Chinese
如是等。无垢佛陀的功德，乃是于具有一切烦恼的一切凡夫，也无有差别而存在的法，因此，先前轮回和后来寂灭之时，没有差别，并且也是以对治力遣除垢染而获得的缘故，如先前一样不可思议。经中说：哪里没有如来的一切智慧随入的众生，这样的众生在众生界中一个也没有。然而由于意识的执着，如来的智慧不显现。从脱离意识的执着中，一切智智，自生智，无碍地现前。又譬如在大绢布上绘制三千世界的景象，放入极微尘中。 诸位佛子，如是如来无量智慧，是所有众生近住的智慧，也无一不圆满地进入所有众生的心续中，这些众生的心续也和如来的智慧一样无量。等等广说。佛陀的事业是任运成就，并且不分别，对于所化众生的界、根、意乐如何，无一不入，因此如先前一样不可思议。经中说：为了众生安住的缘故，如来的智慧虽然是无量的，却示现有量。 种姓之子，然而如来的事业，是不可思议的，无量的，不是所有世间都能了知的，不可言说的，他人难以成办的。 种姓之子，应以这种方式来理解，如来的事业是不可思议的，获得平等性之后，在一切时处无有罪过地与三时相联，使三宝的种姓不绝。 事业的作者佛陀也是。 经中说：如来进入不可思议的如来事业，其身是虚空自性，不
English
Thus and so on. The qualities of the stainless Buddha are such that they exist without distinction even in all ordinary beings who possess all defilements. Therefore, there is no difference between the time before samsara and the time after nirvana. Moreover, since they are attained by removing defilements with antidotes, they are inconceivable as before. The sutra says: "There is no being in the realm of beings in whom all the wisdom of the Tathagata has not entered. However, due to the clinging of consciousness, the wisdom of the Tathagata is not manifest. From the separation of the clinging of consciousness, the wisdom of omniscience, the self-born wisdom, arises without obstruction." Also, it is exemplified by drawing the arrangement of the three thousand worlds on a large silk cloth and placing it in a minute particle. "O sons of the conquerors, likewise, the immeasurable wisdom of the Tathagata, the wisdom that closely sustains all sentient beings, has entered without exception into the minds of all sentient beings, and those minds of sentient beings are immeasurable like the wisdom of the Tathagata." And so on, it is extensively taught. The actions of the Victorious One are spontaneously accomplished and without conceptualization, entering without exception into the realms, faculties, and intentions of those to be tamed. Therefore, they are inconceivable as before. The sutra says: "For the sake of the dwelling of sentient beings, although the wisdom of the Tathagata is immeasurable, it is shown to be measurable. Son of the lineage, however, the actions of the Tathagata are inconceivable, immeasurable, not to be known by all the worlds, unspeakable, and difficult for others to accomplish." From there, "Son of the lineage, one should understand in this way: the actions of the Tathagata are inconceivable, having attained equality, connected in all times without fault, and causing the lineage of the Three Jewels not to be cut off." The Buddha who performs the actions is also. In that same text, it says: "The Tathagata who has entered into the inconceivable actions of the Tathagata, his body is the nature of space, not"
Chinese
而且在所有佛的净土中普遍显现。不舍弃不可言说的法性，如声音的辨别一样，也为众生宣说佛法。远离一切心之所缘，也完全了解一切众生的心之行为和想法。如是说。第三，安立为因和缘：所谓“所证”，是指有垢的真如。因为，自性清净的界，是想要果位三宝者应该了解的，也是无相智慧的对境。所谓“证悟”，是指无垢的真如。因为，是无相智慧所证悟和获得的意义。所谓“证悟”的支分，是指无垢的佛的功德。因为，是与菩提无别的功德之法，并且是证悟其他界之事业的增上缘。所谓“证悟者”，是指佛的事业，即事业。因为，从功德的增上缘，事业使他人证悟其界。安住于这四个意义，如次第一样。所谓“有垢的真如”，是清净之三宝的近取因。如释论中说：对于此，这四个安住中，第一个是超越世间的法之种子，因此，各自以如理作意的安住为基础，从而清净，应该证悟为三宝之因，如是则一个安住是因。对于这些，理自在法王的开示是：所谓“是超越世间的法之种子”，是指解脱分善的习气是产生超越世间的善法之因。所谓“自己如理作意的安住”，是指有境如理作意是无相智慧之因，因此境真如也被称为因。因此，自性安住的种姓是因假立，而从修证中产生的种姓是因自性，如是则一个是因。那是不合理的，因为自性安住的种姓。
English
Moreover, it universally manifests in all Buddha's pure lands. Without abandoning the inexpressible Dharma-nature, it also teaches the Dharma to sentient beings, just like the discernment of sound. Being free from all mental objects, it also fully understands the behavior and thoughts of all sentient beings' minds. Thus it is said. Third, the establishment as cause and condition: What is called "that which is to be realized" refers to the defiled Suchness. Because the realm, which is pure by nature, is what those who desire the fruit of the Three Jewels should understand, and it is also the object of non-conceptual wisdom. What is called "realization" refers to the undefiled Suchness. Because it is the meaning realized and attained by non-conceptual wisdom. The limb of that "realization" refers to the undefiled qualities of the Buddha. Because it is the Dharma of qualities that is inseparable from Bodhi, and it is the empowering condition for the activity of realizing other realms. What is called "that which causes realization" refers to the activity of the Buddha, which is the activity. Because, from the empowering condition of qualities, the activity causes others to realize their realm. Abide in these four meanings, just as in order. What is called "the defiled Suchness" is the proximate cause of the pure Three Jewels. As it is said in the commentary: Regarding this, among these four abidings, the first is the seed of the Dharma that transcends the world, therefore, based on the abiding of individual proper attention, thereby purified, it should be realized as the cause of the Three Jewels, thus one abiding is the cause. Regarding these, the teaching of the Lord of Reasoning, Phya Pa, is: What is called "is the seed of the Dharma that transcends the world" refers to the habit of virtue in accordance with liberation, which is the cause of the arising of virtuous Dharma that transcends the world. What is called "one's own abiding of proper attention" refers to the object-possessing proper attention being the cause of non-conceptual wisdom, therefore the object Suchness is also called the cause. Therefore, the lineage that abides by nature is the imputed cause, and the lineage that arises from cultivation is the cause by nature, thus one is the cause. That is unreasonable, because the lineage that abides by nature.
Chinese
因为从因上不会生出果，三宝不会显现。如果承认，则与“从何处生出三宝功德”相违背。此外，生出三宝的因将会有初始，因为增长之族有初始。如果不成立，则从二因中自然存在的因不是自性因，增长本身是自性因的观点就会丧失。如果承认，则与《法句经》中的“无始时之界，是诸法之所依，以彼有故，一切众生，得涅槃”相违背。因此，作为超世间法之种子，是因为在具有染污的如来藏中，能够生出无染的三宝。各自如理作意之处，即是彼界，是具有境之智慧所证悟并修习者的境。从中生出果之方式，即是依靠彼之清净，也就是说，依靠智慧清净界之染污，能够生出无染的三宝。如果自性存在的种姓是自性因，则会变成实有。对此，自性存在的种姓是具有无始时之染污的法性空性，与无量功德无二无别地存在。其中，法性空性之部分是无染法身之转依的因，但不是生起之因，因此不会变成实有。智慧之部分是生起同类后世佛之力量等的因，因此成为实有也无妨害。二者之集合，如果它们存在，则能够生起由暂时性染污而清净的断证，如果不存在，则不能生起，因此是随顺后生之因，但并非一定是实有，如同虚空是风等之所依，但并非实有一样。《母经》中说：“虚空为风所依，风为水蕴所依，水蕴为大地所依，大地为众生所依。”无染之菩提及其功德与
English
Because the three jewels will not arise from the cause, as they are not the cause of those. If asserted, it contradicts "From where do the three virtuous jewels arise?" Furthermore, the cause of the arising of the three jewels will have a beginning, because the lineage of increase has a beginning. If the pervasion is not established, then what exists naturally from the two causes is not the nature cause, and the very increase being the nature cause is lost. If asserted, it contradicts the Sutra of the Abhidharma, which says: "The realm of beginningless time is the abode of all dharmas; because it exists, all beings attain nirvana." Therefore, being the seed of transcendental dharma is because the Tathagatagarbha with defilements can give rise to the undefiled three jewels. The place of individual proper attention is that realm itself, which is the object of wisdom that cognizes and meditates. The way the fruit arises from it is by relying on its purity, that is, by relying on the wisdom that purifies the defilements of the realm, the undefiled three jewels can arise. If the naturally existing lineage is the nature cause, then it will become a real entity. To that, the naturally existing lineage is the nature of phenomena, emptiness, with beginningless time, with defilements, existing inseparably with immeasurable qualities. Of these, the part of the nature of phenomena, emptiness, is the cause of the transformation of the undefiled Dharmakaya, but it is not the cause of production, so it does not become a real entity. The part of wisdom is the cause of producing the power of the Buddhas of the same kind in the future, so there is no harm in being a real entity. The collection of the two, if they exist, can give rise to the abandonment and realization purified by adventitious defilements, and if they do not exist, they cannot arise, so they are the cause of following the subsequent arising, but they are not necessarily real entities, just as the sky is the support of wind and so on, but it is not a real entity. The Mother Sutra says: "The wind relies on the sky, the mass of water relies on it, this great earth relies on it, and beings rely on it." Undefiled Bodhi and its qualities and
Chinese
三种事业是界产生三宝的因缘，即从菩提的功德、力量等的主因缘，行作三十二种事业时，依靠广大的导师的经典的主因缘，通达所化众生的界的体性，通过修习清净界的垢染，从而产生完全清净的三宝。释论中说：如来无上正等圆满菩提现证成佛后，以十力等佛陀的诸法，行作如来的三十二种事业时，依靠其他的音声和表相，依此完全清净，三宝产生，应当了知是因缘。如是这三者是因缘。第二、分别宣说各自的自性，共有四种：界、菩提、功德和事业。第一、有三种：所证知的界的自性，确定界的量，显示此界的必要。第一、有三种：显示界遍布一切有情，确定遍布的界的自性，以比喻近似地表示暂时的不净。第一、圆满正觉身是与智慧无别的法身，所谓“遍布之故”，即指其遍布一切有情。真如是界与智慧，这些永远不会改变，所谓“无别之故”，即指其无差别地存在于一切有情和佛陀之中。种姓是能够产生完全清净的三身，并且存在，因此遍布一切有情。由于这三个原因，有情众生恒时具有佛陀的如来藏。经中说：一切有情都是如来藏。此处有些论师说：对此，界是从获得完全清净的果的角度来说的，称为法身。从能够获得它的能力的角度来说，称为因种姓。遍布这两者，从法性所摄的，没有以有法进行区分的真如的层面来说，就是真如。对此，果的精华是圆满正觉身，是完全清净的处
English
The three activities are the causes for the arising of the Three Jewels from the element. That is, when performing the thirty-two activities from the main cause of the qualities of enlightenment, such as strength, relying on the main cause of the vast teachings of the teacher, understanding the nature of the element of the beings to be tamed, purifying the defilements of the element through meditation, thereby producing the completely pure Three Jewels. The commentary says: After the Tathagata has manifested and perfectly awakened to the unsurpassed, perfectly complete enlightenment, when performing the thirty-two activities of the Tathagata with the ten powers and other Buddha's dharmas, relying on the sounds and signs of others, relying on this complete purification, the Three Jewels arise, and it should be understood as a cause. Thus, these three are causes. Second, there are four ways to explain the individual nature in detail: element, enlightenment, qualities, and activities. First, there are three: the nature of the element to be realized, the measure for determining the element, and the necessity of showing this element. First, there are three: showing that the element pervades all sentient beings, determining the nature of the pervading element, and closely representing the temporary impurity with an analogy. First, the complete enlightenment body is the Dharmakaya that is inseparable from wisdom, and the so-called "because of pervading" means that it pervades all sentient beings. Suchness is the element and wisdom, and these will never change. The so-called "because of being inseparable" means that it exists without difference in all sentient beings and Buddhas. The lineage is capable of producing the completely pure three bodies and exists, therefore it pervades all sentient beings. Because of these three reasons, sentient beings always have the Buddha's essence of the Tathagatagarbha. The sutra says: All sentient beings have the essence of the Tathagata. Here, some teachers say: In this regard, the element is called the Dharmakaya from the perspective of obtaining the completely pure fruit. From the perspective of the ability to obtain it, it is called the cause lineage. Pervading these two, from the perspective of suchness, which is included in the nature of reality and is not distinguished by the subject, is suchness. In this regard, the essence of the fruit is the complete enlightenment body, which is the completely pure place.