Chinese
远离垢染的，被称为伟大的琉璃之族。同样，如来也首先以不信任、痛苦等令人厌恶的言语来调伏未完全清净的众生，然后以三种解脱使他们领悟如来的方式，再然后以不退转法轮的言语使他们进入如来的境界。一旦进入并证悟法性，就是无上的功德之源。如是说。此外，《涅槃经》中，先举了一个例子，即妇女给患有口疮的小孩喂药：善男子，如来也为了度化一切众生，对一切众生强调无我的重要性，因为对无我进行强调，就没有所谓的“我”的执念，从而完全从痛苦中解脱。为了消除对世间的厌恶看法，通过修习无我之法，会显现完全清净的身体，就像那位妇女为了孩子而用胆汁涂抹乳房一样。如来也是如此，为了修习空性，宣说一切法无我。就像那位妇女擦拭干净乳房后，呼唤孩子，喂他乳汁一样。我所开示的如来藏也是如此，比丘，你不要害怕。就像母亲呼唤孩子，喂他乳汁一样。我所开示的如来藏也是如此，比丘，你不要害怕。就像孩子慢慢地吮吸乳汁一样，比丘你也应该仔细分辨。否则，仅仅修习一无所有的空性，就不会产生佛的身和智慧，因为果实是跟随因的。如是说。我在般若波罗蜜多中宣说一切法为空性，是为了利益声闻、缘觉和新入大乘的菩萨们，以及其他外道们，他们对事物有强烈的执着，持有我见，被概念的执取所束缚。
English
That which is free from defilement is called the great lineage of Vaidūrya. Similarly, the Tathāgata also first introduces the impure beings to the path of taming with words of aversion such as distrust and suffering. Then, through the three liberations, he makes them realize the way of the Tathāgata. After that, he leads them into the realm of the Tathāgata with the words of the irreversible wheel. Once entered and realized the nature of reality, it is the source of unsurpassed merit. Thus it is said. Furthermore, in the Nirvana Sutra, an example is given first, that of a woman giving medicine to heal a small child with mouth sores: "Son of good family, the Tathāgata also, in order to liberate all sentient beings, emphasizes the importance of non-self to all sentient beings. Because of emphasizing non-self, there is no mind of 'self', and thus one is completely liberated from suffering. In order to eliminate the negative view of the world, by practicing the Dharma of non-self, a completely pure body will appear, just as that woman smeared her breast with bile for the sake of her child. The Tathāgata is also like that, saying that all dharmas are without self in order to practice emptiness. Just as that woman wiped and cleaned her breast, called her child, and fed him milk, so too is the essence of the Tathāgata that I have shown. Bhikshu, do not be afraid. Just as a mother calls her child and feeds him milk, so too is the essence of the Tathāgata that I have shown. Bhikshu, do not be afraid. Just as a child slowly sucks milk, so too should you, Bhikshu, carefully discern. Otherwise, merely practicing emptiness where nothing exists will not cause the body and wisdom of the Buddha to arise, because the fruit follows the cause." Thus it is said. "I have shown in the Prajñāpāramitā that all dharmas are empty in order to benefit the Shravakas, Pratyekabuddhas, and Bodhisattvas who have newly entered the Mahayana, as well as other non-Buddhists who are strongly attached to things, hold views of self, and are bound by conceptual grasping."
Chinese
因此而说。在胜义谛中，一切法自性光明。应将如是之义理解为任运成就之自性。 又说：比丘们，譬如夏天到来时，人们用浴巾束身，用自己的装饰品和亲近之物来打扮自己。然后，其中一人将具有种姓的琉璃宝珠放入水中。然后，为了琉璃的缘故，他们都放下装饰品，进入水中。然后，他们从那里取出那些瓦砾或碎石，认为那是宝珠。取出后，在池塘边观看，认为这是宝珠的念头强烈生起。池塘的水也像宝珠的光芒一样显现。他们看到事物如此显现的方式后，生起“哎玛霍，这是宝珠”的念头。然后，他们中一个善巧方便且心怀正念的人真正找到了那颗宝珠。 比丘们，同样，就像宝珠一样，你们这些不了解法之胜义谛的人，认为一切都是无常的，一切都是痛苦的，一切都是无我的，一切都是不净的。通过执着一切事物而进行的大量禅修，以及对大量禅修的专注，都是没有意义的。 比丘们，因此，你们不要像捡取池塘里的瓦砾和碎石一样，要善巧方便。 又说：如来藏的秘密心髓，宣说佛性完全清净，不变不迁。如果说存在，那么有智慧的智者不应贪执。如果说不存在，那就成了说谎。劣等人说断灭，不了解如来藏的秘密心髓。如果说痛苦，那就不了解身体具有快乐的自性。愚蠢的人认为一切身体都是无常的，就像不扔掉陶器碎片一样执着。对此，有智慧的智者会进行区分，不会在一切情况下都说一切都是无常的。为什么呢？因为我的这个身体中只有佛性。愚蠢的人
English
Therefore it is said. In the ultimate truth, all dharmas are naturally luminous. The meaning of suchness should be understood as the nature of spontaneous accomplishment. It is also said: Monks, for example, when summer arrives, people bind themselves with bathing cloths and adorn themselves with their own ornaments and intimate objects. Then, one of them puts a beryl jewel of good lineage into the water. Then, for the sake of the beryl, they all put down their ornaments and enter the water. Then, they take out those pebbles or gravel that are there, thinking they are jewels. After taking them out, they look at the edge of the pond, and the thought that this is a jewel arises strongly. The water of the pond also appears like the light of a jewel. After seeing the way things appear in this way, the thought arises, "Emaho, this is a jewel." Then, one who is skillful in means and mindful truly finds that jewel. Monks, similarly, like a jewel, you who do not understand the ultimate truth of the Dharma, think that everything is impermanent, everything is suffering, everything is without self, and everything is impure. The many meditations done through clinging to all things, and the focus on many meditations, are all meaningless. Monks, therefore, do not be like picking up pebbles and gravel in a pond, be skillful in means. It is also said: The secret essence of the Tathagatagarbha reveals the Buddha-nature as completely pure, unchanging, and unmoving. If one says it exists, then wise and intelligent people should not be attached. If one says it does not exist, then one becomes a liar. Inferior people speak of annihilation and do not understand the secret essence of the Tathagatagarbha. If one says it is suffering, then one does not understand that the body has the nature of happiness. Foolish people think that all bodies are impermanent and cling to them like not throwing away broken pieces of pottery. To this, wise and intelligent people will distinguish and will not say that everything is impermanent in all cases. Why? Because in this body of mine there is only Buddha-nature. Foolish people
Chinese
认为一切法皆无我。然而，有智慧的智者认为无我只是假名安立，因为没有真实性，所以进行区分。这样了解之后，就不会产生怀疑。如果又说如来藏是空性，愚笨的人听了之后，会产生断灭或不存在的见解。有智慧的智者则区分如来种姓是不变不迁的。如果说解脱如幻，愚笨的人会认为这是解脱者的法。有智慧的智者进行区分，如同人中的狮子，唯一的如来如是证悟，安住不变不迁的状态。从“一切法无我，如来藏也无我”开始说，愚笨的人会执着于二元对立。有智慧的智者则证悟到自性无二。我和无我，自性上是无二的。这部如来经，如是不可思议、无量无边，受到诸佛世尊的赞叹。我也从一切具有功德的经藏中广说。此外，《如来藏经》中，以三千大千世界如绸缎的比喻等来阐述，广说了义的经典。在《不退转法轮经》中，菩萨以美妙的声音请问：世尊佛陀所开示的法是否一致？佛子，世尊佛陀所开示的法是一致的。世尊佛陀所开示的法在何种程度上一致？世尊开示说：诸佛世尊所开示的法与不退转法轮一致。如是说。其实际意义在于《宝性论》中：犹如颜色不好的莲花中，有具足三十二相的如来，无垢天眼者见到后，从莲花的花瓣中取出。同样，善逝于无间地狱中，以佛眼观照自性，具有无碍慈悲的，处于后有之中的有情，使其从烦恼中解脱。
English
They hold that all dharmas are without self. However, wise and intelligent ones consider selflessness to be merely a superimposed name, and because there is no truth to it, they differentiate it. Having understood this, they do not generate doubt. If one says that the Tathagatagarbha is empty, foolish people, upon hearing this, will develop views of annihilation or non-existence. Wise and intelligent ones differentiate that the Tathagata lineage is unchanging and unmoving. If one says that liberation is like an illusion, foolish people will assume that it is the dharma of those who are liberated. Wise and intelligent ones differentiate, and like a lion among men, the sole Tathagata realizes and abides in such a state, unchanging and unmoving. From the statement, "All dharmas are without self, and the Tathagatagarbha is also without self," foolish people will cling to duality. Wise and intelligent ones realize that there is no duality in nature. Self and selflessness are naturally non-dual. This Tathagata Sutra, being so inconceivable, immeasurable, and limitless, is praised by all the Buddhas, the Bhagavat. I also extensively explain it from all the Sutras possessing qualities. Furthermore, in the Tathagatagarbha Sutra, the definitive meaning Sutras are extensively taught, exemplified by the analogy of the three thousand great thousand worlds being like silk. In the Sutra of the Wheel of Non-Regression, a Bodhisattva asks with a melodious voice: Are the teachings of the Buddha, the Bhagavat, consistent? Son of good family, the teachings of the Buddha, the Bhagavat, are consistent. To what extent are the teachings of the Buddha, the Bhagavat, consistent? The Bhagavat replied: The teachings of the Buddhas, the Bhagavat, are consistent with the Wheel of Non-Regression. Thus it is said. The actual meaning of this is in the Uttaratantra: Just as the Tathagata, blazing with thirty-two marks, is present within a lotus of unpleasant color, and one with immaculate divine eyes sees this and extracts him from the lotus petals, similarly, the Sugata, even in the Avici hell, beholds the self-nature with the eye of a Buddha, and with unobstructed compassion, liberates sentient beings dwelling in the realm of future existence from their obscurations.
Chinese
如是等等以九喻广说之义，大车论师圣无著广为阐释，圣怙主龙树菩萨云： 犹如糠秕所覆盖，不欲稻谷成实果，如是烦恼所覆盖，彼不名为佛陀。 犹如脱离于糠秕，果实显现而生起，如是脱离于烦恼，法身自性极明了。 水树无有坚实心，彼之果实即是佛，于诸有情皆成甘露。 如是等等赞颂集中明白显示一般。 因此，自宗全知大士之见解是，前后二法轮之究竟密意，于一，是超越二取分别之行境，无垢圣者之智慧道谛无漏，如是照单全收。于大车论中，安立不了义与了义之方式是：一切法之法性，如是性，界自性清净，心性光明之意趣，是自性清净且无有迁变，超越生灭住三者，虚空之体性为了义。 宣说彼之教言与论典无余皆摄于了义之中。 于法眼所见之量，生与灭，来与去，净与不净，蕴与界，处等等次第，显现种种相状如梦幻，以言说思念分别之次第衡量，增益而显示一切皆名为不了义。 宣说彼之教言与论典一切皆摄于世俗之中。 譬如，心性如虚空一般，如是言说与思念而自诩是世俗谛，真实胜义之体性为何，彼即是为了义，即是真实之义。 如是赞颂集与定王经等之教证所成立一般，应如是知晓。 那么，狗猪等等有情之心续中，是否具有十力之智慧呢？ 十力之功德，于彼等心续之如来藏中本就具有，因为是界自性之功德，因此若有界则有功德，然而不显现而已。
English
Thus, the meaning extensively explained with nine similes, the great chariot master, the noble Asanga, extensively elucidated, and the glorious protector, the noble Nagarjuna, said: Just as being covered by chaff, one does not desire paddy to become a real fruit, similarly, being covered by afflictions, that one is not called a Buddha. Just as having been freed from chaff, the fruit appears and arises, similarly, having been freed from afflictions, the nature of the Dharmakaya becomes extremely clear. The water tree has no solid heart, its fruit is the Buddha himself, becoming nectar for all sentient beings. Thus, as clearly shown in the collections of praises and so on. Therefore, the view of the omniscient great being of our own tradition is that the ultimate profound meaning of both the former and latter turnings of the wheel of Dharma is one, transcending the realm of dualistic perception, the undefiled noble wisdom, the path of truth, and the uncontaminated, is accepted as it is, just as it sounds. In the great chariot, the way of establishing the provisional and the definitive is as follows: The nature of all phenomena, suchness, the realm of self-nature purity, the intention of the mind's nature being clear light, which is self-nature pure and immutable, transcending the three of arising, ceasing, and abiding, the essence of space is the definitive meaning. All the teachings and treatises that explain it are included in the category of the definitive meaning. To the extent that phenomena appear to the eye of Dharma, arising and ceasing, coming and going, pure and impure, aggregates, elements, sources, and so on, appearing in various forms like a dream, measured by the sequence of speech, thought, and expression, and all that is shown by imputation is called the provisional meaning. All the teachings and treatises that explain it are included in the relative truth. For example, saying that the nature of the mind is like space is a boast of speech and thought, which is the relative truth, and what is the nature of the ultimate reality, that is the definitive meaning, that is, the true meaning. As it is established by the scriptures of the collections of praises and the Samadhiraja Sutra, it should be understood accordingly. So, do dogs, pigs, and other sentient beings have the wisdom of the ten powers in their mind streams? The qualities of the ten powers are inherently present in the Sugatagarbha of their mind streams, because it is the quality of the nature of the element itself, so if there is the element, there is the quality, but it does not manifest.