English
If you think so, there is no fault, because whatever is the cause of a Bodhisattva also becomes the cause of a Buddha, because a Buddha arises from the sprout of the Victorious One, a Bodhisattva. If that is the case, it is unreasonable to say that there are four causes of enlightenment, because the venerable Chandrakirti said that great compassion and non-dual wisdom, and the three of Bodhicitta are the cause of the sons of the Buddhas, the Bodhisattvas, as it is said in the "Entering the Middle Way": "The mind of compassion and non-dual wisdom, the mind of enlightenment is the cause of the sons of the Buddhas." Therefore, some people think that there are three causes because they misunderstand the words of the noble Nagarjuna, such as "If you want to attain the unsurpassed enlightenment," etc., which were quoted above, but in reality it is not reasonable. If you are only mentioning the names of the causes, then the accumulation of merit through skillful means, etc., will not be included, and there will be the fault of omission. If you want to mention the main part of the cause, then the main cause of liberation and omniscience is the wisdom that realizes suchness, and it is reasonable to only say that, but the two distinctions of compassion and Bodhicitta will become superfluous faults. Why is wisdom the main part of the cause? In Vasubandhu's Treasury of Knowledge, it says: "Without proper discrimination of dharmas, there is no way to pacify the afflictions, therefore it is said that they are destroyed by wisdom." And in the "Entering the Bodhisattva's Way of Life" it says: "Because this path is observed through the scriptures, it is said that there is no other way to attain enlightenment." And so on, there are many scriptures. Then, is it contradictory to what the noble Nagarjuna said about the three causes of unsurpassed enlightenment? It is not contradictory, because Bodhicitta refers to the basis of distinction, and compassion and non-reliance on dualistic wisdom refer to the distinction between conventional and ultimate Bodhicitta, which can be understood from the above-mentioned. Third, the nine stains that obscure the essence of the Thus-Gone One, which are to be abandoned on the path, are: the seed of desire, the seed of hatred, and the seed of ignorance, or latent tendencies, so listing them one by one makes three; desire, hatred, and ignorance, the three manifest pervasive activities.
Chinese
以及强烈的贪欲，声闻缘觉的阿罗汉相续中存在的无明习气地，凡夫相续中存在的大乘见道所断垢染，圣者有学相续中存在的修道所断垢染，从第一地到第七地之间成为不顺品的不净七地所依之垢染，第八地到第十地之间成为不顺品的清净三地所依之垢染，总共九种垢染。如是九种垢染中，贪欲、嗔恨、愚痴是种子和猛烈生起的四者，依次以莲花的莲蓬，以及等等所包括的蜜蜂、腐尸、烂泥四种比喻来表示。无明习气地以土地的比喻来表示。见道所断和修道所断二者以谷壳和有臭味的烂衣服二种比喻来表示。不净七地和清净三地所依之垢染二者以妇女的子宫和黑色的泥土二种比喻来极度表示。如来藏被遮蔽的近取烦恼的莲蓬的分类，如果详细分则有八万四千种，分类百千等超过边际。第四，确定所断彼等之对治：以世间道使贪欲分离的凡夫相续中存在的三毒习气，虽然应以出世间智慧摧毁，但特别是具有出离心即不净三摩地<无相>离戏论之相，大悲心离戏论之相，了知并修习十二缘起流转还灭之义的智慧离戏论之相，对于摧毁三毒习气尤其具有力量，譬如樟脑对于摧毁热病尤其具有对治力一样。与贪欲没有分离的凡夫相续中存在的三毒现行的对治，是寂粗相之道的特殊轻安所摄持的止禅，以及离戏论
English
And the strong attachment, the ground of ignorance imprints existing in the continuum of Arhats of Hearers and Solitary Realizers, the stains of what is abandoned by seeing of the Great Vehicle existing in the continuum of ordinary beings, the stains of what is abandoned by meditation existing in the continuum of noble learners, the stains based on the impure seven grounds that become unfavorable from the first to the seventh ground, and the stains based on the pure three grounds that become unfavorable from the eighth to the tenth ground, thus there are nine types of stains. Among these nine types of stains, desire, hatred, and ignorance are the seeds and the four that arise strongly, which are respectively illustrated by the examples of the lotus seedpod, and the bee, the corpse, and the mud, which are included by "etc.". The ground of ignorance imprints is illustrated by the example of the earth. What is abandoned by seeing and what is abandoned by meditation are illustrated by the two examples of husk and smelly rotten clothes. The two stains based on the impure seven grounds and the pure three grounds are greatly illustrated by the two examples of a woman's womb and black mud. The divisions of the lotus seedpod of the afflictions close to obscuring the Tathagatagarbha, if divided in detail, are eighty-four thousand, and the divisions are hundreds of thousands and so on, exceeding the limit. Fourth, identifying the antidotes to those to be abandoned: The latent tendencies of the three poisons existing in the continuum of ordinary beings who have been separated from desire by the worldly path, although they should be destroyed by transcendental wisdom, are especially powerful in destroying the latent tendencies of the three poisons, namely, the renunciation, i.e., the samadhi of ugliness <without object> with the aspect of non-proliferation, the mind of great compassion with the aspect of non-proliferation, and the wisdom with the aspect of non-proliferation that understands and meditates on the meaning of the twelve links of dependent origination in the order of arising and ceasing, just as camphor is especially a powerful antidote for destroying fever. The antidote to the manifest three poisons existing in the continuum of ordinary beings who have not separated from desire is the shamatha of samadhi, which is possessed by the special pliancy of the path that has become the aspect of calmness and roughness, and non-proliferation.
Chinese
也是不具足<执持>相状的不悦意等持等三种。 证悟现量无我的智慧是无明习气地，以及见断和修断三者的对治。 特别是无明习气地的无上对治是如来菩提智慧<遍知>。 此外，以无明习气地和无漏业所遮障的意之自性身，无需依赖利益有情，也能毫不费力地任运成就，这是唯有佛陀才具有的特点，因此说是如来智慧所能摧毁的。 应当了解，并非指在初刹那的遍知作为无间道之后，就实际断除它。 依靠不净七地的所断之对治，是证悟清净地之自续的空性现量的智慧。 依靠清净三地的垢染，是修道金刚喻定，以证悟清净地之自续的空性现量的智慧所能摧毁的。 因此，对于这九种垢染的对治道，应当发起修持的精进。 出离心、大悲心、缘起和止观这四者，依次是贪等四者的对治。 证悟现量无我的智慧是中间三者的对治。 证悟现量空性的智慧是最后两者的对治，如前所述，应当结合起来理解。 《宝性论》的解释和此处所说的对治的认定稍微有些不同，但最终归于同一意义，因此不应视为像冷热一样相违。 第五，宣说清净暂时垢染之方便的信解等四者，分为共同之义和正文之义。 首先是共同之义，分为：确定清净垢染之基础，揭示象征如来藏的九种比喻，将这些比喻所象征的法分为三种，以及分别解释这些分类的意义。 首先是：从本初就远离一切戏论，且具足一切相的胜义光明。
English
Also, the three, such as the unpleasant samadhi, which does not have the aspect of <holding>. The wisdom that realizes the direct perception of selflessness is the antidote to the ground of ignorance imprints, and the three, what is abandoned by seeing and what is abandoned by meditation. In particular, the supreme antidote to the ground of ignorance imprints is the enlightenment wisdom of the Tathagata <omniscience>. Moreover, the mind-nature body obscured by the ground of ignorance imprints and uncontaminated karma, without relying on benefiting sentient beings, can effortlessly and spontaneously accomplish, which is a unique characteristic of the Buddha alone, therefore it is said to be destroyed by the wisdom of the Tathagata. It should be understood that it does not mean that after the first moment of omniscience as the uninterrupted path, it is actually abandoned. The antidote to what is abandoned based on the seven impure grounds is the wisdom that directly perceives the emptiness of the self-continuum of the pure ground. The defilements based on the three pure grounds are the samadhi like the Vajra-like meditation path, which is to be destroyed by the wisdom that directly perceives the emptiness of the self-continuum of the pure ground. Therefore, one should generate diligence in applying the paths of the antidotes of these nine defilements to meditation. Renunciation, great compassion, dependent origination, and quiescence and insight are the antidotes to the four, such as attachment, respectively. The wisdom that realizes the direct perception of selflessness is the antidote to the middle three. The wisdom that realizes the direct perception of emptiness is the antidote to the last two, as mentioned above, it should be combined and understood. The explanation of the Uttaratantra and the identification of the antidotes mentioned here are slightly different, but ultimately converge on the same meaning, so they should not be regarded as contradictory like hot and cold. Fifth, the four, such as faith, which explain the means of purifying temporary defilements, are divided into general meaning and textual meaning. First, the general meaning is divided into: determining the basis for purifying defilements, revealing the nine metaphors that symbolize the Tathagatagarbha, dividing the dharmas symbolized by these metaphors into three, and explaining the meanings of these divisions separately. First is: Primordially free from all elaborations and endowed with all aspects, the ultimate light.
Chinese
明示法性之界（非由因缘所生，而是本来自生具有的）即是自生之智慧。如《山法·了义海》中说：“对此，究竟之佛法身，如来藏，胜义光明法性之界，自生之智慧，大乐无分遍行周遍者，即是诸法之基与处所。”真实而言，也是诸法之空性基，寂静基，一切垢染之清净基。法身之功德，超过恒河沙数者，也说为自性无别而具有。因此而说。第二，以九喻表示如来藏：具足妙相好之佛身，具足滋味之蜂蜜，果实等之精华，不变异之金匣，无尽之大宝藏，具果之树木，珍宝之身像，转轮之国王，妙好黄金之影像等。第三，分判以彼等譬喻所应表示之三法：法性之界，如来藏之自性有三：自生之智慧法身，不变异之真如，成就佛之种性，此三者。第四，分别解说彼等差别之义有三：显示法身之譬喻义，显示真如之譬喻义，解说种性之譬喻义。初、法身之譬喻义有二：解说法身之差别，彼等与譬喻相合。初、法身若分则有二：界自性清净光明之本体，乃是诸佛各自自证智慧之行境，是为证法身。此外，于诸圣者与凡夫之意中，显现为声音总相之名句文字集合之圣教法者，是为教法身。此二者，初者是法身自性，后者是假立。教法身若分则有二：开示甚深胜义谛之了义之
English
The realm of clear Dharma (which is not produced by causes and conditions, but is inherently present from the beginning) is self-originated wisdom. As stated in the 'Mountain Dharma, Ocean of Definitive Meaning': 'For this, the ultimate Dharmakaya of the Buddha, the essence of the Tathagata, the realm of ultimate luminous Dharma-nature, self-originated wisdom, the great bliss inseparable, all-pervading, is said to be the basis and place of all dharmas.' In truth, it is also said to be the empty basis of all dharmas, the solitary basis, and the pure basis of all defilements. The qualities of the Dharmakaya, exceeding the sands of the Ganges, are also said to be inherently inseparable. Therefore, it is said. Secondly, the nine examples representing the essence of the Tathagata are: the body of the Buddha adorned with marks and signs, honey with rich taste, the essence of fruits and so on, the immutable golden casket, the inexhaustible great treasure, the fruit-bearing tree, the precious statue, the wheel-turning king, and the image of fine gold. Thirdly, the three dharmas to be represented by these examples are divided as follows: The nature of the realm of Dharma-nature, the essence of the Tathagata, is threefold: self-originated wisdom Dharmakaya, immutable Suchness, and the lineage for attaining Buddhahood. Fourthly, there are three ways to explain the meaning of these distinctions separately: showing the meaning of the Dharmakaya example, showing the meaning of the Suchness example, and explaining the meaning of the lineage example. First, the Dharmakaya example has two aspects: explaining the distinctions of the Dharmakaya, and relating them to the examples. First, if the Dharmakaya is divided, there are two: the essence of the realm, naturally pure and luminous, which is the object of the self-aware wisdom of each of the Buddhas, is the realization Dharmakaya. In addition, the collection of names, sentences, and letters of the sacred teachings, which appear in the minds of noble ones and ordinary beings as the general form of sound, is the teaching Dharmakaya. The first is the Dharmakaya of characteristics, and the second is the imputed one. If the teaching Dharmakaya is divided, there are two: the definitive meaning that reveals the profound ultimate truth,