Chinese
以及功德的集合等等，安住于佛陀自显现的利生事业，以及法身自性的各种欲妙，以及法身自性的各种供养陈设等等，对于法身一切形象显现的智慧，称之为根本原始的灭谛。那么，上面所说的<佛陀自显现的>事业和利生事业二者有什么差别呢？事业和利生事业二者本体相同，但侧重点不同，利生事业是做事，事业是做者。在这些汉藏地区，所谓的灭谛，认为是所断的<对治>的相续，断除的<部分或>部分差别而已，除此之外，认为根本没有智慧的显现，并且将法身也仅仅安立为远离戏论的空性等等，这都是因为没有领悟到如此这般的真实意义的关键。因此，法身的身体和刹土等是佛陀自显现的法，所以其他所化众生无法直接见到，然而佛陀自显现的身体和刹土以及事业的各种形象等等，十地菩萨在密严刹土中，以具足五种决定的报身形象显现，以及其各种形象，在上净居天的密严刹土中显现，并且其显现的影像，在赡部洲等地的相续清净的众生面前，以十二事业的形象显现。对此，《华严经》中说，如同虚空中升起的太阳，在须弥山的山顶上显现其影像，并且其影像显现在七金山上，并且其影像显现在嬉乐海中等等的比喻，需要与上述意义结合。此外，他显现的身体和事业以及刹土等是道谛的真实。因此，具有胜义灭谛的法身自性的一切形象，由于从根本原始就存在，因此实际上并没有新获得的。然而，任何一个人通过修道，使自己本自具有的胜义灭谛得以显现，就称这个人获得了果位。
English
and the collections of qualities, etc., the activities that abide solely in the Buddha's self-manifestation, and the various desirable qualities of the nature of the Dharmakaya, and the various arrangements of offerings of the nature of the Dharmakaya, etc., that wisdom in which all aspects of the Dharmakaya appear, is called the fundamental, primordial cessation. Now, what is the difference between the activity and the activities of <Buddha's self-manifestation> mentioned above? Although activity and activities are the same in essence, they are established as different in aspect. Activities are actions, and activity is the doer. In these Chinese and Tibetan regions, the so-called cessation is considered to be the continuum of the <antidote> to be abandoned, the <part or> a mere difference of the part that has been abandoned, and apart from that, it is believed that there is no manifestation of wisdom at all, and the Dharmakaya is also established as merely emptiness devoid of elaboration, etc., all because they have not realized such a key point of the definitive meaning. Therefore, the body and pure land of the Dharmakaya, etc., are the Dharma of the Buddha's self-manifestation, so other beings to be tamed cannot directly see them, but the various images of the Buddha's self-manifested body and pure land and the aspects of activities, etc., appear to the ten bhumi bodhisattvas in Akanishta as the Sambhogakaya with five certainties, and its various images appear in Akanishta above the pure abodes, and its manifested images appear to beings with pure minds in Jambudvipa, etc., in the form of the twelve deeds. In this regard, the Avatamsaka Sutra says that just as the sun rises in the sky, its image appears on the summit of Mount Meru, and its image appears on the seven golden mountains, and its image appears in the pleasure lakes, etc., these examples should be combined with the above meaning. Furthermore, the body and activities and pure land, etc., that appear to others are the actual truth of the path. Therefore, since all aspects of the nature of the Dharmakaya, which is the ultimate cessation, have existed from the very beginning, there is actually nothing newly obtained. However, when anyone cultivates the path and manifests the ultimate cessation that has existed within them from the beginning, it is said that that person has attained the result.
Chinese
還有，真實的滅諦法界是三世一切佛的法身，那本身也被稱為智慧的大海。例如，就像無數水滴融入大海一樣，當每個個體通過修持道而證得佛果時，便融入了智慧的大海，因此一切佛的事業和智慧都融為一味。如《莊嚴經論》所說：「若入於佛位，彼等皆，所依亦一且證悟大亦一，事業融為一且恆常，廣行饒益廣大有情眾。」因此，就每個個體而言，安立為獲得果位，然而，法界本身的自性超越了因、道和果的法。法界以道的形態顯現是真實的道諦，佛的法身以真實的三有形態顯現是真實的苦諦，法身以真實的業和煩惱的形態顯現被稱為真實的集諦，這些是真實的滅諦。真實的道、苦和集諦不是苦諦，也不是道和集諦的真實本質。真實的滅是滅諦，除此之外，單獨分析的滅等不是真實的滅諦。因此，滅諦是從根本上就與突發的法分離且已滅盡，所以稱為滅，或者因為是從根本上就與突發的法分離且已滅盡的滅之基礎，所以如此安立。第四，分別念與非分別念的區別是：至尊勝母（藏文：རྗེ་བཙུན་མ་རྒྱལ་བ་）中，勝者無敗怙主慈氏（彌勒佛）所說的是：有四句，即只有分別念的句，有分別念與非分別念兩者的句，只有非分別念的句，以及兩者都不是的句。只有分別念的句是：非真實的遍計分別，也就是未入道的凡夫相續中的心和心所，以及它們的對境，沒有絲毫的非分別念，只有分別念。
English
Furthermore, the ultimate cessation truth, the Dharmadhatu, is the Dharmakaya of all Buddhas of the three times. It is also described as the great ocean of wisdom. For example, just as countless drops of water merge into the great ocean, when each individual attains Buddhahood through the practice of the path, they merge into the great ocean of wisdom. Therefore, all the deeds and wisdom of all Buddhas become of one taste. As stated in the Ornament of Realization: "If one enters into Buddhahood, all of them, their basis is one, and their great realization is one. Their deeds are mixed into one, and they are also constant, greatly benefiting the great assembly of sentient beings." Therefore, in relation to each individual, it is established that they attain the result. However, the very nature of the Dharmadhatu itself transcends the phenomena of cause, path, and result. The Dharmadhatu appearing in the form of the path is the ultimate truth of the path. The Dharmakaya of the Buddha appearing in the form of the ultimate three existences is the ultimate truth of suffering. The Dharmakaya appearing in the form of ultimate karma and afflictions is called the ultimate origin, and these are the actual truth of cessation. The ultimate path, suffering, and origin are not the truth of suffering, nor are they the actual essence of the path and origin. Ultimate cessation is the truth of cessation, but other than that, separately analyzing cessation and so on are not the actual truth of cessation. Therefore, the truth of cessation is called cessation because it is fundamentally separated from and exhausted of adventitious phenomena, or because it is the basis of cessation that is fundamentally separated from and exhausted of adventitious phenomena, hence it is established as such. Fourth, the distinction between conceptual thought and non-conceptual thought is: As stated by the Victorious Maitreya, the Protector of the Unconquerable, from the Victorious Mother: There are four possibilities: the possibility of only conceptual thought, the possibility of both conceptual and non-conceptual thought, the possibility of only non-conceptual thought, and the possibility of neither. The possibility of only conceptual thought is: non-genuine pervasive conceptualization, that is, the mind and mental factors in the continuum of ordinary beings who have not entered the path, and their objects, have no non-conceptual thought at all, only conceptual thought.
Chinese
“甲”之边是加行道之智，即于法性获得何种程度之显现，并与之相符，故亦为无分别。然因未舍弃能取所取之分别念，且以与之俱存之方式行持，故亦为分别。唯是无分别之“甲”者，乃圣者菩萨之等持无分别智，以及佛陀之智慧，乃唯是无分别之边。非二者之“甲”者，乃圣者之后得清净，因显现能取所取之显现，故亦非无分别。然亦非如幻了知，且无实执之分别。如是，此四边已摄尽一切所知。如是，已宣说从总相上确定一切所知境之第二品。第三品，为铺设所说之论典，并于彼作观察。初品有九义项。初义为空性之义。“真实之边”者，乃如来藏与如来藏等之异名。其中，真实者，因不颠倒故为真实。彼即是法性之究竟，故称为边。从彼之安立出发，圣者慈氏于《经庄严论》中云：恒时彼于一切行相中，皆离能取与所取之分别，然于迷乱心识前显现如是，乃遍计之自性。迷乱之所依为何，乃依他起，彼亦如显现为色之识，仅是迷乱之所依依他起。依彼而执持境与有境，乃遍计，故迷乱之所依为何，彼即安立为依他起。何为圆成实，于任何时与行相中，皆非言语与意念分别所能诠说，且无能取所取之戏论，且彼即是彼之自性。唯圆成实于事物之实相中存在，故唯是彼。故当知遍计唯是假立之分，无需特意断除，因若断除依他起，则将走向自断。迷乱之所依依他起，乃对治道之修习。
English
The "ka" side is the wisdom of the path of joining, which is the wisdom that attains whatever kind of clarity arises in the nature of reality, and because it is in accordance with that, it is also non-conceptual. However, because it has not abandoned the conceptualizations of grasping and being grasped, and it engages in a manner that includes them, it is also conceptual. The "ka" that is solely non-conceptual is the non-conceptual wisdom of the meditative equipoise of the noble Bodhisattvas, and the wisdom of the Buddhas is the side that is solely non-conceptual. The "ka" that is neither is the subsequent attainment of the noble ones, which is pure, and because the appearance of grasping and being grasped arises, it is also not non-conceptual. However, it is also not a conceptualization that knows it to be like an illusion and is without attachment. Thus, these four sides encompass all that is to be known. Thus, the second chapter, which establishes all objects of knowledge from a general perspective, has been explained. The third chapter is about laying the foundation for the text to be explained and examining it. The first chapter has nine topics. The first topic is the meaning of space. "The ultimate reality" is a synonym for suchness and the essence of the Sugata. Among them, reality is reality because it is not inverted. It is the ultimate nature of reality, so it is called the ultimate. Based on that establishment, the venerable Maitreya said in the Ornament of the Sutras: "Always, in all ways, it is free from the conceptualizations of grasping and being grasped, but it appears as such to the confused mind, which is the characteristic of the completely imputed. Whatever is the basis of confusion is other-powered, and that is like the mere appearance of form, which is the other-powered basis of confusion. Based on that, grasping at objects and subjects is the completely imputed, so whatever is the basis of confusion is established as other-powered. Whatever is perfectly established is not able to be expressed by words or mental conceptualizations at any time or in any way, and there is no elaboration of grasping and being grasped, and it is its very nature. Only the perfectly established exists in the reality of things, so it is only that. Therefore, the completely imputed should be known as merely a imputation, and there is no need to abandon it intentionally, because abandoning the other-powered will lead to self-abandonment. The other-powered basis of confusion is the practice of the antidote path.
Chinese
因此必须断除。例如，对于患有眼翳的人来说，无论出现多少发网等幻象，这些发网实际上并不存在，仅仅是错觉，因此无需断除。如果通过各种方法消除眼翳，发网等幻象自然消失。同样，通过修习对治道，断除错觉的所依他性，遍计所执自然消退。圆成实性法性，即如是性，未被自性垢染，并且它是清净他性等暂时性诸法的基础。如同天空显现云彩的遮蔽，但天空的本质并未被云彩所染污，当被风力驱散时，被称为具有二种清净的天空。黄金的本质是自性清净且明亮的，从未被突发的铁锈等所染污，并且可以断除，因为它是暂时的。当通过冶炼等方法使其脱离铁锈时，被称为具有二种清净的黄金。如同水与泥土混合在一起，但水的本质从未被泥土所染污，当将其静置时，泥土沉淀到下面，水变得清澈，此时被称为具有二种清净的水。同样，一切有情的心与有情的法性似乎混合在一起，但心的自性光明从未被烦恼等从原始染污。当通过修习道而使错觉消失时，被称为法界具有二种清净。那么，这些暂时的法，是否与法性分离而真实存在呢？并非如此。因为器情世间的一切法最终都会毁灭和消逝，所以是行。因此，行，即器情世间所摄的一切法，与法性之外丝毫也不存在。然而，六道轮回的有情众生，对于法界却具有极其愚昧的心识。其原因在于，例如，对于患有眼翳的人来说，由于眼翳的缘故，无法看到眼前的色等事物，却看到许多不存在的发网等幻象。同样，凡夫俗子也无法看到存在的法界，却显现出各种不存在的能取所取之相，这是对世间极大的愚昧。看不到存在的事物也是愚昧，