Chinese
啊！诸佛的奇妙殊胜之法教是殊胜的。凡是如实宣说佛法体性的，是开示决定的论藏。这些以三藏归纳的方式是：契经和以歌咏述说、预言、偈颂、 বিশেষ开示这五者是声闻的经藏。极其广大的和殊胜的是菩萨的藏，是经藏。开示决定的，是二者的论藏。故事、证悟语、如是发生和本生四者是二者的律藏，而且前面二者是声闻，后面二者是菩萨的律藏，如是说。第二，与其相应的法是：对于此证悟的法身，世间没有其他的比喻可以找到，因此开示说，法界的法身如同莲花中的如来藏，因为二者都是超越世间的。开示细微甚深之义，如同蜂蜜的甜味一样，是示现空性一味。开示广大行持种种相的方式，如同从各种果实的荚中生出核、茎和果实等，应知是示现种种世俗谛。如是以三种比喻说明，如来藏是周遍一切有情。经中说：这些有情具有如来藏。有情的界不是如来法身之外的事物，如同虚空中的色。庄严经论中说：犹如虚空恒时周遍一切处，此亦如是恒时周遍一切处。犹如虚空周遍一切色，此亦如是周遍一切有情众。第二，真如的相应法是，此真如在不清净、净与非净二者和极清净的一切状态中，自性不会改变，并且自性本善且是清净，以及从原始以来就完全清净。
English
Ah! The wonderful and extraordinary teachings of the Buddhas are extraordinary. Whatever explains the characteristics of the Dharma without distortion is the collection that reveals the definitive. The way these are gathered by the three pitakas is as follows: Sutras, those expressed in song, prophecies, verses, and specific expositions are the Sutra Pitaka of the Hearers. The extensively vast and extraordinary is the Bodhisattva Pitaka, which is also a Sutra Pitaka. What reveals the definitive is the Abhidhamma Pitaka of both. Narratives, expressions of realization, occurrences of such, and the best of births are the Vinaya of both, and of these, the first two are the Hearers' Vinaya Pitaka, and the latter two are the Bodhisattvas' Vinaya Pitaka, so it is said. Secondly, its corresponding Dharma is: For this Dharmakaya of realization, no other example can be found in the world, therefore it is taught that the Dharmakaya of the realm is like the Tathagatagarbha within a lotus, because both are beyond the world. Explaining the subtle and profound meaning is like the single taste of sweet honey, because it shows the single taste of emptiness. Explaining the way of vast and various practices is like the emergence of kernels, stems, and fruits from the pods of various fruits, it should be known that it shows various conventional truths. Thus, with three kinds of examples, it is explained that the Tathagatadhatu pervades all sentient beings. In the sutra it is said: These sentient beings have the Tathagatagarbha. The realm of sentient beings is not something outside the Dharmakaya of the Tathagata, just as form is in space. In the Ornament of Sutras it says: Just as space is always all-pervading, so too is this always all-pervading. Just as space pervades all forms, so too does this pervade all sentient beings. Secondly, the corresponding Dharma of Suchness is that this Suchness, in all states of impurity, both purity and impurity, and extreme purity, does not change its nature, and is naturally good and virtuous, and is completely pure from the beginning.
Chinese
因此，就像金子的形状不会改变，本质优良且没有污垢一样。因此，金子的例子是不变的真如。因为对一切众生没有分别，所以显示具有如来藏。文殊菩萨，如来是完全了解我执的亲近之根本，并守护着，完全清净的我执，一切众生都证悟为完全清净。什么是完全清净的我执，以及一切众生什么是完全清净，这两者没有分别，是不可分割的。如果真如无差别地存在，一切众生都具有如来藏，那么众生和如来本身有什么区别呢？虽然它们的自性、法界和功德与无差别的真如没有区别，但由于暂时的障碍而有不清净和清净的差别，因此被称为众生和如来。当污垢不清净时，不证悟真如；当清净时，则显现证悟。如《释量论》所说：“为了证悟逝去者的意义。”《宝性论》中说：“此真如在一切中，虽无差别然因已清净，故名为如来藏，一切有情皆具彼。”龙树菩萨也说：“菩提非远亦非近，非去非来亦非住，于此烦恼盒中者，见与不见亦皆是。”第三，种性之法相同分二：种性二者之体性法相同，果位三身之法相同。初者，能生果位完全清净之三身之佛性，亦当知为二种，如何如地下之宝藏，不以功力而成就，自性而住般，从无始时来，不以勤奋而新成就，自性而住，以及如具果之树木，以人之功力而新产生般，成为解脱之因之善法，以人之功力而新而正确地获取，前者仅具能力，后者以人之功力而使能力更强大，故为殊胜。经
English
Therefore, just as the shape of gold does not change, and its essence is excellent and free from impurities, it is said to be similar. Therefore, the example of gold is the unchanging Suchness. Because there is no distinction for all sentient beings, it is shown to possess the Tathagatagarbha. Manjushri, the Tathagata is the one who fully understands the root of clinging to self as the basis for closeness and protects it. He realizes that all sentient beings with a completely pure self are completely pure. What is a completely pure self, and what is the complete purity of all sentient beings? These two are not different; they are indivisible. If Suchness exists without differentiation, and all sentient beings possess the Tathagatagarbha, then what is the difference between sentient beings and the Tathagata himself? Although their nature, realm of reality, and qualities are no different from the undifferentiated Suchness, the terms sentient beings and Tathagata are used due to the impurity and purity caused by temporary obscurations. When the impurities are not purified, Suchness is not realized; when they are purified, it is directly realized. As stated in the Pramāṇavārttika: "For the sake of realizing the meaning of the departed." The Ratnagotravibhāga states: "This Suchness is in all, although there is no difference, it is pure, therefore it is called the Tathagatagarbha, all beings possess it." Nagarjuna also said: "Enlightenment is neither far nor near, neither going nor coming, nor dwelling. In this box of afflictions, seeing and not seeing are both the same." Third, the similarity of the gotra is twofold: the similarity of the essence of the two gotras, and the similarity of the three kayas of the result. The first is that the Buddhadhātu, which can give rise to the three kayas of the completely pure result, should also be understood as twofold. How? Like a treasure under the ground, not achieved by effort, but abiding by its own nature, from beginningless time, not newly achieved by diligence, but abiding by its own nature; and like a tree with fruit, newly produced by the effort of a person, the virtue that becomes the cause of liberation is newly and correctly obtained by the effort of a person. The former only has potential, while the latter is made more powerful by the effort of a person, so it is superior. Sutra
Chinese
也是因此。无始时际之界，是诸法之所依。以彼有故，众生及，寂灭涅槃乃得证。其中，所谓“无始时”是指如来藏无始无终，即不可见先前之边际。所谓“界”是指众生所具有的如来藏。世尊，何为如来藏？此乃超越世间之法之精华，自性清净之精华。所谓“是诸法之所依”是指成为轮回与涅槃一切法之所依。世尊，因此，如来藏是与不可分割、不可分离、非复合之法相应的处所、基础与所依。世尊，如来藏也是与不可分割之法以及不可分离的复合之法相应的处所、基础与所依。是故。所谓“以彼有故，众生及”是指由于彼之上存在着突发性的污垢，并因此在轮回中流转。世尊，若有如来藏，则以“轮回”之名而称之。是故。所谓“寂灭涅槃乃得证”是指若有彼，则会对轮回之苦感到厌倦，并渴望寂灭涅槃之功德等，由此而趋入彼之方法，从而在净化突发性污垢之后，便会变得完全清净。世尊，若无如来藏，则亦不会对痛苦感到厌倦，亦不会对涅槃生起渴望、追求与希求。这是从反面的角度来说的。第二部分分为二：因与果的确定，以及比喻与法义的结合。第一部分是：从自性安住和修证而生的两种种姓中，会获得圆满正等觉之清净三身之果，因此认为它们是这些果的因，所以界或种姓是因。从何种种姓中获得何种果位之身呢？首先，从自性安住中获得的果位之身是法身。
English
Also because of that. The realm of beginningless time is the abode of all dharmas. Because it exists, all beings and the attainment of nirvana are possible. Among them, "beginningless time" refers to the Tathagatagarbha having no beginning or end, that is, the previous boundary is invisible. "Realm" refers to the Tathagatagarbha that beings possess. World Honored One, what is the Tathagatagarbha? This is the essence of the Dharma that transcends the world, the essence of self-nature purity. "Is the abode of all dharmas" means that it becomes the support of all dharmas of samsara and nirvana. World Honored One, therefore, the Tathagatagarbha is the place, basis, and support corresponding to the indivisible, inseparable, and non-composite dharmas. World Honored One, the Tathagatagarbha is also the place, basis, and support corresponding to the indivisible Dharma and the inseparable composite dharmas. Therefore. "Because it exists, all beings" means that because adventitious defilements rely on it, and therefore revolve in samsara. World Honored One, if there is a Tathagatagarbha, it is called by the name "samsara." Therefore. "The attainment of nirvana is also possible" means that if there is that, one will be weary of the suffering of samsara and desire the merits of nirvana, etc., and thereby enter into the method of that, so that after purifying the adventitious defilements, one will become completely pure. World Honored One, if there is no Tathagatagarbha, one will not be weary of suffering, nor will one have desire, pursuit, or aspiration for nirvana. This is said from the opposite perspective. The second part is divided into two: the certainty of cause and effect, and the combination of metaphor and Dharma meaning. The first part is: from these two lineages of self-abiding and arising from practice, the fruit of the perfectly pure three bodies of the complete and perfect Buddha will be obtained, so it is believed that they are the cause of these fruits, so the realm or lineage is the cause. From what kind of lineage is what kind of fruit body obtained? First, the body of fruit obtained from self-abiding is the Dharmakaya.
Chinese
因此，为了获得法身，即通过清除先前具有杂染的如来藏，使其转化为完全清净的状态。有些大智慧者说，通过习惯于以如实的方式专注于空性，会产生无分别的智慧，因此被认为是智慧的因。这种说法是不合理的，因为在注释中说：如来已经完全区分了佛的三种身，因此，如来藏是获得它的原因，因此，这里的“藏”的意思是原因或意义。这与说“原因”相矛盾，而且如果先前存在自性存在的种姓，那么后来可以出现完全清净的法身，如果先前没有种姓，那么后来不可能出现佛身，因此，后者似乎跟随了前者的出现和消失。理自在说：如果存在什么，什么就会变成，除了它之外，它是它的原因，如果是分别，那么一切，原因将变得无穷无尽。因此，它是转变的基础。第二，增长的种姓是指后来获得色身的两种身，即通过积累成为解脱之因的善行并祈祷，在成佛时，对于近和远的被调伏者，会显现出两种色身。入行论中说：如意宝珠如意树，如何圆满一切愿望，同样，通过被调伏者的祈祷，凭借力量显现为胜者的身。第二，果和自性身以功德庄严，应知如珍宝身自然而生，因为从一开始就是自性成就的，不是由因缘新造的，而且是力量等珍宝般功德的所依。圆满受用大乘之法的受用圆满身，是因为具有受用大乘之法的大法王位的缘故，就像转轮王受用四大部洲的财富一样。化身是由于受用圆满身的力量，在被调伏者的心中显现出它的影像的方式。
English
Therefore, in order to obtain the Dharmakaya, which is the state of complete purity transformed by purifying the previously existing Tathagatagarbha with defilements. Some great wisdom holders say that by becoming accustomed to focusing on emptiness in a truthful manner, non-conceptual wisdom arises, and therefore it is considered the cause of wisdom. This statement is unreasonable because the commentary says: The Tathagata has completely distinguished the three bodies of the Buddha, therefore, the Tathagatagarbha is the cause of obtaining it, therefore, the meaning of "garbha" here is the cause or meaning. This contradicts saying "cause", and if there was a naturally existing lineage before, then a completely pure Dharmakaya can appear later, but if there was no lineage before, then that Buddha body cannot appear later, so the latter seems to follow the appearance and disappearance of the former. The Lord of Reasoning said: If something exists, what will become, other than that, it is its cause, if it is discrimination, then everything, the causes will become endless. Therefore, it is the cause of transformation. Secondly, the growing lineage refers to the two bodies of form obtained later, that is, by accumulating virtuous deeds that become the cause of liberation and praying, at the time of enlightenment, two bodies of form will appear to those who are close and far away. The Bodhisattvacharyavatara says: Just like the wish-fulfilling jewel and the wish-fulfilling tree, how they fulfill all wishes, similarly, through the prayers of those to be tamed, by the power, the body of the Victorious One appears. Secondly, the body of fruit and essence is adorned with qualities, it should be known to be like a precious body that arises naturally, because it is naturally accomplished from the beginning, not newly created by conditions, and it is the basis of precious qualities such as strength. The Sambhogakaya, which fully enjoys the Dharma of the Great Vehicle, is because it possesses the enjoyment of the great Dharma kingship of the Great Vehicle, just like the Chakravartin enjoys the wealth of the four continents. The Nirmanakaya is the way in which its image appears in the minds of those to be tamed due to the power of the Sambhogakaya.