Chinese
据说，已逝诸法的无分别法性，具有不离之智慧功德。第四，进入有五种，即从所依的角度区分，从状态的角度区分，普遍行持之义，不转为他之义，功德无分别之义。第一，分为二，其中教义是：教导说。以何者教导？以证悟真如的如来教导。教导于何者？教导于众生。何处是？即佛性，也就是此真如界。如何教导？即所依，未得圣道的凡夫，以及菩萨圣者，和圆满正等觉的佛陀，以这三种差别，他们所依的真如也有三种差别的进入方式。第二，解释是：对于这三种所依的补特伽罗，凡夫是于真如颠倒者，因为他们对此有颠倒的认识、心和见解。菩萨是如实见真谛法性的，是从颠倒中解脱的非颠倒者，因为他们已经舍弃了这三种颠倒。如实照见如来藏的，是非颠倒且无戏论者，因为他们已经摧毁了烦恼障和所知障，以及习气。第二，从状态的角度区分，分为二，其中教义是：无漏界虽然自性无别，但从状态的角度可以分为三种。例如，当所有见断之垢未净时，依次称为众生界；当垢染未完全清净，但已清净一部分时，称为菩萨界；当垢染及其习气完全清净时，称为如来。第二，解释是：以上所说的自性等，以及原因和进入之间的这六种意义所概括的界，在不清净等三种状态中，以众生界等三种名称来区分显示。经中说：舍利子，法身即是烦恼的胎藏。
English
It is said that the undifferentiated Dharma nature of the departed Dharmas possesses the qualities of inseparable wisdom. Fourth, there are five entries: differentiation from the perspective of the support, differentiation from the perspective of the state, the meaning of universal conduct, the meaning of non-transformation into other, and the meaning of undifferentiated qualities. First, there are two divisions, of which the teaching is: It is taught. By whom is it taught? By the Thus-Gone One who sees Suchness. To whom is it taught? To sentient beings. Where is it? It is the Buddha-nature, that is, this realm of Suchness. How is it taught? That is, the support: ordinary beings who have not attained the noble path, Bodhisattva Aryas, and Fully and Perfectly Awakened Buddhas. Due to these three distinctions, the Suchness that they rely on also has three different ways of entering. Second, the explanation is: For these three types of individuals who are the support, ordinary beings are those who are inverted in relation to Suchness, because they have inverted perceptions, minds, and views about it. Bodhisattvas who directly see the Dharma nature of truth are non-inverted, liberated from inversion, because they have abandoned these three inversions. Those who directly see the Thus-Gone One's essence as it is are non-inverted and free from elaboration, because they have destroyed the afflictive obscurations and the obscurations to knowledge, along with their habitual tendencies. Second, differentiation from the perspective of the state, divided into two, of which the teaching is: Although the uncontaminated realm is inherently undifferentiated, it is spoken of as three from the perspective of the state. For example, when all the stains of what is to be seen and abandoned are not purified, it is called the realm of sentient beings in sequence; when the stains are not completely purified, but one aspect is purified, it is called the realm of Bodhisattvas; and when the stains, along with their habitual tendencies, are completely purified, it is called the Thus-Gone One. Second, the explanation is: The essence and so forth mentioned above, and the six meanings between the cause and the entry, summarize the realm, which is shown to be differentiated by the three names of the realm of sentient beings and so forth in the three states of impurity and so forth. The sutra says: Shariputra, the Dharmakaya itself is the womb of afflictions.
Chinese
被无边无际的（事物）所覆盖，被轮回的痛苦之流所裹挟，在无始无终的轮回中，于死亡和出生中流转，这被称为有情众生的界。舍利子，法身厌倦了轮回之流的痛苦，对一切欲望之境毫无贪恋，属于十波罗蜜多的范畴，以八万四千法蕴为证悟之义而行持，这种行持被称为菩萨。舍利子，法身从一切烦恼的牢笼中解脱，超越一切痛苦，远离一切近分的烦恼垢染，乃至获得一切法的自在力，获得无碍之力，这被称为如来、应供、正等觉佛。第三，关于普遍存在的意义，分为两部分。教义是：譬如无分别、无遮蔽的自性之虚空，遍布于土、铜、金等一切器皿中，同样，有情众生的自性，从本初就清净的无漏之界，也如虚空一般，遍布于凡夫、菩萨、如来的一切状态中。解释是：无漏之界，对于具有过患的凡夫，具有各种功德的菩萨，以及具有究竟功德的圆满佛陀来说，是共同的特征，因此遍布一切，譬如虚空遍布于形态低劣的土器、中等的铜器和 श्रेष्ठ的黄金器皿中。经中说：舍利子，因此，有情众生的界不是他者，法身也不是他者，有情众生的界即是法身，法身即是有情众生的界，这在意义上是无二的，只是文字上有所不同。第四，关于不可改变的意义，分为两部分：简略地阐述，详细地解释。第一部分是：佛性是不清净的凡夫状态，不净与清净混合的菩萨状态，以及完全清净的佛陀状态。
English
Covered by the boundless (things), carried away by the stream of suffering of samsara, revolving in birth and death in the beginningless and endless samsara, this is called the realm of sentient beings. Shariputra, the Dharmakaya, weary of the suffering of the stream of samsara, without attachment to all objects of desire, belonging to the category of the ten paramitas, practicing with the eighty-four thousand aggregates of Dharma for the sake of enlightenment, this practice is called a Bodhisattva. Shariputra, the Dharmakaya, liberated from all the cages of afflictions, transcending all suffering, free from all the stains of near afflictions, up to obtaining the power of dominion over all dharmas, obtaining unobstructed power, this is called the Tathagata, Arhat, Samyak-sambuddha. Third, regarding the meaning of being universally present, there are two parts. The teaching is: Just as the nature of space, which is without discrimination and without obscuration, pervades all vessels of earth, copper, and gold, so too, the nature of sentient beings, the uncontaminated realm that is pure from the beginning, also pervades all states of ordinary beings, Bodhisattvas, and Tathagatas, just like space. The explanation is: That uncontaminated realm, for ordinary beings with faults, Bodhisattvas with various qualities, and fully enlightened Buddhas with ultimate qualities, is a common characteristic, therefore it pervades everything, just as space pervades vessels of inferior form of earth, intermediate copper, and superior gold. In the sutra it says: Shariputra, therefore, the realm of sentient beings is not other, and the Dharmakaya is not other, the realm of sentient beings is the Dharmakaya, and the Dharmakaya is the realm of sentient beings, this is non-dual in meaning, only the letters are different. Fourth, regarding the meaning of being unchangeable, there are two parts: briefly stated, and explained in detail. The first part is: The Buddha-nature is the impure state of ordinary beings, the state of Bodhisattvas mixed with impurity and purity, and the state of the Buddha which is completely pure.
Chinese
在任何时候都不会改变其自性的法性。因为就像先前存在的那样，之后也同样存在。如果说，先前不净时，具有过失，之后清净时，具有功德，因此不应是不变的。答：先前有过失，也是暂时的，自性是清净的。力量等功德，自性本来就具有。因此，不是新舍弃了先前存在的垢染，也不是新获得了先前没有的功德，因此，这些有无的界限没有改变。第二方面有三：不净的状态，两者兼有的状态，以及清净的状态中不变。第一方面有四：不被烦恼所染，不被生灭所染，这些的意义总结，蕴聚坏灭之因。第一，就像虚空周遍一切器皿的差别，但不会因依赖不同的器皿而沾染不同味道的过失，因为它是微细的，不是有形的。例如，像这样安住，这个界也周遍一切有情，但不会因有情的过失而沾染，因为自性是清净的。第二方面有二，其中，简略地显示：例如，外部器皿世界形成和坏灭时，虚空始终是最初产生和最终坏灭的，同样，由于因和缘，对于非复合的法界来说，内部有情的诸根是最初产生和最终坏灭的，但法界像虚空一样，没有生灭。第二，详细解释，有二：解释没有坏灭和没有产生。第一，就像器皿世界被火烧毁，但普通虚空和地狱以及末劫之火，过去任何时候都没有被烧毁过，同样，内部有情坏灭时，这个界也不会被死亡、疾病和衰老之火在任何时候烧毁。第二方面有四：举例，意义，例子和意义结合，显示法的一致性。第一，经中说：虚空依赖风，风依赖水蕴，水蕴依赖大地，大地依赖众生。
English
The nature of reality that does not change its essence at any time. Because it remains the same later as it was before. If it is said that it should not be immutable because it has faults when it is impure and has merits when it is pure, the answer is: even if there were faults before, they are temporary, and the self-nature is pure. The merits of power, etc., are inherently possessed from the beginning. Therefore, it is not that new stains that existed before have been abandoned, nor that new merits that did not exist before have been achieved, so these boundaries of existence and non-existence have not changed. The second aspect has three: the state of impurity, the state of having both, and the immutability in the state of purity. The first aspect has four: not being contaminated by defilements, not being contaminated by birth and death, a summary of the meanings of these, and the cause of the destruction of aggregates. First, just as space pervades all kinds of containers, it is not contaminated by the faults of different tastes depending on different containers, because it is subtle and not corporeal. For example, residing in this way, this realm also pervades all sentient beings, but it is not contaminated by the faults of sentient beings, because its nature is pure. The second aspect has two, of which, briefly showing: For example, when the external world of containers is formed and destroyed, space is always the first to arise and the last to be destroyed, similarly, due to causes and conditions, for the uncompounded realm of reality, the internal sentient beings' faculties are the first to arise and the last to be destroyed, but the realm of reality, like space, has no birth and death. Second, explain in detail, there are two: explaining no destruction and no birth. First, just as the world of containers is destroyed by fire, but ordinary space and the fires of hell and the end of the eon have never been burned in the past, similarly, when internal sentient beings are destroyed, this realm will not be burned by the fire of death, disease, and old age at any time. The second aspect has four: giving examples, meaning, combining examples and meaning, and showing the consistency of the Dharma. First, the sutra says: Space depends on wind, wind depends on water mass, water mass depends on the earth, and the earth depends on beings.
Chinese
如是，当器世界最初形成时，空中由众生共同的业力所形成的風轮，其猛烈程度有一百万六十万由旬，其地基则不可计数。如《俱舍论》所说：“于彼器世界，欲住之下方，風轮之猛烈，六百万无数。”如是。在其上方，由众生的业力，聚集了具有黄金精华的云朵，降下了如轭木粗细等的雨水。形成了一个广达十一万二千由旬的水轮，由于众生的业力，被风所持，不会直接倾泻，也不会向下坠落。此水被风搅动，如搅动牛奶产生酥油一般，形成了金色的地基，水的猛烈程度变为八万由旬，而黄金的猛烈程度变为三万二千由旬。水的猛烈程度为十一万由旬，千位数为二十。之后猛烈程度变为八万由旬，剩余的则变为黄金。如是。这些的田地，直接为十二万三千五百由旬。周围为三十六万一千四百由旬。水和金轮的，直接为十二万由旬，千位数为三，百位数为一半和五。周围则变为三三倍。如是。在其上方，又由众生的业力，从具有各种成分的云团中降下大雨，形成巨大的水团，由此被业力之风搅动，形成了须弥山、七金山、洲以及周围铁质的山。即须弥山、持轭木山、持犁头山、善见山、马耳山、象鼻山、持轴山，之后是洲，在这些之外是周围的山，七座是金山，那座是铁山。如是。其中，巨大的须弥山由四种珍宝组成，其光芒照亮了海洋和天空。
English
Thus, when the container world was first formed, the wind mandala formed in the sky by the collective karma of sentient beings, its intensity was one million six hundred thousand yojanas, and its foundation was immeasurable. As stated in the Abhidharmakosha: "In that container world, below where one wishes to dwell, the intensity of the wind mandala is six million countless." Thus it is. Above that, due to the power of the karma of sentient beings, clouds with golden essence gathered, and rain of the thickness of a yoke and so on fell. A water mandala with a width of one hundred and eleven thousand two thousand yojanas was formed, and due to the power of the karma of sentient beings, it was held by the wind, so it would not pour directly down, nor would it fall downwards. This water was churned by the wind, just as butter arises from churning milk, and a golden ground was formed, the intensity of the water becoming eighty thousand yojanas, and the intensity of the gold becoming thirty-two thousand yojanas. The intensity of the water is one hundred and eleven thousand yojanas, the thousands digit is twenty. Afterwards, the intensity becomes eighty thousand yojanas, and the remainder becomes gold. Thus it is. The field of these is directly one hundred and twenty-three thousand five hundred yojanas. The circumference is three hundred and sixty-one thousand four hundred yojanas. The direct measurement of the water and gold mandala is one hundred and twenty thousand yojanas, the thousands digit is three, and the hundreds digit is half and five. The circumference becomes three times three. Thus it is. Above that, again due to the power of the karma of sentient beings, great rain fell from a mass of clouds with various elements, forming a great mass of water, which was churned by the wind of karma, forming Mount Sumeru, the seven golden mountains, the continents, and the surrounding iron-natured mountains. That is, Mount Sumeru, Yoke-Holder Mountain, Plow-Holder Mountain, Good-to-See Mountain, Horse-Ear Mountain, Elephant-Nose Mountain, Axis-Holder Mountain, and then the continents, and outside of these is the surrounding mountain, seven are golden mountains, and that one is an iron mountain. Thus it is. Among them, the great Mount Sumeru is made of four precious jewels, and its light illuminates the ocean and the sky.