Chinese
已经获得。（藏文）这样说等等，已经象征了不可思议的智慧，并且因为见到这本身的自性，就被称为见到胜义谛，仅仅是无所有的空性不能成为胜义谛。因此，法性圆成实是无二的如是性的智慧，因此完全超越了名言之法，是佛法身，以及用自性身的词语所表示的，密宗中所说的三续部的分类，以及天神，咒语，金刚的拥有者，大乐，以及具有一切殊胜的空性，以及本初的身语意三的所依不坏的大乐等，因果的大乘，我自己所作的所调伏之基和能调伏者和所调伏之果等的分类，以及基道果的独特分类，也安住在与被称为唯识宗的宗义相违的法中。也不安住在如同自空一样的道路中，要知道最后法轮的意趣，是由十地的大自在者们所开显的，以及密咒的续部所教导的，一个依靠一个而不相违地安住。因此，要知道最后教言的意趣与世间唯识宗的说法在一切方面都不相同，而是下下乘的必要逐步融入上上乘中，虽然在究竟上没有相违之处。但是，必须理解到下乘比上乘更为殊胜，这是善逝教法珍贵的特点。如果不是这样，那么在初法轮中说痛苦，无我，不净和无常，然后在中间法轮中将一切都确定为空性，然后又在最后法轮中说快乐，清净，常和真我，如果不以成为四依之根本的智慧来理解这些意义的意趣，而是按照字面意思来理解，那么所化众生就会感到困惑，并且会变成以认为教法相违而进行辨析的分别念者。考虑到这一点，《宝性论》的解释中说：简而言之，这四种人是见到如来藏的人。
English
has been obtained. (Tibetan) Saying this and so on, it has symbolized the inconceivable wisdom, and because seeing the self-nature of this itself, it is called seeing the ultimate truth, and merely the emptiness of nothingness cannot become the ultimate truth. Therefore, the Dharma-nature perfectly established is the wisdom of non-dual Suchness, therefore it completely transcends the Dharma of expression, is the Dharma-body of the Buddha, and is expressed by the words of the Self-nature Body, the classification of the three tantras mentioned in the Secret Mantra, and the deities, mantras, the possessor of the Vajra, great bliss, and emptiness with all perfections, and the indestructible great bliss of the basis of the primordial body, speech, and mind, etc., the Great Vehicle of cause and effect, the classification of the basis to be tamed, the tamer, and the result of taming, etc., which I myself have made, and the unique classification of the basis, path, and fruit, also abide in the Dharma that contradicts the tenets of what is known as the Mind-Only School. It also does not abide in the path that is considered like self-emptiness, it is necessary to know that the intention of the final Wheel of Dharma, which is revealed by the great masters of the ten bhumis, and the tantric scriptures teach that they abide without contradicting each other by relying on each other. Therefore, it is necessary to know that the intention of the final teaching is not the same in all aspects as the worldly Mind-Only School, but the necessity of the lower and lower vehicles gradually merges into the higher and higher vehicles, although there is no contradiction in the ultimate. However, it must be understood that the lower vehicle is more excellent than the higher vehicle, which is a precious feature of the Sugata's teachings. If it is not like this, then in the first Wheel of Dharma it is said to be suffering, selfless, impure, and impermanent, then in the intermediate Wheel of Dharma everything is determined to be emptiness, and then again in the final Wheel of Dharma it is said to be happiness, purity, permanence, and true self, if one does not understand the intention of these meanings with the wisdom that becomes the basis of the four reliances, but understands it according to the literal meaning, then the disciples will be confused, and they will become conceptualizers who analyze by thinking that the teachings contradict each other. Considering this, the explanation of the Uttaratantra says: In short, these four people are those who see the Tathagatagarbha.
Chinese
因此，将不具备慧眼的人排除在外。哪四种人呢？即：凡夫、声闻、独觉和新入大乘道的菩萨。如经中所说：“世尊，如来藏非为堕入有身见者、乐于颠倒见者和心散乱于空性者之行境。” 如是等等。此外，此理在一切经论中皆可极易成立，此处暂且说到这里。如果将这些教法分为了义和不了义两种，那么这三次法轮，无论大小，都是为了清净遮蔽如来藏的粗、细、极细的客尘。三者都一致致力于清净如来藏上的垢染。如此，初转法轮以无常等引导众生厌离轮回，成为进入涅槃之门的因；二转法轮以三解脱门对治世间我见等执相；三转法轮则意在使人领悟如来之广大行境。如《陀罗尼自在王请问经》中说：“种姓之子，譬如善巧的珠宝匠人，深知珠宝的提炼之法。他从宝石矿藏中取出尚未完全提炼的宝石，先将其浸泡在浑浊的咸水之中，用毛发进行清洗。之后，再将其浸泡在食物的汁液中，用细羊毛进行清洗。之后，再将其浸泡在良药的汁液中，用薄布进行清洗。完全清洗干净，去除所有杂质后，便可称之为伟大的琉璃宝石。同样，首先以无常和痛苦等令人厌离之语来调伏众生，之后以三解脱门使之领悟如来之行境，之后以不退转的
English
Therefore, those who do not possess the eye of wisdom are excluded. Who are the four? They are: ordinary beings, Shravakas, Pratyekabuddhas, and Bodhisattvas who have newly entered the Mahayana path. As it is said in the sutra: "Bhagavan, the Tathagatagarbha is not the object of those who have fallen into the view of the aggregates, those who delight in inverted views, and those whose minds are distracted by emptiness." So it is said. Furthermore, this principle can be easily established in all sutras and shastras, but here it is only mentioned briefly. If these teachings are divided into definitive and provisional meanings, then these three turnings of the wheel of Dharma, whether large or small, are all methods for purifying the coarse, subtle, and extremely subtle adventitious stains that obscure the Tathagatagarbha. All three are consistent in their efforts to purify the stains on the Tathagatagarbha. Thus, the first turning causes beings to become disgusted with samsara through impermanence, etc., and becomes the cause for entering the gate of Nirvana; the second turning uses the three doors of liberation to counteract the worldly view of self and other forms of clinging to characteristics; the third turning intends to make people understand the vast conduct of the Tathagatas through irreversible speech. As it is said in the Sutra Requested by Dharani Empowerment King: "Son of good family, just as a skilled jeweler knows well the method of refining jewels. He takes an unrefined jewel from a mine of precious stones and first soaks it in murky salt water, cleaning it with strands of hair. Then, he soaks it in food juice and cleans it with fine wool. Then, he soaks it in the juice of good medicine and cleans it with thin cloth. After it is completely cleaned and all impurities are removed, it is called a great Vaidurya jewel. Similarly, first, beings are tamed by words of disgust such as impermanence and suffering, then they are made to realize the conduct of the Tathagatas through the three doors of liberation, and then through irreversible
Chinese
通过法轮之语，进入如来之境。一旦进入并证悟法性，即是无上功德之所。如是等等广为宣说。同样，将三类教法判别为不了义和了义，在《解深密经》中说：世尊为进入声闻乘者，初转四圣谛法轮，此法轮是殊胜的、有因缘的、不了义的、争论之基础。世尊以诸法无自性为出发点，为真实进入大乘者，二转宣说空性的法轮，此法轮是殊胜的、有因缘的、不了义的、争论之基础。世尊以诸法无自性为出发点，为真实进入一切乘者，三转具有善妙分别的、极其稀有奇妙的法轮，此法轮是无上的、无因缘的、了义的、非争论之基础。如是等等方式作了了义和不了义的判别。如是将中间法轮安立为不了义之原因是，此法轮中，因应所需，如来之十力等胜义谛的非自空功德，也大多宣说为自空，并且没有很好地分别这些，没有阐述其无有内在矛盾等等，所以说是殊胜等等。而第三法轮中，因为将世俗谛的诸法安立为自空，将胜义谛的法安立为他空，从而很好地、如实地分别阐述了这些道理，所以这样安立。如果有人说，中间法轮是因为宣说了般若波罗蜜多，所以是了义的，与此相反，最后的法轮因为宣说了与此相违的内容，所以是不了义的，具有密意，这种说法是没有经过很好考察的。因为不生不灭、本来寂静等等般若波罗蜜多的如字面意义的解释，在最后的法轮中才最为广弘，而极其甚深的道理则在金刚乘中宣说，这
English
Through the words of the wheel [of Dharma], may you enter the realm of the Thus-Gone One. Once entered and the nature of reality is realized, it is the place of unsurpassed qualities. Thus and so forth, it is extensively taught. Similarly, the differentiation of the three sets of teachings into provisional and definitive meanings is also explained in the *Saṃdhinirmocana Sūtra*: "The Blessed One, for those who have entered the vehicle of the Hearers, the first turning of the wheel of Dharma, which teaches the four noble truths, is superior, circumstantial, of provisional meaning, and a basis for dispute. The Blessed One, starting from the absence of inherent existence of all phenomena, for those who have truly entered the Great Vehicle, the second turning of the wheel of Dharma, which teaches emptiness, is also superior, circumstantial, of provisional meaning, and a basis for dispute. The Blessed One, starting from the absence of inherent existence of all phenomena, for those who have truly entered all vehicles, the third turning of the wheel of Dharma, which possesses excellent distinctions and is extremely wondrous and marvelous, that turning of the wheel of Dharma is unsurpassed, uncircumstantial, of definitive meaning, and not a basis for dispute." In this way, the distinction between provisional and definitive meanings is made. The reason for establishing the intermediate wheel as provisional is that in this Dharma wheel, due to necessity, the qualities of the Thus-Gone One's powers, etc., which are ultimate truths and not empty of self, are mostly taught as empty of self, and these are not well distinguished, and it is not explained that there are no internal contradictions, etc., so it is said to be superior, etc. In the third [turning], the phenomena of conventional truth are empty of self, and the phenomena of ultimate truth are empty of other, so the way these are, is well and thoroughly distinguished and explained, and for that reason, it is established as such. If someone says that the intermediate wheel is definitive because it teaches the Perfection of Wisdom, and conversely, the last [turning] is provisional and with hidden meaning because it teaches the opposite, that is not well considered. Because the literal meaning of the Perfection of Wisdom, such as unborn, unceasing, primordially peaceful, etc., is most extensively developed in the last wheel, and the extremely profound way is taught in the Vajra Vehicle, and that
Chinese
因为不明显、明显和非常明显的原因，说了有无上的差别，但并非般若波罗蜜多的自性有差别。凡是如来藏、法界、光明心、自性清净的种姓、真实之边、无实事之自性空性等等，以名言显示的一切无边，都是自生无二的智慧，此即是般若波罗蜜多。学派大师方向象说：智慧到彼岸，无二无别，彼智慧即如来。因具有所证之义，故在经道中是彼之声音。因此，以一切教证和理证成立了最后的究竟了义，是胜者自己区分了不了义和了义。此外，如经中所说：名为无著的比丘，精通此论的意义，能很好地区分经部的不了义和了义的多种方式。如来已授记的圣者，将最后安立为了义究竟。虽然没有任何经典说中间是了义，最后是不了义，然而，想要成为唯识论者的人可能会这样做，但这与前面引用的磨炼宝石的例子、病人的药物和学习字母的例子等所显示的顺序相违背，并且胜者自己和圣者所安立的也没有必要，等等，有无边的过失。不仅如此，还应思考对于所化众生，首先是不了义，中间是了义，然后又重复不了义来显示，有什么意图的接受方式和必要。因此，将了义究竟安立在说实事的宗派中，是对佛和菩萨大士们的虚妄指责，并且要知道放弃此心要之法等是不可容忍的罪恶。此外，通过三乘之门，将了义归集于最后法轮的自在，也成立为了义究竟。在不退转法轮经中也说：此后，世尊
English
Because of the reasons for showing what is unclear, clear, and very clear, the difference between having and not having superiority is spoken of, but it is not that there is a difference in the nature of the Prajñāpāramitā. Whatever the Tathāgatagarbha, the Dharmadhātu, the mind of clear light, the naturally pure lineage, the true limit, the emptiness of the nature of non-things, etc., all the endless things shown by names are one in the self-born non-dual wisdom. That itself is the Prajñāpāramitā. The teacher Dignāga said: Wisdom gone beyond is non-dual. That wisdom is the Tathāgata. Because it possesses the meaning to be accomplished, it is its sound on the paths of scripture. Therefore, all the scriptures and reasonings establish the final definitive meaning, and the Victorious One himself distinguished between the provisional and the definitive. Furthermore, as it is said: The monk named Asaṅga is skilled in the meaning of that treatise, and he thoroughly distinguishes the many ways of the provisional and definitive meanings of the sūtras. The noble one, who was prophesied by the Victorious One as the one who distinguishes the provisional and the definitive, established the final as the ultimate definitive meaning. Although there is no scripture that says the middle is definitive and the final is provisional, those who want to be proponents of consciousness-only might do so, but this contradicts the order shown by the examples cited above of polishing jewels, medicine for the sick, and learning letters, etc., and there is no need for what the Victorious One himself and the noble ones established, etc., there are endless faults. Moreover, one should also consider what intention of acceptance and necessity there is in showing the provisional meaning first, the definitive meaning in the middle, and then repeating the provisional meaning again to the trainees. Therefore, establishing the ultimate definitive meaning in the tenet that speaks of entities is a false accusation against the Buddhas and great Bodhisattvas, and one should know that abandoning this essential Dharma, etc., is an intolerable sin. Furthermore, through the gate of the three vehicles, the freedom to gather the definitive meaning into the final turning of the wheel also establishes the ultimate definitive meaning. In the Sūtra of the Wheel of Non-Regression, it also says: Then, the Blessed One