Chinese
从见道开始，到十地之间，对于法性如来藏，生起现量证悟远离一切世俗戏论的智慧，这称为缘如是之禅定。之后，现量证悟具足一切功德的如来藏之智慧，称为如来善妙禅定。其中，如来善妙禅定微小者，从初地到七地之间有之；而小、中、大者，则依次在八地、九地、十地有之。如来善妙禅定最究竟者，唯有在佛地才有。第三，从悲心上分，有缘众生之悲心，缘法之悲心，以及缘无所缘之悲心三种。其中，并非特意遮止执著我、众生、补特伽罗，而是仅仅缘众生，对于现在存在的痛苦，以及未来也想阻止痛苦生起之门的慈爱，是缘众生之悲心。缘法之悲心，如大乘经典律藏中所说，了知所依蕴等只是假立的补特伽罗，缘法蕴等<刹那前后>之流，对于蕴等之流想要远离痛苦的慈爱，才是缘法之悲心。如果像其他人所认为的那样，安立缘法，说必须真实执著蕴等为法，则是不正确的。见到众生和蕴等一切法自性空，认为仅仅是显现为众生和法的错觉，而想让他们在实相如是之界中灭尽，这仅仅是缘无所缘之悲心。无所缘的意义是，因为缘法性如来藏的缘故，是缘无所缘，或者显现为众生和法的错觉是所缘，而这些灭尽的悲心是无所缘。其中，缘特别痛苦的众生，以及人无我和世俗的法
English
From the path of seeing onwards, up to the tenth bhumi, the wisdom that arises from directly realizing the nature of the Tathagatagarbha, free from all mundane elaborations, is called meditation focused on suchness. Thereafter, the wisdom that directly realizes the Tathagatagarbha as possessing all qualities is called the Tathagata's virtuous meditation. Among these, the subtle Tathagata's virtuous meditation is present from the first to the seventh bhumi. The small, medium, and large ones are present in the eighth, ninth, and tenth bhumis respectively. The ultimate Tathagata's virtuous meditation is only present in the Buddha bhumi. Third, dividing compassion, there are three types: compassion focused on sentient beings, compassion focused on phenomena, and compassion focused on the absence of focus. Among these, without specifically preventing the clinging to self, sentient beings, and persons, but merely focusing on sentient beings, the love that desires to be free from present suffering and to prevent the arising of suffering in the future is compassion focused on sentient beings. Compassion focused on phenomena, as stated in the Mahayana sutras of the Vinaya Pitaka, knowing that the basis of imputation, such as the skandhas, are merely imputed persons, focusing on the stream of phenomena such as the skandhas <momentary before and after>, the love that desires to be free from suffering in the stream of skandhas, etc., is compassion focused on phenomena. If, as others believe, one establishes the focus on phenomena, saying that it is necessary to truly grasp the skandhas, etc., as phenomena, then that is not correct. Seeing that all phenomena, such as sentient beings and skandhas, are empty of inherent existence, and thinking that those who are deluded by merely appearing as sentient beings and phenomena will be exhausted in the realm of suchness, this is merely compassion focused on the absence of focus. The meaning of the absence of focus is that because it focuses on the nature of the Tathagatagarbha, it is focusing on the absence of focus, or the delusions that appear as sentient beings and phenomena are the focus, and the compassion that exhausts these is the absence of focus. Among these, focusing on sentient beings who are particularly suffering, and the selflessness of persons and conventional phenomena.
Chinese
对于那些以具有自性空为理由，或者以其特点来区分的众生所缘的慈悲，如果缘于如来藏，心想对那些没有证悟的众生生起慈悲，这就是比其他更为殊胜的慈悲。同样，无常、人无我、以及所有世俗的法自性空，和如来藏远离一切戏论，这些各自所破的空性的空性之理，也是后者比前者更为殊胜。在修习方面，修习无常比修习人无我殊胜，而修习世俗诸法自性空比修习人无我更殊胜，而比这更殊胜的是，缘于如来藏，远离一切戏论，以一切方式来修习，因为这是<越来越深入>的究竟的殊胜道，所以极其卓越。因此，三乘的地的证悟种类也有优劣之分，特别是以证悟如来藏的圆满相的特点的方式，对于大乘的十地也有优劣之分，因为差别非常大。在这些之中，证悟心性的智慧，最终在成佛之时，会转变为具有二种清净的自性身，除此之外，永远不会舍弃。而其他的<有对境的>证悟无我的道，最终在各自的所需之事完全成就之时，就像船一样应该舍弃。第四，讲述此法没有五种过失的方式：在最后法轮的经典中说，一切众生都具有佛陀的心性，法界自性清净且光明，本来就任运成就<经部和密咒相似，但密咒以巧妙的方法直接断除现在的迷惑之心，依靠甚深秘密的咒语，从而使光明自生的本觉显现，并显示为金刚三的基础。经部不这样认为，而是依靠二资粮，将心作为三身的基础，在事行瑜伽续以下也同样显示，所以经部所说>的必要是过失。
English
Compared to the compassion that focuses on sentient beings with the reason of being empty of inherent existence, or distinguished by its characteristics, if one focuses on the Tathagatagarbha and feels compassion for sentient beings who have not realized it, this is a compassion that is superior to others. Similarly, impermanence, the selflessness of persons, and all conventional phenomena being empty of inherent existence, and the Tathagatagarbha being empty of all elaborations, the nature of emptiness of the emptiness of their respective objects of negation, the latter is superior to the former. In terms of practice, practicing impermanence is superior to practicing the selflessness of persons, and practicing the emptiness of inherent existence of all conventional phenomena is superior to that, and even more superior than that is focusing on the Tathagatagarbha, which is free from all elaborations, and practicing in all ways, because this is the ultimate and supreme path of definitive meaning that becomes <increasingly profound>, so it is extremely excellent. Therefore, the grounds of the three vehicles, that is, the types of realization, also have great differences in terms of superiority and inferiority. In particular, the way of realizing the characteristics of the complete aspect of the Tathagatagarbha makes a great difference in the superiority and inferiority of the ten grounds of the Mahayana. Among these, the wisdom of realizing the essence, ultimately at the time of attaining Buddhahood, will be transformed into the nature body with two purities, and will never be abandoned. Other paths of realizing selflessness <with objects> should be abandoned like a boat when their respective purposes are fully accomplished. Fourth, explaining how this Dharma is free from five faults: In the sutras of the final turning of the wheel, it is said that all sentient beings have the Buddha-nature, the Dharmadhatu is naturally pure and luminous, and is spontaneously accomplished from the beginning <Although the Sutra and Mantra are similar, the Mantra directly cuts off the deluded mind of the present with skillful means, relying on the profound secret mantra, thereby revealing the luminous, self-arising innate mind, and showing it as the basis of the three vajras. The Sutra does not think so, but relies on the two accumulations, and the mind is the basis of the three bodies, and it is also shown similarly in the action yoga tantra and below, so the necessity of what the Sutra says> is a fault.
Chinese
之所以不会产生五种过失而会产生五种利益，那是因为如果不指明如来藏，那么众生因为不知道真实的佛就在自己身上，就会心生怯懦，心想像我这样的无法成就菩提，因而对进入道不感兴趣，这是第一种过失；因为不知道（如来藏）在他人身上也有，就心想这些众生是低劣的，从而轻蔑他们，不恭敬，这是第二种过失；因为不知道（如来）藏在自己和他人的一切身上都有，就认为虚假的、人为的、突发的污垢，存在于自性本无的（如来藏）上，从而执着并妄加臆断，这是第三种过失；因为认为本来就周遍存在于一切之中的真实的功德和无别的法界不存在，从而否认和诽谤，这是第四种过失；因为不知道自己和他人的自性在法界中是平等的，从而使我执更加增长，这是第五种过失。这五种过失在这个法中是没有的，因为在这个大乘法中<以经咒结合的方式>，宣说了本来就任运成就的、一切众生都具有的如来藏。其他的，像只是宣说自空的中转法轮的论典，是无法消除这样宣说的五种过失的，因为法界如来藏也没有<指明是真实存在的>，而是宣说了显现上存在而自性上不存在的<显空二聚的>幻化和梦境。第五，获得五种利益的方式是：这部了义经中宣说了如来藏法界是周遍存在于一切众生之中的。如所宣说的那样，比起从他人处获得，不如自己的自性显现出来才是大菩提，从而对道的苦行更加感兴趣；又因为知道他人的自性也是佛，所以像对待上师一样恭敬；又因为知道世俗的、突发的污垢自性上是不存在的，所以生起智慧，并且证悟到胜义的法界自性上是存在的，所以生起智慧；又因为知道自己和他人是相同的，所以生起大慈悲，这些都是从自身生起的，从而次第修道而获得果
English
The reason why five faults do not arise and five benefits arise is that if the Tathagatagarbha is not pointed out, sentient beings, because they do not know that the true Buddha is in themselves, will become timid, thinking that they cannot achieve Bodhi like me, and therefore will not be interested in entering the path, which is the first fault; because they do not know that (Tathagatagarbha) is also in others, they will think that these sentient beings are inferior, and thus despise them and are not respectful, which is the second fault; because they do not know that (Tathagata)garbha is in all of themselves and others, they will think that false, artificial, and sudden defilements exist in the (Tathagatagarbha) that is inherently non-existent, thus clinging and speculating, which is the third fault; because they think that the true qualities and the undifferentiated Dharmadhatu, which are inherently pervasive in everything, do not exist, they deny and slander, which is the fourth fault; because they do not know that the nature of themselves and others is equal in the Dharmadhatu, they increase their self-clinging, which is the fifth fault. These five faults do not exist in this Dharma, because in this Mahayana Dharma <in the way of combining Sutra and Tantra>, it is said that the Tathagatagarbha, which is inherently spontaneously accomplished and possessed by all sentient beings, is taught. Others, like the treatises of the intermediate turning of the wheel of Dharma that only teach self-emptiness, cannot eliminate these five faults of such teachings, because the Dharmadhatu Tathagatagarbha is not <pointed out to be truly existent>, but is taught as an illusion and a dream that exists in appearance but does not exist in nature <a collection of appearance and emptiness>. Fifth, the way to obtain five benefits is: this definitive Sutra teaches that the Tathagatagarbha Dharmadhatu is pervasive in all sentient beings. As it is taught, it is better to manifest one's own nature than to obtain it from others, which is great Bodhi, and thus one is more interested in the asceticism of the path; and because one knows that the nature of others is also Buddha, one is as respectful as one is to one's teacher; and because one knows that the conventional and sudden defilements are inherently non-existent, one generates wisdom, and because one realizes that the ultimate Dharmadhatu is inherently existent, one generates wisdom; and because one knows that oneself and others are the same, one generates great compassion, all of which arise from oneself, and thus one gradually cultivates the path and obtains the fruit.
Chinese
因此，毫无疑问地，将迅速获得无上的佛陀果位。第六，阐述如何修持大乘道次第，共有五点：阐述资粮道、加行道、见道、修道和无学道。第一点又分为四部分：定义、体性、分类和利益。第一，定义：凡是想要修学大乘的人们，都应该对如来藏——具足一切功德的自性，存在于自他一切众生之中——生起普遍的信解，特别是通过见到三宝的功德而对三宝生起欢喜和清净的信心，以及想要获得这些功德的欲乐信，和确信三宝具有功德的胜解信，总共生起这三种信心。以此为动力，皈依三宝。如果能够做到，就受持别解脱戒七众中的任何一种。虽然这个戒律本身并不是大乘道产生的必要条件，但是因为不能修学这个戒律，就无法修学菩萨戒。此外，受持别解脱戒还有不与外道等混杂，以及具有成办利益众生之能力等必要性。因此，必须发起殊胜的菩提心，并在适当的时候也受持菩萨戒。实际所修的对境，可以是专注于大乘的某一法类，或者也可以是专注于整个佛经。通过出离心等来策励自心，修持空性和大悲心的意义，最终将修行导向不落于轮回和寂灭两边的涅槃。实际的禅修方法是，通过九住心的次第，将止观双运结合起来，专注于空性而修持，这样就能获得对空性的定解。如果不进行长时间的禅修，那么在禅修的间隙努力行持佛法就非常重要。也就是说，间隙的行持，一般而言是所有行持佛法的方式都可以，但特别是指《中边分别论》中所说的十种行法，其中禅修是在禅修时进行，其余的如书写大乘经典，