English
Thus it is. When the truth of cessation is realized, that person is known as having attained the fruit. One's own nature transcends cause, path, and result. The truth of the path, the truth of suffering, and the truth of origin are called the truth of cessation. That is not the truth of suffering, origin, or path. The truth of cessation is cessation, not something else. Primordially free, exhausted, cessation is considered as cessation or the basis of cessation. Spoken by the noble Maitreya, the undefeated protector, from the Victorious One: Not truly thinking, not truly not thinking. Not thinking, not not thinking. Not thinking, not not thinking, all knowable things are said to be. This is the explanation of establishing all knowable objects from a general perspective, which is the second chapter. Starting from the extreme of truth, the noble one speaks in verses: Always free from duality, the basis of delusion, what is it, and how is it, at all times? It cannot be spoken of, it is the nature of non-elaboration, that alone is it. What is to be known, what is to be abandoned, its nature is stainless, what is to be purified. That is desired to be purified from afflictions, like space, gold, and water. Among sentient beings, there is nothing else besides that. All sentient beings also have minds that are completely ignorant of that. Those who have abandoned all existence and are attached to non-existence. How is this great and terrible aspect of worldly ignorance? Thus, the meaning of the dharmadhatu. Suchness is in all things, although there is no difference, it is pure. The Tathagatagarbha is the reason why all beings have that essence. Thus, the meaning of essence. There is no birth and no death, no dwelling (《ཛཾ》: no harm) and no aging. That is because it is constant and stable, because it is peaceful and because it is eternal. Faults are possessed by suddenness, virtues are possessed by nature. As before, so it is afterwards, it is the unchanging nature of dharma. Thus, the meaning of permanence. How is the nature of non-discrimination, like space pervading everywhere. The nature of mind, the stainless dharmadhatu, thus pervades all beings. That is the nature of the general characteristic, faults and virtues ultimately pervade. The form of form is inferior, intermediate, and superior, like space. Thus, the meaning of pervasiveness. The uncontaminated wisdom that embodied beings possess is like the honey of bees. Afflictions are like bees, that
Chinese
摧毁精通的胜者如士夫，这是智慧的意义。因为那是法身，那是如来。那是圣者的真谛，胜义涅槃。因此，如日和光芒般功德无别，除了佛陀本身没有涅槃。光明与非光明无别，具有恒河沙数的，超越尘埃的佛陀的，一切功德都具备。如大海般无量，功德珍宝用之不竭。具备无别功德的，本体的缘故如灯火。法身胜者的智慧和，慈悲的界是总摄的缘故。器和珍宝水，比喻如同大海。无垢处具有现量和，无垢智慧即是它，无有分别的缘故如灯火，光和暖色法相同。那些询问的原因是什么，布施和戒律忍辱等，一切种类中具足殊胜的，空性即是色。这是说一切种类。非有非无，不如是，非异。无生无灭，不会减少，没有增长，也没有清净。清净转变，那是胜义的相。这是无戏论的体性。如珍宝虚空水，恒时自性无有烦恼。如同虚空周遍一切，细微故不沾染。如是众生一切，此界不沾染。这是不杂染的体性。具有分别的体性，由忽然的客尘使界空。具有无分别的体性，不空于无上法。这是双运的体性。圆满佛身是放射的缘故，以及如是无别之故，具有种姓的缘故，有情一切，恒时具有如来藏。佛陀如莲花蜂蜜蜂，糠秕有精华不净中有金，地上有宝藏和苗等果实，破烂衣服里有胜者身像，恶妇腹中有君主，地上有珍宝形象，如是，被忽然的烦恼垢染所遮蔽的，众生们也同样具有那个界。
English
The victorious one skilled in destroying is like a man; this is the meaning of wisdom. Because that is the Dharmakaya, that is the Tathagata. That is the truth of the noble ones, the ultimate Nirvana. Therefore, like the sun and its rays, virtues are inseparable; there is no Nirvana apart from the Buddha himself. Light and non-light are inseparable, possessing all the qualities of the Buddhas who have passed beyond the dust of the Ganges. Like a great ocean, immeasurable, the precious qualities are inexhaustible. Possessing inseparable qualities, the essence is like a lamp. The wisdom of the Dharmakaya Victorious One and the realm of compassion are summarized. This is shown to be like the ocean by the vessel and precious water. In the stainless state, there is direct perception and stainless wisdom itself, without distinction, like a lamp, light, warmth, and color are the same. What is the reason for asking about these, giving, discipline, patience, etc., possessing the best of all kinds, emptiness is expressed as form. This is to say all kinds. Not existent, not non-existent, not thus, not other. Without birth and death, it does not decrease, there is no increase, and there is no purity. Purity transforms, that is the characteristic of the ultimate. This is the nature of non-elaboration. Like precious space water, always naturally without affliction. Just as space pervades everything, subtle, therefore it is not contaminated. Likewise, all sentient beings, this realm is not contaminated. This is the nature of non-contamination. Having a distinctive nature, the realm is empty due to sudden adventitious defilements. Having a non-distinctive nature, it is not empty of the supreme Dharma. This is the nature of union. The complete Buddha body radiates, and because of such inseparability, because of having lineage, all sentient beings always have the Buddha-nature. Buddhas are like lotuses, honeybees, chaff has essence, gold in impurity, treasures and sprouts on the ground, fruits are extracted, in tattered clothes there is the image of the Victorious One, in the womb of a wicked woman there is a lord, on the ground there are precious images, just as the beings obscured by sudden afflictive stains likewise possess that realm.
Chinese
还在地界和界中宣说了。 导师龙树说： 怎样如来藏， 就是众生此之性。 怎样如来藏非有， 就是众生此之性非有。 如是所说之无是无戏论， 否则无有差别基而观察差别法。 对于幻化之类，观察又有何用？ 断除众生自性为实有之疑惑。 法界即是如来藏， 常遍自智本觉和， 一切种相即是总断名， 离戏且无垢是决断义。 双运自性种性和胜义界， 如是彼之体性有九种。 此中胜义界之安住方式和， 瑜伽士前如何显现之方式。 若变即是实有故是虚妄， 无变存在故是极常。 具分不可能周遍且， 无分无远近故遍是应理。 无有能知所知之差别故， 胜者知故成立自和智。 虽智然不需能知所知， 犹如湿润亦无能湿所湿。 犹如唯立湿润之体性， 如此自性唯智谁能遮？ 以和胜者之智无别之故， 界即胜者之智以量成立。 故彼为何无有无边功德？ 以其知晓一切所知之故， 执持一切所知之胜义相， 故于彼显现轮涅一切相。 以是与一切度母相合之法性， 故串习彼亦能现前此。 以是与一切烦恼不合之法性， 故修习彼力能现前此。 以是超离一切分别之境故， 彼即远离一切戏论和言说。 以是本无非真之分别故， 彼不可能有垢即无垢。 体性遮止后本体亦遮止， 若遮止身则遮止有身者， 若遮止有身者则遮止人等。 彼遮止后亦如虚空不遮止。 遮止生则遮止有生者， 然不能遮止无生之安住方式。 此之理路于其他一切皆可应用。 常遍等和离戏无有相违。 空和非空双
English
It is also taught in terms of earth element and realm. The teacher Nagarjuna said: Whatever is the nature of the Tathagata, That is the nature of these beings. Whatever is not the nature of the Tathagata, That is not the nature of these beings. The non-existence spoken of in this way is non-elaborate. Otherwise, without a basis of distinction, one examines the qualities of distinction. What is the use of examining something like an illusion? It cuts off the doubt that the nature of beings is substantial. That Dharmadhatu is the Tathagatagarbha, The eternal, all-pervading, self-aware wisdom, And the all-encompassing mark of complete severance. Freedom from elaboration and undefiled is the meaning of complete separation. The union of two truths, the nature, the lineage, and the ultimate element. Thus, there are nine aspects of its characteristics. Here, the state of the ultimate sphere, And how it appears to the yogi. If it changes, it is false because it is substantial. Since there is no change, it is very constant. All-pervasiveness is impossible with parts, And it is reasonable to pervade because there is no near or far without parts. Because there is no distinction between knowing and what is to be known, And because the Victorious Ones know, it is established as self and knowledge. Although it is knowledge, it does not need something to be known or a knower, Just as there is no wetting agent or something to be wetted in moisture. Just as one establishes only the essence of moisture, Who can deny this self-awareness? Because it is indistinguishable from the knowledge of the Victorious Ones, The sphere, the knowledge of the Victorious Ones, is established by valid cognition. Therefore, why would it not have infinite qualities? Because it knows all knowable things, It holds the ultimate aspect of all knowable things. Therefore, all aspects of samsara and nirvana appear to it. Because it is the nature of reality that is in harmony with all perfections, Through familiarizing oneself with it, this also becomes manifest. Because it is the nature of reality that is not in harmony with all defilements, Through purifying its power, this becomes manifest. Because it is beyond all objects of thought, It is free from all elaboration and expression. Because non-true thought has never existed from the beginning, It is impossible for it to be defiled, it is undefiled. When the characteristic is negated, the base of the characteristic is also negated. If the body is blocked, then the one with a body is blocked. If the one with a body is blocked, then humans and so on are blocked. Even if that is blocked, the sky is not blocked. By blocking birth, the one with birth is blocked, But one cannot negate the state of no birth. Apply this reasoning to all other things. There is no contradiction between permanence, pervasiveness, etc., and freedom from elaboration. Empty and non-empty pair
Chinese
融入其中，意义上没有成双，因此融入也不存在。在没有分别中，对它进行分类。世俗谛是空性的，胜义谛是不空性的。与瑜伽士的智慧相协调，那是种姓，那也是界。从无始以来传承而来，以及自性获得的六处之法。如是说，具备三种特征，以九种比喻阐释了心要的道理。大多数符合修行者的心意。每个众生都有一个心要，具有常有的性质，诸佛的身体和意念中，具有相似的种姓。那也以道而增长的方式等等，瑜伽士如何显现的方式，其中也有生者和圣者各自的见解。那些不是以存在的方式来决定的。这个遍及三时，却又脱离时间。因此，这里不希望有“常”这个词。常有只是错觉而已，因此不存在。因为智慧存在于不迷惑的自性中。如果各自存在，那就是错觉，因此那是不真实的。例如，如同位置不同的微尘。以道增长也不是自性，因此，认为佛陀的智慧是突发的，这是过失。因为是遍一切处、一切之基，所以是诸法的界，因为是诸法的体性，所以也是种姓。界的意义如同金矿遍布于金石中。种姓是相似或者一体的意思。虽然佛陀遍一切处，但是每个部分并非各自遍布。圆满的佛陀遍布于每个众生。众生被遮蔽所遮蔽，因此没有见到。太阳从未被云彩遮蔽，但是当大地被云彩覆盖时，人们会说太阳在云彩的内部。众生的如来藏也是如此。如果没有心要，就会变成没有法性。如果没有法性，哪里会有法相？如果没有法相，就不会有执着于特征。如果没有那些，能知、所知和能证、所见等等都会不存在。如果没有那些，仅仅是世俗显现，说不诽谤也只是欺骗之词。如果显现，就与没有知、觉、证、见相违背。对于未经观察的显现，法性虽然存在，但胜义谛中并不存在。如果显现上是那样，那么世间