English
The inseparability of non-existence and adventitious freedom from defilements, as well as non-discrimination, the purity of the path, luminosity, and the very aspect of the antidote, and that which is the cessation of detachment from attachment, and that by which detachment from attachment is the truth of the path—these eight meanings characterized by the two truths are the Dharma Jewel. These are also encompassed by the two truths of complete purification, namely, the Dharma Jewel of detachment from attachment is encompassed by the truth of cessation as the result and the truth of the path as the cause. And these are to be understood in their respective order by the first three qualities and the latter three qualities. Secondly, in combining meaning and terms, the cessation of self-nature's purity is the very nature that cannot be thought of by the mind as "self-nature is this," that is, it is neither non-existent, nor existent, nor both, that is, it is not established in any of the four extremes, because it is not an object to be examined by speculation. Because it is not to be expressed by words, and the non-conceptual wisdom of the Samadhi of the Great Vehicle's noble ones knows in a way that nothing is seen, but it cannot be realized by a mind with concepts based on other words and signs. The very pacification of adventitious defilements is the absence of both karma and afflictions, and the absence of the thought of improper attention, which is the cause of their arising. The Sutra says: Shariputra, what is called cessation is the Dharmakaya, the nature of which is non-duality, the Dharma of non-conceptualization of meaning. Moreover, since those to be abandoned are known directly by individual self-awareness wisdom as being naturally ceased, the result of not generating conceptualization, karma, and afflictions is that suffering never arises, which is called the Truth of the Cessation of Suffering. The Sutra says: Manjushri, mind, intellect, and consciousness do not enter into that which is unborn and unceasing. In that which mind, intellect, and consciousness do not enter, there is no conceptualization by which improper attention arises. The application to proper attention is not aroused by ignorance. That which is the non-arising of ignorance is the non-arising of the twelve branches of existence. That which is called unborn, and so on.
Chinese
如是说。 声闻部派的观点认为，所断之谛并非摧毁先前已存在的事物。如经中所说：“世尊，正法毁灭，并非苦灭。”以及，密诀的论典中说：“于无灭之自性，以名为见之道，何种分别念之种类灭尽？获得何种无生之体性？”以及，中观根本慧论中也说：“若无空性，则无未得而得，以及解脱痛苦之业，以及一切烦恼之断除。”如是。 道谛的清净等三种作用，如同日轮的体性清净，显明，以及遣除黑暗一般。 注释中说：“名为苦灭的如来法身，获得此果之因，乃是不分别之智慧，见道与修道，应知其如三种法性之日轮。以与圆轮清净之法性相应，故远离一切近分的垢染。以能显明之故。以与黑暗之对治法性相应，故成为彼性之见之所有障碍之对治。”如是。 第三，僧宝有三：安立意义之实物，于彼安立名言，意义与名言结合。 第一，乃是对大乘之皈依处僧众顶礼。 忆念彼之功德有二：证悟与解脱。 第一，如所有之证悟，即是“已如实证悟”。 何者证悟耶？虽言“何者”，然就文意而言，乃是圣者菩萨。证悟何者耶？一切有情之实相，远离人法二我之边执戏论，相好寂灭。 其中，人我乃是坏聚见之所执境，常一自在之事物，成为享受苦乐等之作者。其中，坏聚见之所执境又有俱生之境与遍计之境二者，后者又有声闻部派所安立之不可言说我，以及外道所安立之具有五相等等。 法我乃是有与无
English
Thus it is said. The view of the Śrāvakayāna school is that the truths to be abandoned are not the destruction of something that previously existed. As it says in the sūtra: "Bhagavan, the destruction of the Dharma is not the cessation of suffering." And, in the tantric scriptures: "In the nature of non-cessation, by the path called seeing, what kind of conceptual thought is exhausted? What kind of unborn nature is attained?" And, in the Root Verses on the Middle Way: "If emptiness does not exist, then there is no obtaining what has not been obtained, and no action that liberates from suffering, and no abandonment of all afflictions." Thus it is. The purity of the truth of the path and the three functions of antidote, etc., are like the nature of the sun's disc being pure, clear, and dispelling darkness. The commentary says: "The Tathāgata's Dharmakāya, which is called the cessation of suffering, the cause of attaining this is non-conceptual wisdom, the path of seeing and meditation, should be understood as being like the sun with three kinds of Dharma nature. Because it is in accordance with the Dharma nature of the purity of the circle, it is free from all the stains of near afflictions. Because it makes things clear. Because it is in accordance with the Dharma nature of the antidote to darkness, it becomes the antidote to all forms of obstacles to seeing that very nature." Thus it is. Third, the Saṃgha Jewel has three aspects: establishing the object of meaning, applying terminology to it, and combining meaning and terminology. First, it is paying homage to the Saṃgha, the refuge of the Mahāyāna. Remembering its qualities are two: knowledge and liberation. First, the knowledge of suchness is "having truly realized." Who realizes? Although it says "who," in the context, it is the noble Bodhisattvas. What is realized? The reality of all beings, the quiescence of characteristics by the elaboration of the extremes of the absence of self of persons and phenomena. Among these, the self of the person is the object of clinging to the view of the aggregates, the permanent, single, independent entity that becomes the enjoyer of happiness and suffering, etc. Among these, the object of clinging to the view of the aggregates has two objects: the co-emergent object and the imputed object. The latter also includes the inexpressible self established by the Śrāvakayāna school, and the five-featured characteristics established by the non-Buddhists, etc. The self of phenomena is existence and non-existence.
Chinese
是那些将因素、原因和结果等事物仅仅视为真理之标志的领域。其中，补特伽罗和法仅仅存在于世俗层面，而二取甚至在世俗层面也不成立。如何证悟这些呢？因为自己的心从原始以来就是清净的，所以能显现自性光明，并且因为这样，能现量见到客尘烦恼，也就是遮障，是无自性的且会止息的。所谓“如所有智是随入，也就是周遍存在”之意。随入于何者呢？所谓圆满正等觉，也就是从原始以来就清净，且功德无别存在的法身或如来藏。随入于何处呢？乃至属于旁生之处，一切有情都无需依赖其他的声音和标志，各自以自己的觉性智慧来证悟的内觉性中，也以意义来观察。第二，解脱是：以如所有智解脱了执着，以如所有智解脱了障碍，因此具有无有这些的智慧。将这些总结起来显示的是：众生的自性是完全清净的，并且具有缘于存在于无边众生之上的境的智慧之见。那些功德胜于其他功德，因此也以意义来观察从低劣的遮障中解脱。第二，对此进行命名是：对于觉性的功德，如实了知心的无我状态的如所有智，以及周遍一切的如所有智，和各自以自己的觉性来觉悟的内觉性智慧。因为以解脱的功德的智慧之见清净了三种遮障的缘故。具有那些无上功德的，就是具慧的菩萨，是不可退转的圣者僧团。第三，将意义和名称结合起来，是觉性和解脱的功德。第一者有三种，其中，如所有智是：因为现量证悟了能使行者二取的戏论寂灭的无我法性的缘故。境如实性也是由两个原因造成的：因为心自性完全从垢染中清净的缘故，能证悟光明，以及客尘。
English
These are the realms that regard factors, causes, and results, etc., as mere signs of truth. Among these, individuals and phenomena exist only on the conventional level, while the two graspers are not even established on the conventional level. How are these realized? Because one's own mind is primordially pure, it manifests as naturally luminous, and because of this, one directly sees that adventitious defilements, i.e., obscurations, are without essence and cease. The meaning of "knowing as it is extends, i.e., is all-pervasive." What does it extend into? The meaning of "perfectly complete Buddha," which is the Dharmakaya or Tathagatagarbha that is pure from the beginning and in which qualities exist without distinction. Where does it extend? Even to beings belonging to the realm of animals, all sentient beings, without relying on the sounds and signs of others, each individually understands through their own awareness and wisdom, and also observes the inner awareness in terms of meaning. Second, liberation is: having liberated from attachment through knowing as it is, and having liberated from obstructions through knowing as far as it extends, therefore possessing the wisdom of being without these. Summarizing and showing these is: the nature of sentient beings is completely pure, and possessing the wisdom-vision that is the object of existence in limitless sentient beings. Those qualities are superior to other qualities, therefore also observing liberation from inferior obscurations in terms of meaning. Second, naming this is: for the qualities of awareness, knowing the state of mind's selflessness as it is, and knowing as far as it extends that pervades everything, and the wisdom of inner awareness that each individually knows through their own awareness. Because the three obscurations are purified by the wisdom-vision of the qualities of liberation. Possessing those unsurpassed qualities is the wise Bodhisattva, the noble Sangha of non-return. Third, combining meaning and name, are the qualities of awareness and liberation. The first has three aspects, among which, knowing as it is is: because one directly realizes the selflessness of phenomena that pacifies the proliferation of the two graspers of the traveler. The reality of the object is also caused by two reasons: because the mind's nature is completely purified from defilements, one can realize luminosity, and adventitious.
Chinese
因为见到烦恼等等的垢染从一开始就已穷尽且止息的缘故。其中，心的自性光明是自性存在的智慧，而烦恼从一开始就已穷尽和突然止息是法身。即使如此，心自性光明，又被突如其来的垢染完全染污，这看起来是矛盾的，但实际上并不矛盾，这是难以理解的，但在这里理解为不矛盾。《宝鬘经》中说：“世尊，即使如此，自性完全清净的心，其附近的烦恼之义是难以理解的。”第二，如所有性之智是：因为见到存在，所以如所有存在本身就是智慧。在谁那里见到存在呢？乃至属于旁生之处的微小生物的所有有情那里。见到什么存在呢？一切智智的法性功德与无别的法身。以什么智慧见到呢？以彻底证悟一切所知事物之法界究竟的超世间智慧。在什么时候见到呢？在第一地现量证悟一切法之法性的时候。释文中说：“菩萨的见道也是在菩萨的第一地产生，因为证悟了法界周遍的意义。”如果说在第一地现量证悟一切有情的心，或者没有证悟？如果像第一种情况那样，则会变成一切智智，因为对于其他所知事物也具有同样的理由。如果像第二种情况那样，则除了作为所依的法之外，不会证悟依赖于它的法性，如果承认，则证悟该法性遍及一切有情的能力就会丧失。如果这样说，则没有不承认前一种情况的第一个过失，也没有第二个过失，即使没有现量证悟一切有情的心，但因为现量证悟了自己心的实相，即从一开始就清净且功德无别的法身，所以自己心和仅仅是觉性的无差别的一切有情之心的实相
English
Because one sees that defilements such as afflictions are exhausted and ceased from the very beginning. Among these, the self-nature of the mind being luminous is the wisdom that exists by its own nature, and the exhaustion of afflictions from the beginning and their sudden cessation is the Dharmakaya. Even so, it seems contradictory that the mind is luminous by its own nature and is also completely afflicted by sudden defilements, but it is not contradictory in reality. This is difficult to understand, but here it is understood as not contradictory. In the *Garland of Jewels Sutra*, it says: "Bhagavan, even so, the meaning of afflictions near the mind that is completely pure by its own nature is difficult to understand." Second, the knowledge of suchness is: because one sees existence, the very existence of suchness is knowledge. Where is existence seen? In all sentient beings, even the smallest creatures belonging to the realm of animals. What existence is seen? The Dharmakaya, which is the nature of the qualities of omniscient wisdom and is inseparable. With what wisdom is it seen? With the transcendental wisdom that thoroughly realizes the ultimate Dharmadhatu of all knowable objects. When is it seen? It is at the time when one directly realizes the nature of all phenomena on the first bhumi. The commentary says: "The vision of a Bodhisattva also arises on the first bhumi of a Bodhisattva, because one realizes the meaning of the Dharmadhatu pervading all." If one directly realizes the minds of all sentient beings on the first bhumi, or does not realize them? If it is like the first case, then it will become omniscient wisdom, because the same reason applies to other knowable objects. If it is like the second case, then one will not realize the nature that depends on it, except for the dependent phenomenon. If one accepts this, then the ability to realize that nature pervades all sentient beings will be lost. If you say so, then there is no first fault of not accepting the former case, and there is no second fault either. Even though one does not directly realize the minds of all sentient beings, because one directly realizes the reality of one's own mind, which is the Dharmakaya that is pure from the beginning and has inseparable qualities, therefore the reality of the minds of all sentient beings, which is no different from one's own mind and mere awareness,