Chinese
这是为了舍弃贪执。而且，那是胜妙之我的彼岸，因为寂灭了外道所安立的我与声闻所安立的无我的一切戏论。其中，外道所安立的我，如以分别念所执持般，在意义上并不存在，因为损害性能使有境之识退转，所以没有成立为我。如来如实照见无我的实相，由于损害性不能使之退转，是不欺骗的，因此将无我本身作为我，就像以不住的方式而住立一样。那是胜妙安乐的彼岸，因为现证了灭尽一切痛苦的灭谛，舍弃了意之自性的身之蕴和一切集谛，断绝了意身之因——无明习气的连接，以及无漏之业的邪行和舍弃。那是常恒胜妙的彼岸，因为究竟证悟了轮回与涅槃二者在法界中平等性的缘故，不执著轮回无常为应舍弃，也不执著涅槃常恒为应取受的相状。如果执著轮回与涅槃为应取应舍，则会变成常见与断见。经中说：世尊，如果思惟诸行是无常的，那就会变成断见，那不是对它的如实见。世尊，如果思惟涅槃是常恒的，那就会变成常见，那不是对它的如实见。第三，因的主要作用是，圣菩萨不会堕入轮回或涅槃的边际。如果这样，那么从四种波罗蜜多的自性获得无上菩提的四种方法中，最主要的是通达一切法皆空性的智慧，以及安住于周遍一切有情的大慈悲心。它们的周遍是这样的：菩萨们不像不入涅槃的种性那样，以贪执轮回而安住。那是安乐。
English
This is for abandoning attachment. Moreover, that is the transcendence of the supreme self, because it pacifies all the elaborations of the self posited by the non-Buddhists and the selflessness posited by the Hearers. Among them, the self posited by the non-Buddhists does not exist in reality as it is apprehended by conceptual thought, because the damaging factor can reverse the consciousness of the object-possessor, so it is not established as a self. The Tathagata sees the reality of selflessness as it is, and because the damaging factor cannot reverse it, it is not deceptive, therefore, he makes selflessness itself as the self, like abiding in a non-abiding manner. That is the transcendence of supreme bliss, because he directly realizes the cessation of all suffering, the cessation of the truth, and abandons the aggregates of the body of the nature of mind and all the originations, cutting off the connection of the ignorance imprints, which are the cause of that mind-body, and the wrong actions and abandonment of uncontaminated karma. That is the transcendence of the supreme permanence, because he ultimately realizes the equality of samsara and nirvana in the realm of dharma, he does not hold samsara impermanent as something to be abandoned, nor does he hold nirvana permanent as a characteristic to be taken. If one holds samsara and nirvana as things to be taken and abandoned, it will become a view of permanence and annihilation. As it is said in the sutra: "Bhagavan, if one thinks that conditioned things are impermanent, then it will become a view of annihilation, and that is not a true view of it. Bhagavan, if one thinks that nirvana is permanent, then it will become a view of permanence, and that is not a true view of it." The third, the main function of the cause is that the noble Bodhisattva will not fall into the extremes of samsara or nirvana. If so, then among the four methods of obtaining unsurpassed enlightenment from the nature of the four perfections, the most important is the wisdom that understands that all phenomena are empty of all selves, and the great compassion that pervades all sentient beings. Their pervasiveness is like this: Bodhisattvas do not abide by attachment to samsara, like those of the lineage who do not enter nirvana. That is bliss.
Chinese
因为以智慧断除了所有的贪欲。如同趋向寂静的种姓一样，自己并非安住于获得寂静涅槃，而是因为具有大悲心，以不舍弃对一切有情之贪欲之心而随之摄持。第二，关于界的作业有两种：从遣返的角度进行阐述，从随顺的角度进行阐述。第一种是：佛界自性清净，甚至对于那些注定会堕落的众生，也会产生两种作用：看到轮回的痛苦过患而生起厌离心；看到涅槃的安乐利益而生起想要证得涅槃的意愿；生起趋向于获得意义的欲望；为了寻求获得欲望之意义的方法而精进；生起使心专注于欲望之意义的祈愿。如果佛界不是自性清净，那么就不会生起能够成为解脱之因的善，也不会对轮回的总体痛苦产生厌离，并且对于涅槃的功德也不会有欲望、精进和祈愿。经中说：世尊，如果如来藏不存在，那么也不会对痛苦感到厌离，并且对于涅槃也不会有欲望、精进和祈愿。如是。第二种是，对于有，即轮回，看到痛苦的过患而生起厌离，以及对于涅槃，看到其安乐的功德而生起欲望等等，这些都是具有大乘种姓的作业，因为那些不具有大乘种姓的人不会有这些。如果这两种种姓的作业是自性存在的种姓，还是属于增长的种姓呢？如果不存在自性存在的种姓，那么也不会有增长的种姓，因此从传承上来说，也是先前的作业，然而实际上是后来的作业，因为在没有以四轮圆满的方式信奉三乘中的任何一乘之前，是不会改变的。释论中说：如果罪恶得以消除……
English
Because all craving is cut off by wisdom. Like a lineage that goes to peace, one does not abide in attaining peace and nirvana for oneself, but because one possesses great compassion, one follows and holds all sentient beings with the thought of not abandoning craving for them. Second, there are two functions of the element: explained from the perspective of reversal, and explained from the perspective of following. The first is: the Buddha-element is naturally completely pure, and even for sentient beings who are destined to be perverse, it performs two kinds of actions: seeing the faults of suffering in samsara and generating weariness, and seeing the benefits of happiness in nirvana and generating the desire to realize it, and the desire to turn to obtaining meaning, and striving for the sake of seeking the means to obtain the meaning of desire, and generating the aspiration to make the mind manifest in the meaning of desire. If the Buddha-element were not naturally pure, then the virtue that could be the cause of liberation would never arise, and weariness would not arise from seeing the general suffering of samsara, and there would be no desire, striving, or aspiration for the qualities of nirvana. The sutra says: Bhagavan, if the Tathagatagarbha did not exist, then there would be no weariness of suffering, and there would be no desire, striving, or aspiration for nirvana. So it is. The second is that seeing the faults of suffering in existence, that is, samsara, and generating weariness, and seeing the qualities of happiness in nirvana and generating desire, etc., these are the actions of those who have the Mahayana lineage, because those who do not have the Mahayana lineage do not have these. If these two actions of lineage are the lineage that exists in nature, or are they the lineage that grows? If there is no lineage that exists in nature, then there will be no lineage that grows, so from the lineage, it is also the previous action, but in reality it is the later action, because it will not change until one believes in any of the three vehicles in the manner of the four wheels being complete. In the commentary it says: If sins are eliminated...
Chinese
如果以无因无缘的方式发生转变，那么所有具有邪见且无法从痛苦中解脱的有情众生也会发生转变。只要没有以清净突发污垢的种姓、依赖圣者等四轮圆满的方式，生起对三者中任何一种法的信心，那么就不会发生转变。如是说。其中的四大轮，如导师书信中所说：安住于和谐之地，依赖圣者，我已善愿先前也积福，四大轮你已拥有。如是说。如果一切有情都具有种姓，因此会生起轮回的痛苦，并渴望涅槃的功德等，因此会发生转变，那么最终一切都会从痛苦中解脱，如同三乘的补特伽罗一样，如果这样说，那么，如果种子具有产生幼芽的能力，一切都会那样转变吗？因此，一切有情都具有觉性，是清净的幸运者，但获得解脱依赖于因缘，因此遇到因缘就会解脱，没有遇到就不会解脱。经中说：虽无始却具有终结，自性清净是常法，因无始之壳所遮蔽故不见，如金像被遮蔽一般。如是说。第三，关于具有之义有二：共同宣说，分别解说。第一，具有因的功德，如大海器皿宽广浩大，聚集着无数珍宝和水一样，如来藏也是信解的器皿，是智慧和禅定无数功德珍宝和慈悲之水取之不竭的处所。具有果的功德，即五种神通和漏尽智、漏尽断，因为是具有无分别功德的自性。如灯具有光明、温暖和颜色无分别地存在一样。第二，有二，具有因和果的功德。第一是，获得如来法身的
English
If it transforms without cause or condition, then all sentient beings with wrong views who cannot be liberated from suffering would also transform. As long as one does not generate faith in any of the three vehicles through the means of the four wheels being perfectly attained, such as relying on a noble being of a lineage that purifies adventitious defilements, then transformation will not occur. Thus it is said. The four great wheels are as stated in the Teacher's Letter: 'Dwelling in a harmonious place, relying on a noble being, I have made good wishes and previously accumulated merit. You possess the four great wheels.' Thus it is said. If all sentient beings possess the potential and therefore experience the suffering of samsara and desire the qualities of nirvana, etc., and therefore transform, then ultimately all will be liberated from suffering, like the individuals of the three vehicles. If it is said thus, then, if a seed has the ability to produce a sprout, will everything transform in that way? Therefore, although all sentient beings possess awareness and are fortunate to be purified, obtaining liberation depends on conditions. Therefore, if they meet with conditions, they will be liberated; if they do not meet with them, they will not be liberated. The sutra says: 'Though beginningless, it possesses an end. By nature it is pure, it is of the nature of permanence. It is not seen because it is obscured by a beginningless husk, like a golden statue that is obscured.' Thus it is said. Third, regarding the meaning of 'having,' there are two: general explanation and specific explanation. First, having the qualities of the cause is like the great ocean, a vast and wide vessel, gathering countless jewels and water. Similarly, the Tathagatagarbha is a vessel of faith, a place where the immeasurable qualities of wisdom and samadhi, the jewels of merit, and the water of compassion are inexhaustible. Having the qualities of the result means the five kinds of clairvoyance, the wisdom of the exhaustion of defilements, and the abandonment of the exhaustion of defilements, because it is the nature of possessing indivisible qualities. It is like a lamp having light, warmth, and color indivisibly present. Second, there are two: having the qualities of the cause and the result. The first is: having obtained the Dharmakaya of the Tathagata,
Chinese
信解是获得佛陀智慧的原因，智慧和禅定二者以及进入大悲的原因是大悲心，因为佛性是包含这些的，所以这些被比喻为大海。像这样，修习对大乘的信解就像容器一样，因为无量的智慧和禅定的珍宝都聚集在那里。修习智慧和禅定就像珍宝一样，因为能毫不费力地成就所愿之事的威力是不可思议的。修习大悲就像水一样，因为希望一切众生远离痛苦的湿润本性是同一味道的。因此，具有自性清净的界，以及作为果的佛陀法身等三身的因——信解等，所以称为具有。第二，所谓的无垢之处，是指界具有神变、天耳、知他人心、忆念前世、知生死等五种神通，以及漏尽智，和所谓的无垢本身，即是漏尽的断证，因为这些是不可分割的，所以与灯火具有相同的性质。像这样，五种神通就像光明一样，因为能摧毁各自所体验的对境中不相符的黑暗。漏尽智就像火一样，因为能焚烧所有业和烦恼的薪柴。完全转变的处所，即漏尽的断证，就像颜色一样，因为在没有烦恼和所知二障的极度无垢和清净中，自性光明。作为果的无学道的七种功德，与无漏的法界不可分割，这就是具有。经中说：舍利子，譬如灯火，以光明、温暖和颜色，或珍宝的光明、颜色和形状等，具有不可分割的性质和不离的功德。舍利子，同样，如来教法的法身也是如此，超越恒河沙数的四
English
Faith is the cause of attaining the wisdom of the Buddhas, wisdom and samadhi are the two, and great compassion is the cause of entering into great compassion, because the Buddha-nature encompasses these, therefore these are shown to be like a great ocean. Like this, cultivating faith in the Great Vehicle is like a vessel, because immeasurable jewels of wisdom and samadhi gather there. Cultivating wisdom and samadhi is like a jewel, because the power to effortlessly accomplish desired goals is inconceivable. Cultivating great compassion is like water, because the moist nature of wishing all beings to be free from suffering is of one taste. Therefore, the element is naturally pure, and the cause of the three kayas of the Buddha, such as the Dharmakaya, as the fruit, is endowed with faith and so on, therefore it is called endowed. Secondly, the so-called stainless place refers to the element having the five superknowledges of miraculous powers, divine ear, knowing the minds of others, remembering past lives, and knowing death and birth, as well as the knowledge of the exhaustion of defilements, and the stainlessness itself, which is the abandonment of the exhaustion of defilements, because these are inseparable, so they are like a lamp and have the same properties. Like this, the five superknowledges are like light, because they destroy the darkness of the opposing side that experiences its own object. The knowledge of the exhaustion of defilements is like fire, because it burns all the firewood of karma and afflictions. The completely transformed place, the abandonment of the exhaustion of defilements, is like color, because in the extremely stainless and pure state without the two obscurations of afflictions and knowledge, it is naturally clear light. These seven qualities of the lineage of the non-learning fruit are inseparable from the uncontaminated realm, which is possession. The sutra says: Shariputra, for example, a lamp has the qualities of being inseparable with the nature of being inseparable with light, warmth, and color, or the light, color, and shape of a jewel. Shariputra, likewise, the Dharmakaya of the teachings of the Tathagata is like the four beyond the sands of the Ganges,