English
It is so. If someone abides in it, that person is said to abide in the ultimate truth, therefore abiding in the definitive meaning. What does not abide in the provisional meaning? The provisional meaning refers to what is said in the sutras: all are afflicted, all are impermanent, all are suffering, all are empty, all are without self. This is called the provisional meaning. And, the Hearer Vehicle is also the provisional meaning, the unsurpassed Great Vehicle is the definitive meaning. If someone says that the Tathagata is impermanent, changing and moving, that is the provisional meaning. If someone says that the Tathagata is permanent, unchanging and unmoving, that is called the definitive meaning. Whatever is understood and realized by the Hearer Vehicle is the provisional meaning. What is understood and known by the teachings of the Bodhisattva is called the definitive meaning. If someone says that the Tathagata needs to be nourished with food, that is the provisional meaning. If someone says that it is permanent, abiding, unchanging, and unmoving, that is called the definitive meaning. If someone says that the Tathagata's passing into nirvana is like a fire dying out when the wood is exhausted, that is the provisional meaning. If someone says that the Tathagata has entered into the very realm of Dharma, that is called the definitive meaning. Thus it is said. It is stated in the Sutra of Extensive Differentiation, Teaching Inexhaustible Intelligence. In some treatises, explaining the meaning that can be led to other intentions as provisional meaning is also a stepping stone to lead them back to the definitive meaning, therefore these are not contradictory. Nagarjuna and the brothers Asanga, in the context of the three turnings of the wheel, etc., in the Root Wisdom, it says: The Blessed One, regarding existence and non-existence, in the instructions of Katyayana who possesses wisdom, prevented both existence and non-existence. Therefore, it is established that the teaching of freedom from extremes was also taught in the first turning of the wheel. And, Nirvana is the only truth, etc. Therefore, the intention of the intermediate turning of the wheel is also to ultimately teach other-emptiness. All the treatises of Maitreya and the brothers Asanga are to condense the intentions of all three turnings of the wheel into one. For example, the Ornament of Sutras alone explains the intentions of all three turnings of the wheel, and the views and tenets are not different.
Chinese
因为不显示三种，而是显示唯一。关于“病人的药”的情况。《楞伽经》中说：犹如病人于病人，医生给予药物一样。同样，佛陀对众生，也显示唯心。如此说。关于“学习文字的例子”的情况。龙树在《宝鬘论》中说：文法家们如何，让孩童学习字母一样。同样，佛陀对所化机，也宣说些许能忍受的法。如此说。关于迦旃延的教言的情况。迦旃延，因为这个世界执着于有和无。因此，不能从生、老、病、死，以及悲伤、哭泣、痛苦、不适和混乱中完全解脱。不能从五道的轮回中解脱。如此说。关于自在等也是圣者等的情况。金刚手菩萨的足下，获得了智慧的大自在，获得了大土地。这是从《金刚顶经》中说的。其他像这样的还有很多。关于那些四依的情况。《大涅槃经》中说：比丘们，应当安住于四种法。哪四种呢？安住于法，不安住于人；安住于义，不安住于词；安住于智慧，不安住于识；安住于究竟义，不安住于引导义。这四种法是应当证悟的，而不是四种人。如此说，四依非常广阔地从《无尽慧经》中出现。中间是不了义，后面是了义。关于这三句偈颂的情况。《解深密经》中说：此后，菩萨真实义胜向薄伽梵如此请问。薄伽梵最初在波罗奈斯仙人堕处鹿野苑，为进入声闻乘者如实开示四圣谛，转了不可思议的法轮，以前无论是天还是人，都没有以符合佛法的方式在世间
English
Because it doesn't show three, but shows only one. Regarding the case of "medicine for the sick." The Laṅkāvatāra Sūtra says: Just as a doctor gives medicine to a sick person, so too, the Buddha shows only mind to sentient beings. So it is said. Regarding the example of "learning letters." Nāgārjuna says in the Ratnāvalī: How do grammarians teach children to read letters? Similarly, the Buddha teaches a little Dharma that can be tolerated to those to be tamed. So it is said. Regarding the instructions of Kātyāyana. Kātyāyana, because this world is attached to existence and non-existence. Therefore, one cannot be completely liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, discomfort, and confusion. One cannot be liberated from the cycle of the five realms. So it is said. Regarding the case of empowerment and so on being noble and so on. At the feet of Vajrapāṇi, the great empowerment of wisdom was obtained, and the great land was obtained. This is said in the Vajraśekhara Sūtra. There are many others like that. Regarding those four reliances. The Mahāparinirvāṇa Sūtra says: Monks, you should abide in the four kinds of Dharma. What are the four? Abiding in the Dharma, not abiding in the person; abiding in the meaning, not abiding in the words; abiding in wisdom, not abiding in consciousness; abiding in the ultimate meaning, not abiding in the guiding meaning. These four kinds of Dharma are to be realized, not the four kinds of people. So it is said, the four reliances appear very extensively from the Akṣayamati Sūtra. The middle is provisional meaning, the later is definitive meaning. Regarding these three verses. The Saṃdhinirmocana Sūtra says: Then, the Bodhisattva Paramārtha-vijaya asked the Blessed One as follows. The Blessed One first in Vārāṇasī, in the Deer Park of the Hermitage, truly revealed the Four Noble Truths to those who entered the Śrāvakayāna, and turned the wheel of Dharma, which was wonderful and marvelous, in a way that no one, whether god or human, had ever turned in the world in accordance with the Dharma.
Chinese
仅仅一次殊胜地转动，世尊所转的法轮也成了至上、有时、需诠释之义的争论之处。世尊从诸法自性不存在出发，从无生、无灭、本来寂静、自性涅槃出发，为进入大乘者以宣说空性的方式，转了极其稀有罕见的第二法轮，世尊所转的法轮也成了至上、有时、需诠释之义的争论之处。世尊从诸法自性不存在出发，从无生、无灭、本来寂静、自性涅槃出发，为进入一切乘者转了具有善妙分别的极其稀有罕见的第三法轮，世尊所转的法轮不是至上、无时、决定之义，不是争论之处。又，《大涅槃经》中说：十二部经中生出经部，经部中生出极其广大的部类，极其广大的经部中生出般若波罗蜜多，般若波罗蜜多中生出犹如酥油精华的大涅槃，酥油精华是指佛性的譬喻，佛性是指如来。又，《能饶益指鬘经》中说：此后指鬘又对胜母子说：诸佛与声闻，未曾证得者，彼法现证后，当为众生说。说此语有何意义？胜说：过去的诸佛世尊们也对一切法中的有情界、我、命、
English
Having turned it supremely just once, that Dharma wheel turned by the Bhagavan also became a place of debate for the meaning of the supreme, sometimes, and needing interpretation. The Bhagavan, starting from the non-existence of the essence of all dharmas, starting from no birth, no cessation, primordially peaceful, and naturally completely liberated from suffering, turned the second Dharma wheel, which is extremely wondrous and amazing, in the manner of speaking of emptiness to those who have entered the Great Vehicle. That Dharma wheel turned by the Bhagavan also became a place of debate for the meaning of the supreme, sometimes, and needing interpretation. The Bhagavan, starting from the non-existence of the essence of all dharmas, starting from no birth, no cessation, primordially peaceful, and naturally completely liberated from suffering, turned the third Dharma wheel, which is extremely wondrous and amazing, possessing excellent distinctions, for those who have entered all vehicles. This Dharma wheel turned by the Bhagavan is not the meaning of the supreme, timeless, and definitive, and is not a place of debate. Furthermore, in the Great Nirvana Sutra, it says: From the twelve categories of scriptures, the Sutra category arises. From the Sutra category, the extremely extensive category arises. From the extremely extensive Sutra category, the Prajnaparamita arises. From the Prajnaparamita, the Great Nirvana, like the essence of ghee, arises. The essence of ghee is an example of Buddha-nature. Buddha-nature is the Tathagata. Furthermore, in the Sutra Benefiting Angulimala, it says: Then Angulimala again said this to the son of Victory Mother: "That which all Buddhas and Hearers have not attained, having manifestly awakened to that Dharma, it should be taught to sentient beings." What is the meaning of saying this? Victory said: "The Buddhas, the Bhagavad-Tathagatas of the past, also, regarding all dharmas, the realm of sentient beings, self, life, and...
Chinese
从污垢和力量中产生，即使非常努力地寻找力量之子也找不到，认为无我就是佛陀的教言，然后逝去。同样地，结合起来说，现在和未来出现的佛陀世尊们也无法找到，也不会找到。同样地，也结合声闻和独觉们来说，然后说：这样显示没有生命、人、力量、力量之子、有情和我的自性，这样显示无我。这样显示空性。这样宣说这样的佛法。持鬘者对慈母之子甘波再次说道：唉，尊者甘波，你像蜜蜂一样行事，却不懂得宣说佛法。蜜蜂也知道发出嗡嗡的声音，像蜜蜂一样愚蠢的你什么也别说。甘波不了解如来善巧的语言，认为无我是佛法，就像飞蛾扑向愚痴之法的灯火中一样。所谓佛陀没有找到，是指过去的佛陀世尊们没有找到一切有情中如来藏而逝去。现在的佛陀世尊们也没有找到一切有情中没有我的界。未来出现的佛陀世尊们也不会找到一切有情中没有有情之界。独觉和声闻们也在三世中没有找到一切有情中没有如来藏，不会找到，也不会找到，这就是偈颂的意义。再次，所谓诸佛都没有找到，是指过去的佛陀世尊们即使努力寻找一切法，也没有找到世间人的我，如拇指大小，或芥菜籽、稻米、芥菜籽、芝麻粒大小，红色、蓝色、黄色、白色、短、长、非常长等等，说是在心脏中燃烧着，从那里开始，那些常、坚、固的我就是这样的。所有佛陀和声闻都没有找到，然后现证菩提后
English
Born from defilements and power, even if one diligently searches for the son of power, one cannot find him, and thinking that selflessness is the word of the Buddha, one passes away. Similarly, combine and say that the Buddhas, the Bhagavat, who are present and will come, will not find and will not find. Similarly, also combine with all the Shravakas and Pratyekabuddhas, and then say: Thus, it shows that there is no essence of life, person, power, son of power, sentient being, and self, and thus it shows selflessness. Thus, it shows emptiness. Thus, it teaches such Dharma. The garland-holder spoke again to Gampo, the son of the loving mother: Alas, Venerable Gampo, you act like a bee, but you do not know how to teach the Dharma. Even a bee knows how to make a buzzing sound, so you, foolish like a bee, say nothing. Gampo, not understanding the Tathagata's skillful speech, thinking of selflessness as Dharma, is like a moth falling into the lamp of the Dharma of ignorance. What is called 'the Buddha did not find' means that the past Buddhas, the Bhagavat, passed away without finding the Tathagatagarbha in all sentient beings. The present Buddhas, the Bhagavat, also do not find that there is no realm of self in all sentient beings. The future Buddhas, the Bhagavat, will also not find that there is no realm of sentient beings in all sentient beings. The Pratyekabuddhas and Shravakas also do not find, do not find, and will not find that there is no Tathagatagarbha in all sentient beings in the three times. This is the meaning of the verse. Again, what is called 'what all the Buddhas did not find' means that the past Buddhas, the Bhagavat, even if they diligently searched for all dharmas, did not find the worldly self, as big as a thumb, or as big as a mustard seed, rice, mustard seed, sesame seed, red, blue, yellow, white, short, long, very long, etc., saying that it is burning in the heart, and from there, those permanent, stable, and enduring selves are like this. All the Buddhas and Shravakas did not find it, and then after attaining enlightenment