道师， 说乔达摩被火焚烧。 于说佛陀常有及有情众， 诽谤说具藏性者， 彼等大抵将堕入难忍地狱。 仅于泥像亦作呵责诽谤， 彼亦将堕恶趣何况于此。 于佛陀而说坏灭及痛苦， 因果相符乃是短命及疾病， 故当舍弃不忍罪见， 安乐
English
Sa. Wisdom and contemplation are gathered in this. Great compassion is present in both equipoise and subsequent attainment. Mostly, its conduct is in the subsequent attainment. In this, the practice of complete perfection, even examining a small part becomes meaningful. The root discipline abides in the vows of liberation. In the teachings of the Able One, there are four individual liberations. These also become the basis for its preliminaries. If one desires the secret vehicle, then vows make it supreme. With faith and devotion in the words of the Victorious Ones, the remembrance of the Buddha is continuous and unbroken. Other recollections are merely followers of this. Not discriminating about the meaning of Dharma-nature. If one clings to signs, then rely on the antidote. Practice with and without appearances. Since all beings possess the essence of the Sugata, although there is no person and no phenomena such as aggregates, cultivate impartial love and compassion like oneself. As long as there is arising and conceptual thought, at that time, apply vigorous effort to virtue. Dedicate that to enlightenment for the sake of others. Before long, endurance will be attained. The four supreme contemplations are accomplished sequentially and simultaneously. If the Buddha always abides in oneself or others, to view that they do not abide is a wrong view. Although sitting before the unobstructed, all-seeing Buddha, not seeing oneself is like acting carelessly. If all beings possess the essence of the Sugata, thinking there is no essence is slandering and falling into nihilism. Slandering the nature of sentient beings as the cause, and slandering the Dharma of the Buddha as the result. Slandering both the cause and the result. To view something that exists as non-existent is slander in any situation of the two truths. Thinking that the nature of beings is not Buddha is like saying that the Victorious One does not have omniscience. Saying that permanence is destroyed is a nihilistic view. If miracles are great, it is like the six heretical teachers saying that Gautama was burned by fire. Slandering those who say that the Buddha is permanent and that sentient beings possess the essence, those mostly go to unbearable hells. Even criticizing and slandering a clay image, that also leads to bad rebirths, what need is there to say more here? Saying destruction and suffering about the Buddha, the corresponding result is short life and sickness. Therefore, having abandoned unbearable sinful views, happiness.
Chinese
当以信心领悟如来藏。若对甚深之义生信且修习，善根成熟则可顿悟。否则，以种种行持可渐次获得。即使是部分，也能转变重大意义。先前造作无间罪者，亦可由此解脱。即使正在造罪，若对此生信，也能长久驱逐异熟果报并使其消尽。对于不加约束、受贪欲支配的五境，即使恒常耽著，也有不被束缚而解脱的情况。即使戒律衰损，也能往生天界，并且显现诸佛之身相。对此生信的功德不可思议。即使仅以少许药物和咒语的配合，有时也能使罪人往生天界。若信解诸佛无量功德，为何不会产生那些利益呢？此乃全知至尊无谬之意趣，他人未曾如实宣说。于持明者乘中，观修身语意金刚，以及事业之无量形态。若仅是无念之状态即为法身，则彼等皆成颠倒分别。以造作次第使色身成为道，然非如实，仅是随顺而已。以圆满次第，身语意之体性，此等主要使法身成为道。即使初学者也能稍微见到心髓，此乃来自密咒不共之方便。使业、气、分别念融入一体，如理遮止乃为殊胜之方便。远离证悟与勤作之他力，显现、影像、声音、乐空皆与法身相似，因此能使法身成为道。有些是真实法身之显现，有些虽是体验之显现，然亦是其道。以彼等之等持以及金刚上师，供养承侍，圆满二资粮，则能现前原始四金刚。一位佛陀证悟法界，以此为因，对于无量众生，随所应化之事业，如虚空般周遍而恒常行持，如日与光芒般任运成就。此乃决定生起与遣除之理。 如今诸佛之智慧，周遍且安住于一切所知事物，彼即是法界，以及我等众生之