Chinese
如果真的痛苦，该如何医治？说完，那位医生给国王诊病后，觉得需要牛奶作为药物，于是禀告国王：如果将国王的病情与治疗方法结合起来，应该用牛奶作为药物。我之前说牛奶不能用作药物，那是谎言。没有比牛奶更好的药物了，而且国王的病也是由热引起的，所以用牛奶作为药物是好的。国王说：医生，你难道是疯了吗？或者得了热病？你说牛奶对这种病有好处。你之前说牛奶有毒，现在怎么能喝呢？你是在戏弄我吗？之前的医生说赞美有毒，一个医生被赶走之后，现在你又说牛奶对病人有好处，这么说来，之前的医生肯定比你更聪明。然后，医生又对国王这样禀告：国王，不要那样说。例如，虫子在吃木头后留下的痕迹，有时也可以成为文字。但虫子不知道那是文字还是不是文字。有智慧的学者看到后，不会惊叹虫子竟然懂得文字。伟大的国王，之前的医生也像那样，因为不了解各种疾病，所以对所有病都用牛奶作为药物，就像虫子留下的痕迹变成了文字一样。之前的医生不知道牛奶的好坏以及是否适用。国王说：之前的医生怎么会不知道呢？医生说：所谓的药用牛奶，既可以是毒药，也可以是甘露。那么，怎么样的牛奶既是毒药又是甘露呢？如果母牛吃了麻、草根和糠，而且小牛非常温顺，放牧的地方不是高山上，而是在村庄之外，饮用的水是清澈的流水，不被过度驱赶，不与牛群一起生活，而是自由地吃喝，行走和停留也很自由，这样的母牛产的奶对各种疾病都有好处，所以被称为甘露。不是这样的牛奶，都被称为含有毒素。那时，伟大的国王听到这些话后，称赞医生说：好，说得非常好。现在
English
If it is truly suffering, how should it be treated? After saying this, that doctor examined the king's illness and felt that milk was needed as medicine, so he reported to the king: If the king's condition is combined with the treatment method, milk should be used as medicine. My previous statement that milk should not be used as medicine was a lie. There is no better medicine than milk, and the king's illness is also caused by heat, so using milk as medicine is good. The king said: Doctor, are you crazy? Or have you contracted a fever? You say that milk is beneficial for this disease. You previously said that milk is poisonous, so how can you drink it now? Are you making fun of me? The previous doctor said that praise is poisonous. After one doctor was driven away, now you say that milk is good for patients, so the previous doctor must be smarter than you. Then, the doctor again reported to the king in this way: King, do not say that. For example, the marks left by worms eating wood can sometimes become writing. But the worm does not know whether it is writing or not. When a wise scholar sees it, he will not marvel that the worm actually knows writing. Great King, the previous doctor was also like that. Because he did not understand various diseases, he used milk as medicine for all diseases, just like the marks left by worms became writing. The previous doctor did not know the good or bad of milk and whether it was suitable. The king said: How could the previous doctor not know? The doctor said: The so-called medicinal milk can be both poison and nectar. So, how can milk be both poison and nectar? If the cow eats hemp, roots, and chaff, and the calf is very docile, and the grazing place is not on a high mountain, but outside the village, and the drinking water is clear flowing water, and it is not driven excessively, and it does not live with the herd, but eats and drinks freely, and its walking and staying are also free, then the milk produced by such a cow is beneficial for all kinds of diseases, so it is called nectar. Milk that is not like this is all called containing toxins. At that time, after the great king heard these words, he praised the doctor, saying: Good, very well said. Now
Chinese
虽然说一切法无我，但实际上并非无我。所谓我，是指真实、正确、恒常、安住、自主、不变、不迁的法，这才是所谓我。譬如伟大的医生精通药乳一样。如来也与此相同，为了各个众生，说一切法真实有我，请你们等四众弟子也像这样对一切法精进。在《陀罗尼自在王请问如来大悲经》中说：‘善男子，譬如一位精通宝石的工匠，善于磨砺宝石的方法，他从宝石矿中取出尚未完全 சுத்தమైన（梵文天城体，śuddha，梵文罗马拟音， शुद्ध，清净）的珍贵宝石，用稀薄的盐水浸泡，用发丝般的细物来磨砺，反复磨砺。但他并不因此而放弃努力，之后又用稀薄的食物汁液浸泡，用羊毛布来磨砺，反复磨砺。他并不因此而放弃努力，之后又浸泡在伟大的药汁中，用薄纱来磨砺，反复磨砺。完全磨砺干净，去除污垢后，就被称为伟大的吠琉璃宝石。善男子，同样，如来也了知尚未完全 சுத்தమైన（梵文天城体，śuddha，梵文罗马拟音， शुद्ध，清净）的众生界，用无常、痛苦、无我、不净的令人厌离的话语，使喜爱轮回的众生生起厌离之心，从而引入到圣者的律藏中。如来并不因此而放弃努力，之后又用空性、无相、无愿的言语，使他们证悟如来的境界。如来并不因此而放弃努力，之后又用不退转的法轮之语，三轮完全清净之语，使具有各种自性的众生进入如来的境界。’经中如是说。在《大涅槃经》中，在说到八颠倒时，经中说：
English
Although it is said that all dharmas are without self, in reality, it is not that there is no self. What is called self is the dharma that is true, correct, constant, abiding, autonomous, unchanging, and unmoving, that is what is called self. Just like a great doctor who is skilled in medicinal milk. The Tathagata is also the same, for the sake of each individual being, he says that all dharmas truly have self, please you and the fourfold assembly also be diligent towards all dharmas in this way. In the Sutra of the Great Compassion of the Tathagata, as requested by the King of Dharani Sovereignty, it says: 'Son of good family, for example, a skilled gem craftsman who knows well the method of polishing gems, takes a precious gem that is not yet completely शुद्ध（梵文天城体，śuddha，梵文罗马拟音， शुद्ध，pure） from the gem mine, soaks it in thin salt water, and polishes it with hair-like fine objects, polishing it repeatedly. But he does not give up his efforts because of this, and then soaks it in thin food juice and polishes it with woolen cloth, polishing it repeatedly. He does not give up his efforts because of this, and then soaks it in the juice of great medicine and polishes it with thin gauze, polishing it repeatedly. When it is completely polished and free from impurities, it is called a great Vaidurya gem. Son of good family, similarly, the Tathagata also knows the realm of sentient beings that is not yet completely शुद्ध（梵文天城体，śuddha，梵文罗马拟音， शुद्ध，pure）, and with words of impermanence, suffering, selflessness, and impurity that cause aversion, he makes sentient beings who are fond of samsara generate aversion, thereby introducing them into the Vinaya of the Noble Ones. The Tathagata does not give up his efforts because of this, and then with words of emptiness, signlessness, and wishlessness, he makes them realize the realm of the Tathagata. The Tathagata does not give up his efforts because of this, and then with words of the irreversible wheel of Dharma, words of the three wheels being completely pure, he makes those sentient beings with various natures enter the realm of the Tathagata.' Thus it is said in the sutra. In the Great Nirvana Sutra, when speaking of the eight inversions, the sutra says:
Chinese
如你所说，我们也在无常、痛苦和无我的观念上努力，这实际上是没有意义的。因为在这三个努力上没有真实的意义，所以我将宣说比这三个非努力的法更殊胜的。将痛苦执为快乐，将快乐执为痛苦，这是颠倒之法。将无常执为常，将常执为无常，这是颠倒之法。将无我执为我，将我执为无我，这是颠倒之法。将不净执为净，将净执为不净，这是颠倒之法。如是说。《楞伽经》中说超越唯心。在说到这里的时候，经中说：依赖于唯心，不分别外境。依赖于无相，从唯心中超越。依赖于正确的对境，从无相中超越。瑜伽士安住于无相，则不见大乘。如是说，因此，那些随顺世俗凡夫，像声闻二部一样说话，却不了解宣说大乘的意趣是过失的渊薮，仅仅因为安立世俗与唯心相符就视为过失，这难道是门巴·斯巴卓瓦的校正，或是拉瓦地区的例子，是极大的笑柄啊！三种自性也在《般若经》中宣说。在说到这里的时候，《慈氏请问品》中说：慈氏，菩萨行于般若波罗蜜多，安住于善于分别诸法，应当了知三种方式对色进行分别安立。乃至受、想、行、识，直到佛法，都应当了知分别安立，即：这是遍计所执的色，这是依他起的色，这是圆成实的色。这是遍计所执的受，这是依他起的受，这是圆成实的受。这是遍计所执的想。
English
As you say, we also diligently focus on the concepts of impermanence, suffering, and selflessness, which is actually meaningless. Because there is no real meaning in these three efforts, I will declare something more excellent than these three non-efforts. To perceive suffering as happiness and happiness as suffering is a reversed dharma. To perceive impermanence as permanence and permanence as impermanence is a reversed dharma. To perceive selflessness as self and self as selflessness is a reversed dharma. To perceive impurity as purity and purity as impurity is a reversed dharma. Thus it is said. The Lankavatara Sutra speaks of transcending mind-only. In this context, the sutra itself says: Relying on mind-only, one does not discriminate external objects. Relying on the absence of appearance, one transcends mind-only. Relying on the correct object, one transcends the absence of appearance. When a yogi dwells in the absence of appearance, he does not see the Great Vehicle. Thus it is said, therefore, those who conform to ordinary worldly people, speaking like the two Hearer schools, yet do not understand that explaining the intent of the Great Vehicle is a source of faults, and regard it as a fault merely because establishing the conventional is in accordance with mind-only, is this the correction of Monba Sabdrowa, or an example from the land of Lava, a great cause for laughter! The three natures are also taught in the Perfection of Wisdom Sutra. In this context, the Chapter of Maitreya's Questions says: Maitreya, a Bodhisattva who practices the Perfection of Wisdom and dwells in being skilled at discriminating dharmas, should understand how to distinguish and establish form in three ways. Likewise, feeling, perception, formation, and consciousness, up to the Dharma of the Buddha, should be understood as being distinguished and established, namely: This is the form that is completely imputed, this is the form that is dependently arisen, this is the form that is perfectly established. This is the feeling that is completely imputed, this is the feeling that is dependently arisen, this is the feeling that is perfectly established. This is the perception that is completely imputed.
Chinese
这是分别的想。这是自性的想。如此这是周遍所计的行。这是分别的行。这是自性的行。如此这是周遍所计的识。这是分别的识。这是自性的识，如是乃至，如此这些是周遍所计的佛法。这些是分别的佛法。这些是自性的佛法。如是乃至之间。如是说已，菩萨慈氏对薄伽梵如是请问：薄伽梵，何者是周遍所计的色？何者是分别的色？何者是自性的色？薄伽梵，何者是周遍所计的受、想、行、识？薄伽梵，何者是周遍所计的佛法？何者是分别的佛法？何者是自性的佛法？佛告慈氏：慈氏，行之相的实物，于彼彼等以色之名，想、表诠、安立与施设为所依，凡是周遍所计为色之自性者，此乃周遍所计的色。慈氏，行之相的实物，于彼彼等以受、想、行、识乃至佛法之名，想、表诠、安立与施设为所依，凡是周遍所计为受之自性与想、行、识乃至佛法之自性者，此等乃周遍所计的受、想、行、识乃至佛法之间，此等乃周遍所计的佛法。行之相的实物，于彼彼等唯住于分别之自性的分别所依，凡是显说此乃名、想、表诠、安立与施设之色者。受与想。
English
This is the concept of discrimination. This is the concept of self-nature. Thus, this is the all-pervasive imputed formation. This is the discriminated formation. This is the self-natured formation. Thus, this is the all-pervasive imputed consciousness. This is the discriminated consciousness. This is the self-natured consciousness, and so on. Thus, these are the all-pervasive imputed Buddha-dharmas. These are the discriminated Buddha-dharmas. These are the self-natured Buddha-dharmas, and so on. Having spoken thus, the Bodhisattva Maitreya asked the Blessed One as follows: Blessed One, what is the all-pervasive imputed form? What is the discriminated form? What is the self-natured form? Blessed One, what are the all-pervasive imputed feeling, perception, formation, and consciousness? Blessed One, what are the all-pervasive imputed Buddha-dharmas? What are the discriminated Buddha-dharmas? What are the self-natured Buddha-dharmas? The Blessed One said: Maitreya, the entity of the characteristics of formations, relying on the designation, concept, expression, establishment, and imputation that these and those are called 'form,' whatever is all-pervasively imputed as the self-nature of form, this is the all-pervasive imputed form. Maitreya, the entity of the characteristics of formations, relying on the designation, concept, expression, establishment, and imputation that these and those are called feeling, perception, formation, consciousness, and so on up to Buddha-dharma, whatever is all-pervasively imputed as the self-nature of feeling, perception, formation, consciousness, and so on up to the self-nature of Buddha-dharma, these are the all-pervasive imputed feeling, perception, formation, consciousness, and so on up to Buddha-dharma, these are the all-pervasive imputed Buddha-dharmas. The entity of the characteristics of formations, relying on the discrimination that only abides in the self-nature of discrimination in these and those, whatever explicitly speaks of this as the form of name, concept, expression, establishment, and imputation. Feeling and perception.