English
Because it belongs to suffering. In general, those who train their minds with the supreme vehicle, if they cling to the common path, thinking that this is true and others are not, it is inappropriate to debate the essential words of profound meaning among those who speculate, because they have not become vessels, and instead of being meaningless, it will lead to faults. As it is said in the Vajra Heart Ornament Tantra: "In the midst of noise, secret teachings, and beings whose minds are not yet mature, and arguing about the words of the Vajra, the mantra practitioner breaks his vows, so he should strive not to do it constantly." Because it is the same as what is said here. Such a profound and ultimate essence cannot be truly determined by the speech and concepts of ordinary beings. As it is said in the Sutra Meaning Commentary: "Those who have individual self-awareness and unlimited scope of activity, which cannot be expressed and all terms are cut off, and which is free from debate, are the ultimate Dharma, which is beyond the realm of speculation." Because it is said so. The reason for this is that from the first bhumi, the noble ones attain individual self-awareness, that is, self-born wisdom, and therefore they see the meaning of going everywhere in the Dharma realm. If the nature is not truly realized by the intellect of inference, then are the signs that prevent elaboration unreasonable? Although the nature is not truly realized by the inference of speculation, the signs are not meaningless because they can eliminate the gross manifestations of the opposite side, because the minds of speech and concepts are the elimination of others. As it is said in the Essence of Madhyamaka: "Therefore, the object of inference, although it does not prove to be that nature, the knowledge of that nature can eliminate the contradictory qualities." So it is said. If this profound place of Vajra is easy for anyone to realize, the sutras say that even the noble ones of the ten bhumis cannot see it as it is, let alone the other ordinary beings and hearers? In ancient India, teachers such as Dharmakirti extensively taught the Maitreya teachings and other dharmas. This Uttaratantra was secretly transmitted to a few of the best students through oral transmission, and for a while it was thought that the vessel for this teaching was rare, so the scriptures were buried as treasures. Later, it is said that the lord Maitripa saw light coming from a hole in a stupa, and after searching for what was there, he found this treatise and made it flourish. Lhamo
Chinese
在《宝鬘经》中宣说功德时，佛陀的功德，对于各个有情众生来说，从一开始就存在而没有分别的法，后来通过清除污垢而获得，因此是不可思议的。因为对于任何众生来说，没有不具备如来智慧的众生。然而，由于概念的执着，如来的智慧不显现。从概念的执着中解脱出来，则一切智的自生智慧无碍地显现。此外，《华严经》中也以三千大千世界如绸缎般的比喻，说明有情众生具有佛陀智慧的不可思议之处。因此，在《胜母经》中说：诸佛出世也好，诸佛不出世也好，无相之法界依然如是存在。如来无误地证悟了这无相之法界如其所是的存在，因此称为如来。如是所说，一切法的自性，本来就是不生不灭，寂灭的。在《智慧光明庄严经》中说：常恒不生之法即如来，一切诸法皆与如来同。凡愚稚童执着于相者，于世间行持本无之法。如是，由于长久以来颠倒的串习，导致无法见到安乐逝者之藏性，即俱生之二无我的实相，反而将本无的二取显现之错觉，执着为真实，这比黑暗还要黑暗。如《经庄严论》所说：何人不见有而见无，有何黑暗能与此相比？因此，仅仅因为现在没有见到自己本具的智慧，并不能证明智慧不存在。所以，首先要相信经教，生起信心。经中说：若人信我语，得胜者智蕴，言佛自证知，
English
In the context of explaining the qualities in the Garland of Jewels Sutra, the qualities of the Buddha are such that, for each and every sentient being, they are the Dharma that exists without differentiation from the very beginning, and are also attained by removing defilements later, therefore they are inconceivable. Because for any being, there is no being in the realm of sentient beings who does not possess the wisdom of the Tathagata. However, due to the clinging to concepts, the wisdom of the Tathagata is not manifest. From being free from the clinging to concepts, the self-arisen wisdom of omniscience arises without obstruction. Furthermore, in the Avatamsaka Sutra, it is also stated in an inconceivable manner that sentient beings possess the wisdom of the Buddha, using the analogy of three thousand great thousand worlds like silk. Therefore, in the Mother of the Conquerors Sutra, it is said: Whether the Buddhas appear or whether the Buddhas do not appear, the realm of signlessness remains as it is. The Tathagata flawlessly awakens to this existence of the realm of signlessness as it is, therefore he is called the Tathagata. As it is said, the nature of all dharmas is unborn, unceasing, and in peace from the very beginning. In the Sutra of the Ornament of Wisdom Light, it is said: The ever-lasting unborn Dharma is the Tathagata, all dharmas are the same as the Tathagata. Those of childish mind who cling to signs, practice dharmas that do not exist in the world. Thus, due to long-standing habituation to inversion, one does not see the essence of the Sugata, the co-emergent nature of the two selflessnesses, and instead clings to the illusion of the appearance of the non-existent duality as true, which is called greater darkness than darkness. As stated in the Ornament of the Sutras: Who does not see what exists and sees what does not exist, what darkness can be compared to this? Therefore, just because one does not see the wisdom that is manifestly present within oneself now, it does not prove that it does not exist. Therefore, one must first trust the scriptures and generate faith. In the Sutra it says: Whoever believes in my words, gains mastery over the wisdom aggregate of the Victorious Ones, and speaks the words that the Buddha himself knows,
Chinese
如所说：“请信任真实之语。” 像这样，对于甚深之法和佛陀，具有毫无怀疑的信心才能证悟。虽然解脱之因无边无际，但信心被视为根本，这是显现殊胜之法的门径，应视为最重要。如果没有信心，就会诽谤佛陀和佛法。即使有信心，如果没有正确的智慧，就无法如实了解法的自性，会导致增益等邪慧的过失。《增上意乐经》中说：“舍利子，胜义谛是依靠信心才能证悟的。” 这里也说：“自生者的胜义谛，唯有依靠信心才能证悟。” 考虑到这一点，圣者龙树说：“唯有具信者才能依止佛法，唯有具慧者才能如实知。此二者之中，智慧是主要的，信心是它的前行。” 那些精通修心之智者能够如实证悟，而其他人则会以有无等各种基础进行臆测，从而产生错谬。《宝积经》中说：“法界在一切形态中，不变的智者能够证悟，孩童们则对此迷惑，精通修心者才能如实证悟。” 此外，《楞伽经》中说：“无事物，无所缘，一切皆空无处所，完全超越戏论，是菩提心的特征。” 又说：“随顺一切法的那个心，就叫做菩提心。” 如大乘经部中所说，这个心髓也被称为菩提、菩提心和菩提心髓。从它是否显现的角度来说，才会有佛陀和众生的称谓。要知道，并非是把一个人的智慧转移到另一个人的相续中而获得菩提。圣者龙树说：“菩提非远亦非近，非去亦非来，非烦恼所变，由此可见与非可见。” 《经庄严论》中说：“因此，解脱只是烦恼的止息。” 如此，虽然以教证、理证和窍诀来论证胜义谛如来藏，但都安住于实义，积累资粮
English
As it is said, "Trust in the words of truth." It is said that one realizes such profound Dharma and the Buddha by having unwavering faith. Although the causes of liberation are limitless, faith is shown as the root, which is the gateway to the appearance of the noble Dharma and should be considered most important. Without faith, one would slander the Buddha and the Dharma. Even with faith, if there is no correct wisdom, one cannot know the nature of Dharma as it is, leading to the fault of distorted wisdom such as superimposition. In the Sutra of Relying on Higher Intention, it is said, "Shariputra, the ultimate truth is to be realized through faith." And here also, it is said, "The ultimate truth of the self-born ones is to be realized only through faith." Considering this, the noble Nagarjuna said, "Only the faithful rely on the Dharma, only the wise truly know. Of these two, wisdom is the main one, and faith is its precursor." Those learned ones who have trained their minds realize correctly, while others become confused by speculating on various bases of existence and non-existence. In the Jewel Heap Sutra, it is said, "In all forms of the Dharmadhatu, the unchanging wise ones realize, while children are confused by it, and those who have trained their minds realize correctly." Furthermore, in the Lankavatara Sutra, it is said, "There is no object, no focus, all is empty and without location, completely beyond elaboration, it is the characteristic of the Bodhicitta." And it is said, "That mind that follows all Dharmas is called the Bodhicitta." As it is said in the Mahayana Sutras, this essence is also called Bodhi, Bodhicitta, and the essence of Bodhi. It is from whether it is manifest or not that we speak of Buddhas and sentient beings. It should be known that enlightenment is not achieved by transferring one person's wisdom into another person's continuum. The noble Nagarjuna said, "Bodhi is neither far nor near, neither going nor coming, not transformed by afflictions, from this, seeing and not seeing are not different." In the Ornament of the Sutras, it is said, "Therefore, liberation is merely the exhaustion of afflictions." Thus, although the ultimate meaning of the Tathagatagarbha is proven by scripture, reason, and pith instructions, they all abide in the true meaning, accumulating merit.
Chinese
仅仅稍微听闻就能成就意义，如同善护（དགེ་འདུན་སྲུངས་）宣讲佛法时，仙人们恭敬谛听而获得果实一样。先前修习不足的我们这些初学者，如果分别阐述不如理作意串习的“有”和“无”，就会执着于常断二边。如果宣说双运，就像将“有”和“无”混在一起，难以符合实际情况。在五蕴的盒子里寻找智慧是找不到的，因为名言与识为主宰的实相不符，而在胜义的观察中，什么也无法成立，所以是徒劳的。因此，首先在共同道之前需要多闻。如云：“不坏之中最殊胜，即是如理辨别法。能力弱者之最下，即是听闻甚少者。”又说：“多闻之人如山或海，我慢极大。”因此，仅仅是语言上的我慢容易舍弃，就像食物中毒一样，可以通过服用解毒的药物来消除。而意义上的我慢则难以舍弃，就像药物变成毒药一样。因此，要摧毁阻碍功德产生的我慢，以慈悲和菩提心为友，通过听闻等使心变得堪能。在《成所作智》中说：“通过三种因可以使皮革变得堪能，即涂油、揉搓和加热。同样，心也可以通过听闻、思维和禅修来调柔。”例如，如同石头被火焚烧，被水摧毁一样。如果用智慧之火焚烧潜伏的烦恼之石，用禅定的水来舍弃，就能摧毁它。像火一样的智慧也来源于听闻，如果不了解听闻的意义，即使背负着词句的重担，也无法真正获得意义，就像小孩的脖子上挂着宝藏的标签一样。词句是表达意义的工具，就像在黑暗的房间里用金灯寻找宝藏一样。因此，从听闻中获得意义，并将意义付诸实践非常重要。就像昏沉者分别不作意，还说自己没睡着一样，结果被盗贼偷走了。同样，仅仅专注于声音的多闻者，如果不能分别观察，也会被烦恼的敌人所摧毁。而分别观察也来源于对意义的理解，因此要抓住意义
English
Merely hearing a little can accomplish meaning, just as when the sage Devasura (dGe-'dun srungs) taught the Dharma, the ṛṣis listened respectfully and attained the fruit. For us beginners with little prior training, if we separately explain the habit of improper attention to "existence" and "non-existence," we will cling to the extremes of permanence and annihilation. If we speak of union, it is like mixing "existence" and "non-existence" together, making it difficult to accord with the actual situation. Searching for wisdom in the box of the five aggregates will not be found, because conventional truth does not accord with the reality of consciousness being dominant, and in the view of ultimate analysis, nothing can be established, so it is futile. Therefore, one must first have much hearing up to the common path. As it is said: "The best of the indestructible is this: to discriminate dharmas. The worst of the powerless is this: having little hearing." And it is also said: "One who has heard much is arrogant like a mountain or an ocean." Therefore, mere verbal arrogance is easy to abandon, like food poisoning, which can be cured by taking medicine. But arrogance of meaning is subtle to abandon, like medicine turning into poison. Therefore, destroy the arrogance that hinders the arising of qualities, make compassion and bodhicitta your friends, and make the mind workable through hearing and so on. In the Wisdom of Accomplishing Activities, it says: "Through three causes, leather becomes workable: anointing with oil, rubbing, and heating. Similarly, the mind also becomes workable through hearing, thinking, and meditation." For example, just as a stone is burned by fire and destroyed by water, if you burn the dormant stone of afflictions with the fire of wisdom and abandon it with the water of samādhi, it will be destroyed. The wisdom like fire also comes from hearing, and if you do not understand the meaning of hearing, even if you carry the burden of words, you will not truly attain the meaning, just like a child wearing a treasure map around his neck. Words are the means of expressing meaning, like searching for treasure in a dark room with a golden lamp. Therefore, it is important to obtain meaning from hearing and to put meaning into practice. Just like a sleepy person who does not pay attention and says he is not asleep, but is robbed by thieves. Similarly, a person who has heard much but only focuses on the sound, if he cannot discriminate, will also be destroyed by the enemies of afflictions. And discrimination also comes from understanding the meaning, so grasp the meaning.