Chinese
还有那些开示蕴、界等世俗种种相状的不了义经部。如果从本体上区分法身，则有证悟法身一种和教法法身两种，共有三种。第二，将这些与比喻结合起来：界自性清净，以一切功德庄严的证悟法身，譬如莲花中安住的，以妙相庄严的佛身，显示了法相同；开示甚深义的了义经部，开示一切法于真如一味，譬如蜂蜜都是甘甜一味，显示了法相同；开示世俗种种相状的不了义经部，为了证悟如来藏，顺应种种所化众生的心意而宣说，譬如种种外壳的内部，安住着可享用的果实之精华，显示了法相同。第二，真如的比喻意义是：心的自性，即使与烦恼等相关联，但其本体自性清净，光明，不会转变成其他形态，所以称为真如。这譬如安住在不净物中的黄金，其颜色等不会改变等等，显示了法相同。第三，解释种性的比喻意义，有三种：以比喻显示两种种性，从那之中获得三身的方式，将那些与比喻结合起来。第一，以比喻显示两种种性是：譬如取之不尽的宝藏，不是通过努力而获得，而是最初就安住在地下一样，从无始以来就安住在心的自性中的界，法界清净，以一切佛的功德庄严，本来就安住在自身之中，这是自性安住的种性；犹如人们通过努力而成就的具有果实的树木，在园林中次第生长一样，缘于自性种性，通过闻思等努力，新获得的善法，就是增长的种性。第二，从那之中获得三身的方式是：从因自性和增长的这两种种性中，获得果三
English
And those Sutra sections that show the various aspects of conventional truths, such as the aggregates and elements, are provisional meaning. If we distinguish the Dharmakaya in terms of its essence, there are two types: the Dharmakaya of realization and the Dharmakaya of teaching, making a total of three. Secondly, these are connected with examples: The Dharmakaya of realization, which is the naturally pure realm, adorned with all qualities, is shown to be similar to the body of the Buddha adorned with marks and signs, residing within a lotus. The definitive Sutra sections that reveal profound meanings show that all phenomena are of one taste in Suchness, just as all honeys are of one sweet taste, showing that the Dharma is the same. The provisional Sutra sections that show the various aspects of conventional truths, spoken in accordance with the minds of various beings to be tamed in order to realize the Tathagatagarbha, are like the essence of fruit residing within various husks, showing that the Dharma is the same. Secondly, the meaning of the example of Suchness is: The nature of the mind, even if it is associated with afflictions and so on, its own essence is naturally pure and luminous, and it does not change into another form, so it is called Suchness. This is like gold residing in impure substances, whose color and so on do not change, showing that the Dharma is the same. Thirdly, explaining the meaning of the example of lineage has three parts: showing the two lineages with examples, how to obtain the three bodies from them, and connecting those with examples. First, showing the two lineages with examples is: For example, an inexhaustible treasure is not obtained through effort, but resides in the ground from the beginning, just as the realm residing in the nature of the mind from beginningless time, the pure Dharmadhatu, adorned with all the qualities of the Buddha, residing in itself from the beginning, is the naturally abiding lineage. Just as trees with fruits, achieved through the efforts of people, gradually grow in gardens, the virtues arising from newly and correctly taken efforts, such as hearing and thinking, focusing on the natural lineage, are the lineage of growth. Secondly, how to obtain the three bodies from that is: From these two lineages of cause, nature, and growth, the result is the three
Chinese
也能获得。也就是，将自然存在的种姓，通过完全习惯于智慧的积聚，从而脱离所有突发性的污垢，获得具有双重清净的法性身，以及通过完全习惯于行为福德的积聚，从而使增长的种姓得以发展，由此获得能对亲近和疏远的所化众生显现的报身和化身二者。第三，比喻与意义相结合：胜义的法性身，类似于第七个比喻，由珍宝构成的身体，因为它从原始以来就是自然形成的，而不是通过努力新造的，并且因为力量等功德的珍宝是取之不尽的宝藏。报身，类似于第八个比喻，转轮圣王，就像转轮圣王享用七宝和四大部洲等的财富一样，报身也圆满享用大乘佛法的王位。对于所化众生共同显现的化身，类似于第九个比喻，黄金的影像，因为它在各种所化众生的智慧之镜中，显现出适应各种根器的各种影像。第二，本论的意义有五点：了解三法而获得信解等四种善，以及信解等四种善从前者获得后者的道理，以及对后者的善进行分类说明，以及说明此法没有五种过失和获得五种利益的道理。第一点有四方面：第一，如果了解以莲花中安住的佛身等三个比喻所象征的法报化三身之义，就能获得对大乘佛法的信解，因为坚信胜义法身本来就具有任运自成的功德，所以对证悟之法产生信解；以及因为深广之义的教法，即教证法身本身就具有证悟法身，并且坚信能无误地显现它的方法，所以对教法产生信解。这里所说的信解是指确信的信心，即
English
can also be obtained. That is, by completely habituating the naturally existing lineage to the accumulation of wisdom, thereby separating from all sudden defilements, one obtains the Dharmakaya, which possesses dual purity, and by completely habituating to the accumulation of merit of conduct, thereby developing the lineage of increase, one obtains both the Sambhogakaya and the Nirmanakaya, which appear to near and far disciples. Third, combining the analogy and the meaning: The Dharmakaya of ultimate meaning is similar to the seventh analogy, a body made of jewels, because it is naturally formed from the beginning and not newly created through effort, and because the jewels of qualities such as power are inexhaustible treasures. The Sambhogakaya is similar to the eighth analogy, the Chakravartin King, just as the Chakravartin King enjoys the wealth of the seven treasures and the four continents, the Sambhogakaya also fully enjoys the kingship of the Mahayana Dharma. The Nirmanakaya, which appears commonly to disciples, is similar to the ninth analogy, a golden image, because it appears in the mirror of the wisdom of various disciples, with various images that adapt to various capacities. Second, there are five points to the meaning of this text: the way to obtain the four virtues such as faith from knowing the three dharmas, and the reason why the latter of the four virtues such as faith is obtained from the former, and the explanation of the classification of the latter virtues, and the reason for explaining that this dharma has no five faults and obtains five benefits. The first point has four aspects: First, if one understands the meaning of the Trikaya symbolized by the three analogies such as the Buddha's body residing in the lotus, one can obtain faith in the Mahayana Dharma, because one firmly believes that the Dharmakaya of ultimate meaning inherently possesses spontaneously accomplished qualities, so one generates faith in the Dharma of realization; and because the teachings of profound and vast meaning, that is, the teaching and realization Dharmakaya itself possesses the realization Dharmakaya, and one firmly believes in the method to manifest it without error, so one generates faith in the Dharma of teaching. The faith mentioned here refers to the faith of conviction, that is,
Chinese
因为这是宣说一切白法的根本。第二，以黄金的比喻所象征的了知如来藏，是殊胜的智慧，因为了知如来藏的智慧是证悟究竟实相的智慧。第三，如果了知以宝藏和树木的比喻所象征的自性安住种性和增长种性二者的状况，那么就知晓自性安住种性——如来藏，具备佛陀的一切功德，从本以来自己就拥有，并且为了使之现前，对于从听闻思惟等如理新获得的<或者串习的>善法增长种性，必须精勤安住，从种性上来说，就会将寂止和胜观双运的禅定修习结合起来。第四，如《宝性论》中所说：“此二种性欲得佛，三身之果即获得。”等等的意义，如前所说，法身、报身、化身，这三身是从自性安住种性和增长种性二者中产生的，如果了知这一点，就会对没有如此证悟的众生生起慈悲心，因为有情众生虽然具有能够产生三身的种性，却因为愚昧的支配而没有如此证悟，对于这些众生，会生起“真是可怜”的想法。第二，信解等这些从前前产生后后的方式是，如果确信胜义法界如来藏，具足佛陀的一切功德，从本以来就在一切有情心中任运成就，那么就会对它生起信心，并且对以那个心髓本身作为所诠释的大乘经的法生起信解，因为生起三种随念的门也是了知如来藏周遍一切有情，因为一切功德都随之而来。因此，从对如来藏和宣说它的法生起信解，就会产生证悟大乘经典所诠释的主要内容——如来藏的智慧，并且在这些之后，也能在相续中生起能够战胜烦恼障等对境的对治法，因为那
English
Because this is said to be the root of all white dharmas. Second, knowing the Tathagatagarbha, which is symbolized by the metaphor of gold, is supreme wisdom, because the wisdom that knows the Tathagatagarbha is the wisdom that realizes the ultimate reality. Third, if one knows the state of the two types of gotra, the naturally abiding gotra and the developing gotra, which are symbolized by the metaphors of treasure and trees, then one knows that the naturally abiding gotra—the Tathagatagarbha—is endowed with all the qualities of the Buddha, and that one has had it from the beginning, and in order to make it manifest, one must diligently abide in the developing gotra of virtue that comes from newly acquired <or habituated> hearing, thinking, and so on, and from the perspective of gotra, one will combine the practice of shamatha and vipashyana meditation. Fourth, as it says in the Uttaratantra, "Those who desire to attain the three kayas of the Buddha from these two gotras will attain them." The meaning of this and other statements is that, as explained above, the Dharmakaya, Sambhogakaya, and Nirmanakaya, these three kayas arise from the two gotras of the naturally abiding gotra and the developing gotra. If one understands this, compassion will arise for those beings who have not realized this, because sentient beings, although they possess the gotra capable of producing the three kayas, are dominated by ignorance and have not realized this. For these beings, the thought "How pitiful" will arise. Second, the way in which faith and so on arise one after the other is that if one is certain that the ultimate reality, the Dharmadhatu, the Tathagatagarbha, is endowed with all the qualities of the Buddha, and that it has been spontaneously accomplished in the hearts of all sentient beings from the beginning, then faith will arise in it, and faith will arise in the Dharma of the Mahayana sutras, which explain that essence itself as the object of expression, because the gateway to the arising of the three recollections is also the knowledge that the Tathagatagarbha pervades all sentient beings, because all qualities follow it. Therefore, from the arising of faith in the Tathagatagarbha and the Dharma that explains it, wisdom will arise that realizes the main content of the Mahayana scriptures, the Tathagatagarbha, and after these, antidotes that can overcome the obscurations of afflictions and so on will also arise in the mindstream, because that
Chinese
因为那是止观双运的禅定。之后，像这样自己知道，对于没有了知如来藏存在于一切有情身上，以及对于了知有如来藏而生起信解等善法，没有证悟的其它众生，生起无量慈悲。第三，解说后三善法的差别，其中有三，首先是智慧有二：一是于所境空性，能断除能取所取二者之分别的智慧，以及断除有无、是非、来去、常断等戏论边的智慧；二是在等持时，于各自有境的自证智慧，因为执着于真实等心识是执着于相，因此能断除此执着的智慧，从遣除分的差别来分，有二种。此外，依靠胜义的色和胜义的眼，而生起胜义的智慧，以及等等字所包括的依靠胜义的耳和声而生起智慧等，这是将实相胜义法界见解视为究竟的中观宗所特有的观点。如果认为依靠眼和色而生起胜义智慧不合理，这是合理的。因为圣者龙树的《法界赞》中说：“依靠眼和色，生起无垢的光明，从那无生无灭之中，完全了知法界。”等等。第二，如果从禅定的分类来说，有童子近行禅、分别诸法禅、缘如是性禅、如来善禅四种。其中，在资粮道的阶段，反复串习诸有为法皆是无常，诸有漏法皆是痛苦，诸法皆空且无我的道理，从中稍微获得明相，这称为童子近行禅。之后，在进入大乘加行道时，对于色等所取无自性，以及眼识等能取无自性二者，次第获得明相，这是分别诸法禅。之后
English
Because that is the meditation that combines shamatha and vipassana. After that, knowing this way oneself, for those other beings who have not realized that the Tathagatagarbha exists in all sentient beings, and for those who have realized that there is Tathagatagarbha and generate faith and other virtuous dharmas, immeasurable compassion arises. Third, explaining the differences of the latter three virtues, among which there are three, first, wisdom has two: one is the wisdom that eliminates the extremes of elaboration such as existence and non-existence, is and is not, coming and going, permanence and annihilation, in the emptiness of the object, which is the wisdom that eliminates the duality of grasper and grasped; the second is the self-aware wisdom of each object in samadhi, because clinging to reality and other minds is clinging to characteristics, therefore the wisdom that eliminates this clinging, if divided by the difference of the elimination aspect, there are two kinds. In addition, relying on the ultimate form and the ultimate eye, the wisdom that realizes the ultimate arises, and the wisdom that arises relying on the ultimate ear and sound included in the word "etc.", etc., this is the ultimate view of the Middle Way school that regards the view of the ultimate dharmadhatu as the ultimate. If it is thought that it is unreasonable for the ultimate wisdom to arise relying on the eye and form, it is reasonable. Because the noble Nagarjuna's "Praise of Dharmadhatu" says: "Relying on the eye and form, immaculate light arises, from that unborn and unceasing, the dharmadhatu is completely known." etc. Second, if we classify meditation, there are four types: Child's Practice Meditation, Discriminating Dharmas Meditation, Meditating on Suchness, and Tathagata's Good Meditation. Among them, in the stage of the accumulation path, repeatedly practicing the meaning that all conditioned phenomena are impermanent, all contaminated phenomena are suffering, and all phenomena are empty and selfless, from which a slight clarity is obtained, this is called Child's Practice Meditation. After that, when entering the Mahayana path of application, for the grasped such as form being without self-nature, and the grasper such as eye consciousness being without self-nature, gradually obtaining clarity, this is Discriminating Dharmas Meditation. After that