English
In meditative equipoise, the consistent view is established, and it is said to abide in its meaning with a mind free from grasping. The sutra says: Whatever is the nature of form, that is just like emptiness. Emptiness is also expressed as form. Its nature is unborn from the very beginning. It also says: Thatness, the nature of reality, which cannot be expressed by the path of words, is like the sky. Abandoning the movements of mind and intellect, know the supreme, most wonderful, and sacred. Furthermore, in the Praise to the Mother, it says: Prajñāpāramitā, beyond speech, thought, and expression, is unborn, unceasing, and the very essence of space. It is the realm of individual self-awareness and wisdom. I prostrate to the Mother of the Buddhas of the three times. Also, in the Ornament for Clear Realization, it says: It is not on this shore, nor on the far shore, nor on the edge. It does not abide in those pure places. Because of knowing the equality of all times, it is considered Prajñāpāramitā. It also says: In this, there is nothing to be removed, and there is nothing to be placed. Look directly at reality. Seeing directly, one is liberated. The noble Nāgārjuna says: Conventional truth and ultimate truth should be known separately. Wherever they are truly mixed, that is said to be union. It also says: What is to be said ceases, and the activity of the mind also ceases. Unborn and unceasing, the nature of reality is the same as nirvāṇa. Śāntideva says: Ultimate truth is not the object of the mind. The mind is considered conventional truth. It also says: When things and non-things do not abide before the mind, at that time, there is no other aspect, and it is completely pacified without an object. Thus it is said. Although directly seeing the self-characteristic of the nature of reality is only on the level of the noble ones, it is not that there is no cultivation of the general meaning of it during the stages of accumulation and application. Because the nature of reality itself is characterized by being free from elaboration and without dualistic appearance, and because the key point is that it is not newly arisen but has always abided as the nature of the mind, the general meaning of it appears in the mind, like the reflection of the sky appearing in water. Therefore, the mind also appears in an aspect that is free from elaboration and without dualistic appearance. As the examples of a painted picture, a moon in water, and a moon in the sky illustrate the differences between understanding, experience, and realization, the first two can exist on the level of ordinary beings. Here, in the sutra, in the manner of the general meaning of emptiness
Chinese
证悟和密法中说“譬喻之智慧”，意义相同。仅仅如此，凡夫俗子也不会有过失成为圣者，因为尚未从见道所断之障碍中解脱。例如，初地菩萨不会成佛。因此，智慧广大的菩萨们善加理解并习惯之后，凭借对治之智慧，以断除或脱离能断除的暂时性垢染之力，证悟周遍法界之义。法界并非空无一物，而是原本就具有显空双运之要诀，以及百千十二等种姓功德，以增长的方式，在清净刹土、清净结合、轮回涅槃平等之究竟成佛之地，显现于身和刹土之间。然而，智慧狭小者未能如此证悟，也未曾听闻心髓之自性存在于自身之中，仅仅执着于空性之名相，将其视为究竟之实义，因此，产生怯懦、轻蔑劣等有情等五种过失，无法确定大平等之义。为了断除这些过失，在最后之法轮中，自性身和智慧等如恒河沙数般超越数量的无量不可思议之佛法，以不可分离之法性方式，在种姓中，从现在有情之时起，无有增减，如地下之宝藏和瓶中之明灯等譬喻，如实地显示了究竟之状态。如《宝性论》中说：“如云如梦如幻，于彼彼一切所知皆空。”又问：“此中诸佛对有情，为何说有如来藏？”答曰：“怯懦轻蔑劣有情，以及非理作意谤正法，我执增上此五过，为断彼故如是说。”如是断除后，获得何种功德呢？因为知晓自他相续中具有如来藏，从而遣除自身之怯懦，知晓成就解脱无有困难，生起欢喜，并且遣除对其他有情之轻蔑，如同导师一般。
English
It is said that "example wisdom" in realization and mantra has the same meaning. Just by that, there is no fault of an ordinary person becoming a noble one, because he has not yet been liberated from the obscurations to be abandoned by seeing. For example, a noble one of the first ground will not become a Buddha. Thus, bodhisattvas with great wisdom, having understood and become accustomed to it, by the very wisdom of the antidote, realize the meaning of going everywhere in the Dharma realm by the power of abandoning or separating from the adventitious stains to be abandoned. The Dharma realm is not merely empty, but from the beginning, it has the key qualities of the union of appearance and emptiness, and the qualities of hundreds and thousands of twelve kinds of lineage, etc., in the manner of increasing, in the pure land, pure union, and the ultimate state of equality of samsara and nirvana, between the body and the field of the Buddha's ground. However, those with little wisdom do not understand this way, and having not heard that the essence of the heart exists in themselves, they only cling to the mere enumeration of emptiness as the ultimate meaning, and therefore, the five faults of being timid, despising inferior sentient beings, etc., enter, and the meaning of great equality is not determined. In order to abandon these faults, in the last wheel, the self-nature body and wisdom, etc., the immeasurable and inconceivable collections of Buddha's dharmas exceeding the number of sands of the Ganges, in the manner of the inseparable nature of dharma, in the lineage, from the time of sentient beings, without increase or decrease, like the treasure under the ground and the lamp inside the vase, etc., show the ultimate state as it is. As it says in the Uttaratantra: "Like clouds, dreams, and illusions, all knowable things are empty in every way." And again, here, the Victorious Ones say to sentient beings, "Why do they say that there is a Buddha-nature?" In answer to the question, "Timidity, contempt for inferior sentient beings, and wrong grasping, denigrating the true Dharma, and the five faults of excessive attachment to self, for those who have them, it is said for the purpose of abandoning them." Having abandoned them in this way, what qualities are obtained? Because knowing that there is a Buddha-nature in one's own and others' continuums, one reverses one's own timidity, and knowing that there is no difficulty in accomplishing liberation, one generates joy, and reverses contempt for other sentient beings, like the teacher.
Chinese
生起对一切众生皆平等成佛的恭敬，以及遣除不了知真实义，即法身和智慧的意趣本自安住于自身，从而证悟胜义谛的智慧；像这样了知实相，遣除有无常断的增益，从而证悟胜义谛之义的智慧；遣除自以为是的傲慢，从而了知自他平等，生起对他人的大慈悲。如前所说：如喜悦和导师般恭敬，智慧、般若和大慈悲，为了生起五法，从中，无有罪过如平等观，无过失且具功德，自与有情平等慈爱，迅速获得佛陀之果。如是，在相续中生起功德之法，通过证悟大平等的意义，能够进入如海般的圆满、成熟和清净。因此，经中说，仅仅听到如来藏这个词，也不会从菩提中退转。有些人认为这是不了义，这是错误的。如果是这样，那么沮丧等五种心态就不会成为过失，也无法断除，执持五种对治也毫无意义，因为它们并不符合实义，而且与《宝性论》的自语直接相违。因此，从没有显示心性的自性，没有清晰地显示，以及圆满显示的角度来看，前两个法轮是无上的、有必要的、是可引导之义的争论之处等等；而后者则相反，是无上的、没有必要的、不是可引导之义的争论之处等等，对此有广大的赞叹。如果不了解这种方式，就会颠倒三法轮的理解，出现各种不了义和了义的解释。但我们不能超越佛陀自己所设定的界限来说话。那么，这是什么意思呢？《解深密经》中说：世尊最初在瓦拉纳西仙人堕处鹿野苑，为进入声闻乘的人们，以四圣谛的方式开示，转了不可思议的法轮，以前无论是天还是人，都没有人能如法地在世间
English
Generating reverence for all beings as equally becoming Buddhas, and dispelling the ignorance of the true meaning, that the intention of Dharmakaya and wisdom naturally abides within oneself, thereby realizing the wisdom of ultimate reality; knowing the nature of reality in this way, dispelling the imputations of existence, non-existence, permanence, and annihilation, thereby realizing the wisdom of the meaning of ultimate reality; dispelling the arrogance of self-importance, thereby realizing the equality of self and others, and generating great compassion for others. As previously stated: Like joy and a teacher, reverence, wisdom, prajna, and great compassion, for the sake of generating the five dharmas, from which, without fault, like equanimity, without flaws and possessing qualities, self and sentient beings equally loving, quickly attain the state of Buddhahood. Thus, having generated the dharma of qualities in the continuum, through realizing the meaning of great equality, one is able to enter the ocean-like completion, maturation, and purification. Therefore, it is said in the sutras that merely hearing the word Tathagatagarbha, one will not turn back from Bodhi. Some people think this is provisional, which is a mistake. If that were the case, then the five states of depression, etc., would not become faults, and could not be abandoned, and holding the five antidotes would also be meaningless, because they do not accord with the true meaning, and are directly contradictory to the self-utterances of the Uttaratantra. Therefore, from the perspective of not showing the nature of the essence, not clearly showing it, and completely showing it, the first two turnings of the wheel of Dharma are supreme, necessary, and are the subject of debate over interpretable meaning, etc.; while the latter is the opposite, being not supreme, not necessary, and not the subject of debate over definitive meaning, etc., for which there is great praise. If one does not understand this way, the understanding of the three wheels of Dharma will be reversed, and various interpretable and definitive explanations will arise. But we cannot speak beyond the limits set by the Buddha himself. So, what does this mean? The Samdhinirmocana Sutra says: The Blessed One first, in Varanasi, in the Deer Park at Ṛṣipatana, for those who had fully entered the Hearer Vehicle, taught in the manner of the Four Noble Truths, turning the wheel of Dharma that was wondrous and amazing, which previously no one, whether god or human, had ever turned in accordance with Dharma in the world.
Chinese
如是“不转复极转”等语，世尊从诸法无自性而起，从无生、无灭、本来寂静、自性涅槃而起，为入大乘者，以说空性之相，转第二次稀有奇妙之法轮。如是，世尊从诸法无自性而起，从无生、无灭、本来寂静、自性涅槃而起，为入一切乘者，以善妙分别而具足，转第三次甚为稀有奇妙之法轮。前二者以无上等四事，后者以无上等赞叹之。如是赞叹，并非凡是最后法轮之经皆是，而是显明心性之经，全知麦彭仁波切如是认为。如是之三转法轮，于何处，以大小之方便，清净能障之粗大、微细、极微细之客尘垢染之理。实则三者皆同于清净如来藏上之垢染。如是，初者以无常等令厌离轮回，成为趣入涅槃之因。二者，基为空性，道为无相，果为无愿，成为对治世间取相之三解脱门。三者，以不退转之语，令通达广大之善逝之理，是为密意。如《持世自在王请问经》云：“种姓之子，譬如善巧之珠宝匠，善知清净珠宝之理，从珠宝之族类中取出未清净之珠宝，置于浑浊之盐水中，以发丝拂拭而清净之。如是，其后以良药之汁液浸泡，以薄布清净之。清净已。”
English
Thus, phrases like "not turning back, but extremely turning" and so on. The Blessed One, starting from the very absence of inherent nature of phenomena, from the absence of arising, the absence of ceasing, being peaceful from the very beginning, and being naturally in nirvana, for those who have entered the Great Vehicle, by way of speaking of emptiness, turned the second wheel of Dharma, which is rare and wonderful. Thus, the Blessed One, starting from the very absence of inherent nature of all phenomena, from the absence of arising, the absence of ceasing, being peaceful from the very beginning, and being naturally in nirvana, for those who have entered all vehicles, with excellent distinctions, turned the third wheel of Dharma, which is extremely rare and wonderful. The former two are praised with four things, such as unsurpassed, and the latter is praised with things such as unsurpassed. Such praise is not for every sutra of the final turning, but rather for the sutras that clearly show the nature of the essence, according to the omniscient Mipham Rinpoche. These three turnings of the Dharma, in whatever way, through the great and small means of purifying the coarse, subtle, and extremely subtle adventitious stains that obscure, in essence, all three are in agreement on purifying the stains on the single Sugatagarbha. Thus, the first, through impermanence and so on, causes aversion to samsara and becomes the cause for entering the gate of nirvana. The second, the basis is emptiness, the path is signlessness, the result is wishlessness, thus becoming the antidote to worldly clinging to signs of the three doors of liberation. The third, through the words of non-retrogression, causes one to comprehend the vast manner of the Sugata, this is the intention. As it is said in the Sutra Requested by King Dhāraṇīśvararāja: "Son of good family, for example, just as a skilled jeweler, who knows well the manner of purifying jewels, takes an impure jewel from the family of precious jewels, puts it in murky salt water, and purifies it by wiping it with a hair. Likewise, after that, he soaks it in the juice of good medicine and purifies it with a thin cloth. Having purified it."