English
Thus it is. Therefore, the profound subjects spoken of in the final turning of the wheel are specifically taught to those sharp-witted Bodhisattvas who have trained their minds with all vehicles. As it is said in the Sutra Unraveling of Intent, which the Buddha himself explained with his own intention, "Previously, it was with something higher, with contention; here, it is without anything higher, without contention." Therefore, the sutras that explain the essence are clearly definitive and without contention. Similarly, in the Sutra of the Finger Garland and others, and in the Sutra of the Great Drum, it is said thus: The Venerable One asked: "Oh Blessed One, in the Great Vehicle, there are also many sutras that teach the meaning of emptiness." The Blessed One replied: "Whatever teaches emptiness, whatever it may be, all of that should be understood as provisional. Sutras such as this unsurpassed one should be understood as not provisional." This sutra is similar in subject matter to the Nirvana Sutra and others. Furthermore, in the Bodhisattva Pitaka, in the explanation of the eight distinctions between provisional and definitive, it is said: "What establishes conventional truth is provisional; what establishes ultimate truth is definitive; diverse words and phrases are provisional; profound and difficult to understand is definitive." Therefore, only the meaning taught by the final turning of the wheel is definitive. Here, the immutable Dharmakaya, the true realm of reality, the eternal and unchanging, the ultimate qualities, etc., are fully expressed and explained, which are unique tenets that have been naturally present from the beginning. Therefore, it is necessary to regard the final turning of the wheel as the ultimate definitive meaning, as held by Master Asanga and his followers, because this master is prophesied by Vajra speech as the one who distinguishes between provisional and definitive meanings. In the Root Tantra of Manjushri, it is said: "The monk named Asanga is skilled in the meaning of that treatise; he will thoroughly distinguish the meaning of the definitive and provisional meanings of the sutras in many ways." In the Samadhiraja Sutra, it is said: "As emptiness was taught by the Sugata, know the distinctions of the definitive sutras; whatever teaches sentient beings, persons, individuals, know that all those teachings are provisional." The meaning of this is that the essence of the heart is also not beyond emptiness, and sentient beings, persons, individuals, etc., such as the teachings of self in the first turning of the wheel, should be known as provisional.
Chinese
为了证明具有一切功德的精华常存于众生心中，如《圆满佛身》等，以及无著的注释中说：为了佛陀智慧进入有情众生之中，自性无垢，那是无二的。因为佛性与果位相关联，所以显示一切众生皆具佛性。这两首偈颂的第一和第二句，总共四句，都显示了自性本住的种性。圆满佛陀的智慧法身，是无为、具足一切功德的，当后来远离垢染时，就像打破瓶子后显现的灯火，或像远离云雾普照的日光一样显现。因此，现在以具足一切束缚的有情众生具有佛性来证明。因此，自性本住的种性是无为的，佛与有情在真如中无二无别，这是轮回与涅槃平等的理由。第三句和第四句的意思是：如果何时有显现智慧法身的人，就像石头里有金子，芝麻里有油一样，必定一开始就具有成佛的种性。因为去除垢染和功德无果的法身对一切众生无有差别地存在，所以一切有情恒常具有佛性。以此理，可以推断法界无为的因性，在清净垢染后成佛是不虚耗的因果。如此，佛陀的现观智慧无为，最终成就一乘，虽然有多种道和宗派，但最终是证悟心的本性，因为其中没有多种，所以是唯一的，就像众多的河流汇入大海，味道融为一体一样。增长或正确接受的种性，是指众生心中本来就有的心所善法等种子，通过听闻等暂时产生的善法来滋养，使之茁壮成长，这是有为法，就像因缘一样。有些人说，增长的种性也本来就存在，因为据说本体、自性、大悲三者能生出三身。这里是关于那个种性。
English
To prove that the essence of possessing all qualities constantly resides in sentient beings' minds, such as in 'The Perfect Buddha Body,' and in Asanga's commentary, it says: 'Because the Buddha's wisdom enters the assembly of sentient beings, its nature is immaculate, and it is non-dual. Because the Buddha-nature is associated with the fruit, it shows that all beings possess the Buddha-nature.' The first two lines and the second two lines of these two shlokas, all four lines, show the nature of the inherent lineage. The wisdom Dharmakaya of the perfect Buddha, which is unconditioned and possesses all qualities, later, when it is free from defilements, manifests from the individual's mindstream like a lamp revealed when a vase is broken, or like the sunlight shining when clouds are cleared away. Therefore, now it is proven that sentient beings, who possess all bonds, have the Buddha-nature. Therefore, the nature of the inherent lineage is unconditioned, and the Buddha and sentient beings are inseparable in Suchness, which is the reason for the equality of samsara and nirvana. The meaning of the third and fourth lines is: If there is ever a person who manifests the wisdom Dharmakaya, just as there is gold in stone and oil in sesame, it is certain that from the beginning they have the lineage capable of becoming a Buddha. Because the Dharmakaya, which can remove defilements and whose qualities are not fruitless, exists without difference in all beings, therefore all sentient beings are constantly proven to possess the Buddha-nature. By this reasoning, it can be inferred that the causal nature of the unconditioned Dharmadhatu is a cause and effect that is not deceptive or wasteful in attaining Buddhahood after purifying defilements. Thus, the omniscient wisdom of the Buddha is unconditioned and ultimately established as one vehicle. Although there are many paths and philosophical tenets, ultimately it is the realization of the nature of the mind alone. Because there are not many in it, it is unique, just as many rivers merge into the ocean and their tastes become one. The lineage that increases or is properly accepted refers to the seeds of mental virtues, etc., that are present in the minds of sentient beings from beginningless time, which are nourished by the temporary virtues of hearing, etc., causing them to grow strong. This is conditioned, like cause and condition. Some say that the lineage of increase also exists inherently, because it is said that the three kayas can arise from the three: essence, nature, and compassion. Here, it is about that lineage.
Chinese
像那样获得，以及。像这样带有疑问的种类，即使像从其自身本质的对立面没有改变的重复的本质一样，也因清净污垢的次第，光明景象越来越增多，并且处所完全转变，获得不可思议的无为智慧的意义。那也像初十的月亮和十五的月亮一样，必须从其他方面的对立面来安立。在《桑布扎续》中说：为了有情增长智慧，诸佛已经开示了方法。如所说，依靠道的方法，基础智慧逐渐增长。因此，对于法界自性无为的种类，即使说因和果是法身，也只是假立，不是生起者和生起果的真实，因为会变成有为法。如果缘于法性，则从功德生起的部分来安立，就像所缘缘一样。这里说：清净的三因是缘。因为界是一切无漏法生起的种子，所以是三宝的因，因为从那清净污垢中生起三宝。将光明清净的界作为道，修习，远离因和果法身的功德，就像太阳远离云彩一样，是远离果。完全证悟那具有二种清净本质的界，以及功德和事业的三种，是有情生起果法身的缘，因为如果没有因种子，则加入缘是无意义的。就像在没有种子的基础上，水和肥料聚集一样。因此，如果具有使有情界的功德完全清净的功德，那么做完全净化的事业是合理的。考虑到那一点，在菩萨的十地中，以净化萨拉树的例子，以及净化不净的琉璃宝珠的例子来讲述。否则，就像净化没有金界的一般石头一样，是没有意义的。在《法界赞》中说：如果存在界，那么做了事业，就能见到萨拉树。如果没有界，那么做了事业，就只是徒劳的烦恼。因此，这样一来，二谛双运的伟大，远离一切戏论，各自是自证的行境，不是名相的空性，那就是佛陀的
English
Having obtained that place, and so on. Such kinds of questions, even though they are like the essence of repetition that does not change from the opposite of its own nature, the clear appearance increases more and more due to the stages of purifying defilements, and the place is completely transformed, thus obtaining the meaning of inconceivable unconditioned wisdom. That also, like the crescent moon and the full moon, must be established from the opposite of other aspects. In the Samputa Tantra, it says: For the sake of increasing the wisdom of sentient beings, the Buddhas have taught the methods. As it is said, relying on the methods of the path, the wisdom of the basis gradually increases. Therefore, for the unconditioned nature of the dharmadhatu, even if it is said that the cause and effect are the dharmakaya, it is only a designation, not the actual generator and the generated result, because it will become conditioned. If one focuses on the nature of reality, it is established from the aspect of the arising of qualities, like the objective condition. Here it says: The three causes of purification are conditions. Because the element is the seed from which all uncontaminated dharmas arise, it is the cause of the Three Jewels, because the Three Jewels arise from the purification of that defilement. Taking that luminous element as the path, meditating, the qualities of the cause of separation and the result of the dharmakaya, like the sun separating from the clouds, are the result of separation. Fully realizing the nature of that element, which possesses two purities, and the three qualities and activities, is the condition for sentient beings to generate the result of the dharmakaya, because if there is no causal seed, then adding the condition is meaningless. It is like gathering water and fertilizer on a basis without a seed. Therefore, if the element of sentient beings possesses the qualities to be completely purified, then it is reasonable to do the work of completely purifying it. Considering that point, in the ten bhumis of the Bodhisattva, it is taught with the example of purifying the Sala tree, and the example of purifying the impure beryl jewel. Otherwise, like purifying ordinary stones without the element of gold, it is meaningless. In the Dharmadhatu Stotra, it says: If there is an element, then by doing the work, the Sala tree will be seen. If there is no element, then by doing the work, it is only exhausting afflictions. Therefore, in this way, the great union of the two truths, free from all elaborations, each is the object of self-awareness, not the emptiness of names, that is the Buddha's
Chinese
据说，这种种姓的特征，已由大乘经续及其注释阐述。莲花顶经中说：‘无垢法界的自性，具足三身智慧之基。何时清净之时，自明即会显现。’成就者们的意旨也是正确的。圣者龙树说：‘佛陀从有情心中生，我向自心敬礼。烦恼之中亦有智慧，如是无垢而住。’吉祥萨ra哈说：‘心性唯一是万物之种子，从中生出轮回与涅槃。如意宝般能圆满施予一切所欲之果，我向此心敬礼。’因此，如果认为界的自性是不空的实有，那就是常见，是有过失的。经中说，有情识之物没有解脱。中观根本慧论中说：‘以有空性之故，一切皆可得成。以无空性之故，一切皆不得成。’因此，如果自性不空，则不能以他性空来成立空性。因为执着自性为实有是暂时的垢染，如果不舍弃它，那么说暂时空就只是说说而已。如果考察界的自性，如中观根本慧论所说：‘非从他知，寂灭，不以戏论所戏论，无分别，无异义，此乃真如之体性。’那么，吉祥鬘经中说：‘世尊，如来藏不是生、老、死、迁。如来藏超越了有为法的体性之境，是常、恒、不变。’如果这样说，界的自性并非完全执着于实有常法。经中说：‘我所说的如来藏与外道所说的我不同。’外道所说的我是以常与无常来区分的常实有自性，而这（如来藏）是远离常与无常之边的常法之彼岸，是不颠倒的体性，如大乘所说，是远离增益和损减二者的真谛。此外，界的自性考察到最后是空性的无