Chinese
被称为“地的化身”以及“薄伽梵涅槃之界”这些是如来法身的最高术语。如是说。第二，断证功德无别有四：显示断证功德无别，把握解脱之义，功德成就之因，以及彼等无别的譬喻。第一，了知所知如所有性与尽所有性的一切相，即现证的证悟，佛陀与二障的垢染及其习气皆已断除的涅槃，二者仅是名言安立，就胜义而言，是自性二者无别。第二，由于功德之类无不具足，故为一切相；由于明亮的差别无边无际，故以无数而广大；由于数量和威力难以测度，故以不可思议而深奥；由于断除了不相顺品及其习气，故以无垢而清净的功德，以及无别的体性，无漏之界法身现前，即是解脱涅槃，也就是法身的自性，彼即是解脱，现证的功德也是如来，因此彼等是无别的。因此，声闻和独觉的涅槃，也像是长途跋涉疲惫的客人为了喘息而在荒野寺庙中变现城市一样，为了引导所化之众逐渐进入解脱，暂时休息的涅槃，并非获得真实的解脱。经中说：薄伽梵涅槃，是如来之方便。薄伽梵如来阿罗汉正等觉们，为了获得涅槃，是具有一切、不可衡量、不可思议、清净圆满的功德。第三，成就与解脱无别的四种功德，是具有一切方便中最殊胜的证悟空性的智慧，而其成就之因的譬喻是，譬如绘画
English
These terms, such as "embodiment of earth" and "Bhagavan's realm of nirvana," are the supreme expressions of the Tathagata's Dharmakaya. So it is said. Secondly, the inseparability of the qualities of abandonment and realization has four aspects: showing the inseparability of the qualities of abandonment and realization, grasping the meaning of liberation, the cause of accomplishing qualities, and examples of their inseparability. First, the complete enlightenment that manifestly knows all aspects of knowable things as they are and how many they are, that is, the realization of direct perception, and the nirvana in which the Buddha has abandoned the defilements of the two obscurations along with their habitual tendencies, are merely nominal designations. In the ultimate sense, their nature is inseparable. Second, because all kinds of qualities are complete, it is all-encompassing; because the distinctions of clarity are limitless, it is vast due to being countless; because the number and power are difficult to fathom, it is profound due to being inconceivable; because it has abandoned discordant factors along with their habitual tendencies, it is the stainless and pure qualities, and the nature of inseparability, the uncontaminated realm of Dharmakaya manifest, which is liberation and nirvana, that is, the self-nature of Dharmakaya, which is liberation itself, and the qualities of direct realization are also the Tathagata, therefore they are inseparable. Therefore, the nirvana of Shravakas and Pratyekabuddhas is like a city manifested in a wilderness monastery for a weary traveler to catch their breath after a long journey, a temporary rest for gradually leading beings to liberation, not the attainment of true liberation. As the sutra says: "Bhagavan's nirvana is the means of the Tathagatas." The Bhagavan Tathagatas, Arhats, perfectly complete Buddhas, in order to attain nirvana, possess all, immeasurable, inconceivable, and perfectly pure qualities. Third, the accomplishment of the four qualities inseparable from liberation is the wisdom that realizes emptiness, which possesses the supreme of all forms of skillful means, and the example of the cause of its accomplishment is like how to draw a picture.
Chinese
因此，如果一些画家擅长于头部和手等其他部分，或者擅长于其他方面，如果他们只知道头部等部分，而无法识别手等其他部分，也就是不了解。之后，地方的统治者国王会把绘画用的画布给予他们，并下令说：“喂，所有的画家们，你们都要把我的形象画完整。”画家们听到命令后，各自努力地运用自己的知识进行绘画。在绘画的过程中，比如一个只擅长画头部的人，当他离开绘画的位置到其他地方去的时候，因为他去了其他地方，所以他要画的部分就不完整了。因此，国王的画像就无法完整地呈现所有部分。这个例子是为了说明这个道理。如果用绘制这些部分的画家来比喻，那么所代表的意义是什么呢？那就是不执着于自己的财物，以不贪恋的心态布施，以及避免恶行的戒律，还有不被伤害和痛苦所动摇的忍耐，以及对善行充满欢喜的精进，以及专注于善行的禅定，还有能够彻底辨别诸法的智慧等等，所有这些成就圆满正等觉的方法。布施等所有这些殊胜的方便，都体现在证悟空性的功德上。因此，布施等波罗蜜多，因为每一项都有无尽的差别，所以是无量的，因为数量和力量都无法衡量，所以是不可思议的。为了消除吝啬等不和谐的因素，所以是清净的。这样，当六度波罗蜜多圆满时，通过修习具足一切殊胜相的空性三摩地，在第八地时，依靠不间断地自然生起无分别智的道路，从而获得力量等功德。
English
Therefore, if some painters are skilled in other parts such as the head and hands, or are particularly skilled in other aspects, if they only know parts such as the head, and cannot recognize other parts such as the hands, that is, they do not understand. After that, the local ruler, the king, would give them the canvas for painting and order, saying, "Hey, all you painters, you must all make a complete image of me, the king." After the painters heard the order, they diligently used their knowledge to paint. In the process of painting, for example, if someone who is only good at painting the head leaves the painting position to go to another place, because he has gone to another place, the part he is supposed to paint will be incomplete. Therefore, the king's portrait cannot completely present all the parts. This example is to illustrate this principle. If the painters who draw these parts are used as a metaphor, then what is the meaning represented? That is, not being attached to one's own possessions, giving with a non-covetous mind, and the discipline of avoiding evil deeds, as well as the patience of not being disturbed by harm and suffering, and the diligence of being full of joy in good deeds, and the meditation of focusing on good deeds, and the wisdom of being able to thoroughly distinguish all dharmas, etc., all these methods of achieving complete perfect enlightenment. All these excellent means, such as giving, are embodied in the merit of realizing emptiness. Therefore, the perfections such as giving are immeasurable because each one has endless differences, and they are inconceivable because the number and power cannot be measured. In order to eliminate discordant factors such as stinginess, it is pure. In this way, when the six perfections are complete, by practicing the samadhi of emptiness that possesses all excellent aspects, on the eighth bhumi, one relies on the path of the uninterrupted and spontaneous arising of non-conceptual wisdom, thereby obtaining merits such as powers.
Chinese
一切皆得圆满成就。于第九地，以如海无量之定与陀罗尼之门，为持佛之无量法，故无量功德亦得圆满成就。于第十地，依于不隐没如来一切秘密处之智慧，故不可思议之功德亦得圆满成就。于佛地，依于解脱二障及其习气之智慧，故极清净究竟之功德亦得圆满成就。如若画师不全，则画之形相不能圆满，如是，若方便分不全，则证悟一切种胜妙之空性功德之基不能圆满成就，若此不成就，则与其无别之解脱亦不能成就，故声闻与独觉不具方便分，故亦无证悟一切种胜妙之空性，无此故，亦远离涅槃。第四，如是获得四功德与无别之涅槃之界，谓如所有性智，如所有之实相显现，及尽所有性智，照耀尽所有之所知，及二者皆从所断解脱，以障垢清净之故，及此三者亦自性无别之故，如日轮之光明，及照亮他者之光芒散发，及远离黑暗，及此三者亦无有差别，是为法之同等性。释中云：‘于彼之后获得一切所知之智慧’，虽如是说，然是安立于尽所有性智上，然佛无真实之后得，以彼无未入定之心故。第三，是故，涅槃成就为一，谓从无始以来，于近住之界，如来之功德无别，故若未获得无垢果之佛之证悟功德，则不得解脱一切障之涅槃。譬如舍弃光明与光芒后，不能以眼见日轮。故欲得涅槃者，当寻求佛之乘。
English
Everything is perfectly accomplished. On the ninth ground, immeasurable qualities are perfectly accomplished because of holding the immeasurable Dharma of the Buddhas through immeasurable samādhi and the doors of dhāraṇī like an ocean. On the tenth ground, inconceivable qualities are perfectly accomplished because of relying on the wisdom that is not hidden from the secret places of all the Thus-Gone Ones. On the ground of Buddhahood, perfectly pure, ultimate qualities are perfectly accomplished because of relying on the wisdom that is liberated from the two obscurations together with their imprints. Then, just as if a painter is incomplete, the image of the painting will not be complete, so too, if the aspect of skillful means is incomplete, the basis for the qualities of realizing emptiness that possesses all supreme aspects will not be completely accomplished, and if that is not accomplished, then liberation that is inseparable from it will not be accomplished. Therefore, because the Hearers and Solitary Buddhas do not have a complete aspect of skillful means, they also do not have a realization of emptiness that possesses all supreme aspects, and because they do not have that, they are even further away from nirvāṇa. Fourth, the sphere of nirvāṇa that is inseparable from obtaining these four qualities is such that the wisdom that knows reality as it is reveals reality as it is, and the wisdom that knows all that exists radiates upon all that is to be known, and both of these are completely liberated from what is to be abandoned because they are purified of obscurations, and also because all three of these are without a separate nature, like the clear light of the sun's orb, and the rays that emanate to illuminate others, and being purified of darkness, and all three of these are also without difference; these are similar in terms of Dharma. In the commentary it says, "After that, the wisdom of all that is to be known is obtained," but although it says that, it is attributed to the wisdom that knows all that exists, but there is no actual subsequent attainment for the Buddhas, because they do not have a mind that has not remained in equipoise. Third, therefore, the accomplishment of nirvāṇa as one is such that the qualities of the Thus-Gone Ones are inseparable from the element that has been present from beginningless time, and therefore, unless the qualities of the realization of the Buddha, the stainless fruit, are obtained, nirvāṇa, which is liberation from all obscurations, will not be obtained, just as one cannot look at the sun's orb with one's eyes after abandoning light and rays. Therefore, those who wish to obtain nirvāṇa should seek the vehicle of the Buddhas.
Chinese
《白莲经》中说： 如此般宣说寂灭者，汝虽已从轮回痛苦中解脱，然汝尚未完全寂灭。当寻求此佛陀乘。 如是说。 《宝鬘经》中也说： 世尊，于低劣与殊胜之法中，无有证悟寂灭。世尊，证悟寂灭乃是平等之法。世尊，寂灭乃是智慧平等、解脱平等，以及见解脱之智慧平等。世尊，为此之故，寂灭之界被称为一味、味同。 如此，即是智慧与解脱之类别。 第三，归纳彼等之义： 如上所说，胜者如来藏界自性清净，从体性至功德无别之间的安立，应知被称为十种相。 第三，以譬喻说明暂时的不净，分为二：略说、广说。 第一部分分为三：总说、共同之譬喻、各自之譬喻。 第一部分是： 虽然自性清净，然烦恼为突发性的，安住于（如来藏）胎藏之内的界，如经中所说，应以譬喻来表示并了解。 第二部分是： 此界，即如来藏，被称为普遍存在。于何处存在呢？于虚空无边的众生之中。何种众生呢？即虽有界，然被突发性的烦恼等垢染所遮蔽者。界如何存在呢？如恶劣的莲花，即闭合的花苞之内，有以相好庄严的佛像；如蜜蜂守护的蜂巢中有蜂蜜；如谷壳之内有谷物的精华；如不净的粪便之中有金色的宝藏；如地下的宝藏，以及芒果等树的果皮，即种子之胎藏中存在的嫩芽；如腐烂的衣服中包裹的珍宝之自在天像；如丑陋且衣着不整的妇女腹中所怀的人主转轮王；如地上的泥土中有珍贵的黄金所制
English
From the White Lotus Sutra: Thus, whoever speaks of Nirvana, although you are liberated from the sufferings of Samsara, you are still not completely in Nirvana. Seek this Buddha Vehicle. Thus it is said. From the Garland of Jewels Sutra also: World Honored One, in inferior and superior dharmas, there is no realization of Nirvana. World Honored One, the realization of Nirvana is of equal dharmas. World Honored One, Nirvana is of equal wisdom, equal liberation, and equal vision of the wisdom of liberation. World Honored One, for that reason, the realm of Nirvana is said to be of one taste, of equal taste. Thus, it is the category of knowledge and liberation. Third, summarizing the meaning of these: As mentioned above, the Victorious One, the Tathagatagarbha-dhatu, which is naturally pure, from the essence to the establishment of the inseparability of qualities, should be known as the ten aspects. Third, illustrating the temporary impurity with examples, there are two: brief explanation and detailed explanation. The first part has three: general explanation, common examples, and individual examples. The first part is: Although naturally pure, the element residing within the womb of adventitious defilements, as it appears in the sutras, should be represented and understood through examples. The second part is: This element, the Tathagatagarbha, is said to be universally present. Where does it exist? In all sentient beings who are as limitless as space. What kind of sentient beings? Those who, although possessing the element, are obscured by the adventitious defilements and so on. How does the element exist? Like a bad lotus, that is, within a closed bud, there is a Buddha image adorned with auspicious marks; like honey in a hive guarded by bees; like the essence of grain within the husk; like a golden treasure within impure filth; like a treasure in the ground, and the fruit peel of trees such as mangoes, that is, the sprout existing in the seed's womb; like a self-arisen image of a precious king wrapped in rotten clothes; like a universal monarch, the lord of men, residing in the womb of a woman with an ugly appearance and poor attire; like precious gold made from earth's mud.