Chinese
不会找到佛。因为心性是圆满的佛，不要在其他地方寻找佛。即使寻找，诸佛也不会找到。如是等等宣说了。 总而言之，以三千大千世界如绸缎般的例子等等，要知道一切有情众生都具有佛的身和智慧，如太阳和光芒般，本来就存在。而那个界，在任何时候，自性都是清净的，自己的体性不会改变。它的垢染是遍计所执，是突发的、会改变的。在《宝性论》的注释中说：大仙人啊，烦恼是黑暗，完全清净是光明。烦恼是弱小的，胜观是具有力量的。烦恼是突发的，自性清净是根本。如是等等宣说了。如此，这个界本来就是无垢的，所以是清净的；没有变异，所以是真我；在任何时候都存在，所以是常；即使堕入一切痛苦的轮回中，也不会被痛苦所压倒，所以是到达安乐的彼岸。如《宝性论》所说：清净我乐与常性，功德到彼岸为果。如是。 如来藏遍布一切有情众生。《经庄严论》中也说：犹如虚空恒时周遍一切，如是它也恒时周遍一切。犹如虚空周遍一切色，如是它也周遍一切有情众生。如是。 如此，这个心髓虽然被烦恼所遮蔽，却不被烦恼所染污，如太阳在云层中。即使在本来成佛的时候，也是不坏不离地存在。《宝性论》的注释中说：如来藏遍及这三种状态，但它不会被一切烦恼和清净所改变，就是这个意思。三种状态是，《宝性论》中说：不净不净净，以及极净次第。有情菩萨与，如来说是也。因此，不净是有情的状态，不净净是菩萨，极净是佛的状态。那也是，种姓如何，那样的例子就是没有不完整的，完全一样的。
English
Buddhas will not be found. Because the nature of mind is the complete Buddha, do not seek the Buddha elsewhere. Even if you search, the Buddhas will not be found. Thus, and so on, it was spoken. In short, with examples such as the great three-thousandfold world being like silk, know that all sentient beings inherently possess the Buddha's body and wisdom, inseparable like the sun and its rays. That element is naturally pure at all times, and its essence does not change. Its defilements are imputed, adventitious, and changeable. In the commentary on the Uttaratantra, it says: "Great sage, afflictions are darkness, complete purity is light. Afflictions are weak, insight is powerful. Afflictions are adventitious, naturally pure is the root." Thus, and so on, it was spoken. Thus, this element is pure because it is inherently without defilement; it is the true self because it is without change; it is permanent because it exists at all times; and although it falls into the cycle of all suffering, it is not overcome by suffering, so it is the perfection of bliss. As the Uttaratantra says: "Purity, self, bliss, and permanence, the perfection of qualities is the result." Thus. The Tathāgatagarbha pervades all sentient beings. The Ornament of the Sutras also says: "Just as space always pervades everything, so too it always pervades everything. Just as space pervades all forms, so too it pervades all sentient beings." Thus. Thus, this essence, although obscured by afflictions, is not stained by afflictions, like the sun dwelling in the midst of clouds. Even at the time of original Buddhahood, it exists without decay or separation. The commentary on the Uttaratantra says: "The Tathāgatagarbha pervades these three states, but it is not changed by all afflictions and purifications, that is the meaning." The three states are, as the Uttaratantra says: "Impure, impure-pure, and extremely pure in order. Sentient beings, Bodhisattvas, and Tathāgatas are spoken of." Therefore, impure is the state of sentient beings, impure-pure is the Bodhisattva, and extremely pure is the state of the Buddha. That is also, whatever the lineage, the example is complete and exactly the same.
Chinese
因为我也无法言说，所以将如来本身比作譬喻来显示。如《彼论》所说：因为超脱世间，所以在世间，对此无法找到譬喻，因此显示如来本身与界性相同。如是。然而并不完全相同，因为本体相同，而状态不同，所以即使说了九种譬喻，也只是部分地象征而已。那么，谁能如实地见到这样的种性呢？那些无法见到实相的、被善知识引导的人们，以及声闻、独觉、对大乘有信心的，和安住于地的菩萨们，通过信解，以总义的方式证悟；安住于十地的菩萨们，证悟一部分；而如实地见到的，只有佛陀，其他人都无法见到。如《宝性论》的解释中所说：如云端晴空中的太阳，您的一部分，有智慧的人，以清净的慧眼，也无法完全见到。世尊，您清净的法身，智慧无边，所知无尽，遍布虚空，他们才能完全见到。如是。那么，界性或心髓，就安住在自己心性的三身和智慧所包括的庄严的坛城中。如果如实地见到它，就是成佛，因此这部论及其解释是值得的。在修学道上，是通过信心来总括地理解的。如《谛实论》所说：自生者的真实义，唯有通过信心才能证悟。如太阳的炽热光芒，没有眼睛的人是无法看到的。以及《如来藏经》中所说：不能完全证悟一部分，正如所说：无论是凡夫、声闻、独觉，还是菩萨，都无法如实地见到如来藏。例如，一个盲人问另一个人酥油的颜色，那人说像雪一样。盲人触摸雪，认为酥油的颜色是冷的。又说：像天鹅的翅膀一样。听到天鹅翅膀的声音，就认为雪的颜色是喧闹的。又问：翅膀的颜色是什么样的？像海螺一样。触摸海螺
English
Because I also cannot express it, the Tathagata himself is shown as a metaphor. As it says in 'That Itself': Because it transcends the world, in the world, no metaphor can be found for this. Therefore, it is shown that the Tathagata himself and the element are the same. Thus it is. However, it is not exactly the same, because the essence is the same, but the states are different. Therefore, even the nine metaphors that are explained only represent a part. Who then sees such a lineage as it is in reality? Those who do not see the reality, who are guided by virtuous friends, and the Shravakas, Pratyekabuddhas, those who have faith in the Mahayana, and the Bodhisattvas who abide on the Bhumis, through faith, realize it in a general way. The Bodhisattvas who abide on the ten Bhumis realize only a part, but as it is in reality, only the Buddha sees it, and no one else can see it. As it says in the commentary on the Uttaratantra: Like the sun in the clear sky, a part of you here, the wise, even with pure eyes of wisdom, do not fully see everything. Blessed One, your pure Dharmakaya, with boundless wisdom, endless knowable objects, pervading the expanse of space, they see everything. Thus it is. So, the element or essence abides in the mandala of adornment of the three Kayas and wisdom of one's own mind. If one sees it as it is, one becomes a Buddha, therefore this text and its explanation are worthy. On the path of learning, it is through faith that one comprehends it generally. As it says in the Dam: The ultimate meaning of the self-born ones, is to be realized only through faith. The blazing orb of the sun, is not seen by those without eyes. And as it says in the Sutra of the Buddha-nature: Not fully realizing a part, as it is said: Neither ordinary beings, nor Shravakas, nor Pratyekabuddhas, nor Bodhisattvas, see the Buddha-nature as it is. For example, a blind man asks another about the color of butter, and he says it is like snow. The blind man touches the snow and perceives the color of butter as cold. He says: It is like the wing of a goose. Hearing the sound of the goose's wing, he perceives the color of snow as noisy. He asks: What is the color of the wing like? It is like a conch. Touching the conch
Chinese
安住在平坦的地上，也认为那是平坦的。就像无论怎么说，盲人也无法知道颜色是什么样子一样。佛的自性也很难见到。还有，各自的凡夫难以领悟。那里面说：国王召集了很多盲人，给他们看大象，命令他们各自说出大象的特征。摸到大象鼻子的人说像铁钩。摸到眼睛的人说像碗。摸到耳朵的人说像簸箕。摸到背的人说像床。摸到尾巴的人说像绳子。盲人们说的不是大象以外的东西，但也不是完全领悟。同样，佛的自性也一样，虽然说了空性、如幻、光明等等不同的说法，但也不是完全领悟。菩萨圣者们稍微领悟，但也不是如实。在《涅槃经》中说：善男子，比如一个盲人为了治疗眼睛，去了一位医术高明的医生那里。医生拿着金刀，切开了眼睛的白内障，伸出一根手指给他看，盲人说看不见。伸出两根或三根手指，他说稍微能看见一点。善男子，如果不说这部《大般涅槃经》，那么无数的菩萨修完波罗蜜多，安住在十地之间，也像那样看不见佛的自性。如果如来宣说，就能稍微看见一点。从上面鸟在空中飞翔，需要辨别是天空还是什么，树顶开花，需要辨别是水还是树，在海船的顶层，以为是天空，但最初知道是顶层等等的比喻，说明虽然稍微能见到心髓，但也不是确定能见到。这样，如果众生看不到如此细微且难以辨别的心髓，那么教导有什么必要呢？为了使自己和他人的相续中产生佛
English
Remaining on the smooth ground, one perceives it as smooth. Just as a blind person cannot know what color is, no matter how it is described, so too, the Buddha-nature is extremely difficult to see. Furthermore, it is difficult for individual ordinary beings to realize. It is said in that very text: A king gathered many blind people and showed them an elephant, instructing them to each describe the characteristics of the elephant. Those who touched the elephant's trunk said it was like a hook. Those who touched the eyes said it was like a bowl. Those who touched the ears said it was like a winnowing basket. Those who touched the back said it was like a bed. Those who touched the tail said it was like a rope. Although the blind people did not speak of anything other than the elephant, they did not fully understand it. Similarly, although the Buddha-nature is spoken of in various ways, such as emptiness, illusion-like, and luminosity, it is not fully understood. Even noble Bodhisattvas understand it only partially, not as it truly is. In the Nirvana Sutra, it says: "Son of good family, for example, a blind person goes to a skilled doctor to heal his eyes. The doctor takes a golden knife, cuts the cataract from the eye, and holds up one finger to show him, but the blind person says he cannot see it. If he holds up two or three fingers, he says he can see a little bit. Son of good family, if this Great Nirvana Sutra is not spoken, then countless Bodhisattvas, having perfected the perfections and abiding in the ten bhumis, are like that, unable to see the Buddha-nature. If the Tathagata speaks, they will see a little bit." From the example of a bird flying in the sky, one needs to discern whether it is the sky or something else, and when a flower blooms on a treetop, one needs to discern whether it is water or a tree. From being on the top deck of a ship at sea, one might think it is the sky, but one initially knows it is the top deck. These examples illustrate that although one may see the essence a little, one does not necessarily see it definitively. Thus, if sentient beings cannot see this subtle and difficult-to-discern essence, what is the purpose of teaching it? It is to generate the Buddha-
Chinese
通过揭示存在如来藏，从而避免自己灰心丧气，因为知道成就解脱并不困难而感到欢喜；避免轻视其他众生，像导师一样，对一切众生平等成佛的恭敬；避免不知道真实义的身和智慧的意趣存在于自身，从而生起证悟胜义谛的智慧；通过如是了知实相，避免有无常断的诽谤，从而生起证悟真实义的智慧；避免自以为是，过于执着自己，从而视自他平等，生起对他人的大慈悲心，揭示了有这五种必要。如《宝性论》所说：“如云如梦如幻，彼彼一切所知皆空。”说了之后又问：“既然如此，诸佛为何说众生皆有如来藏？”回答说：“为了断除灰心、轻视劣等众生，执着非真实，以及执着真实法，以及对自我的过分执着这五种过失，所以才这样说。”又说，远离五种过失，生起五种功德之法：“喜悦如导师般的恭敬，智慧、般若和大慈悲，为了生起这五种法，从中，没有过失，视一切平等。”对于那些以颠倒的身体傲慢自大，以错误的思维用金网遮面，背离了究竟意义的经和密咒的意趣的人来说，如来藏的意义是方便之说，是为了考虑到如果付出因，将来会产生果而说的。如果不是这样，就会像外道所说的常我一样了。他们还绝对地认为，佛陀的二身也是从二资粮中产生的。唉！具足美貌莲花网的人啊！你们连世尊在三转法轮中所说的意趣都不明白，真是可悲啊！你们执着于空性的边见。像这样，在初转法轮中，是针对初学者和根器低下的人，为了通过将四谛作为应断和应取的对治，从而从轮回中解脱出来，是脱离应断之法的方便。中间经过完全的修习，是针对根器中等的人，为了从执着对治的束缚中解脱出来的如幻
English
By revealing the existence of the Tathagatagarbha, one avoids discouragement, and rejoices in knowing that achieving liberation is not difficult; one avoids despising other sentient beings, and cultivates respect for all beings as being equal in Buddhahood, like the Teacher; one avoids not knowing that the meaning of the true meaning of the Body and Wisdom exists within oneself, thereby generating the wisdom of realizing the ultimate reality; by knowing the nature of reality in this way, one avoids the slander of existence, non-existence, permanence, and annihilation, thereby generating the wisdom of realizing the true meaning; and by avoiding arrogance and excessive attachment to oneself, one sees self and others as equal, thereby generating great compassion for others, revealing that there are these five necessities. As stated in the Uttaratantra: "Like clouds, dreams, and illusions, all knowable things are empty in every way." Having said that, the question is asked: "Why do the Buddhas say that all beings have the Tathagatagarbha?" The answer is: "It is said to abandon discouragement, despising inferior beings, clinging to what is not true, clinging to the true Dharma, and the five faults of excessive attachment to self." It is also said that by being free from the five faults, the five qualities of Dharma arise: "Joy and respect like the Teacher, wisdom, prajna, and great compassion. In order to generate these five Dharmas, there is no fault in seeing everything as equal." For those who are arrogant with a perverse body, covering their faces with a golden net of wrong thinking, and turning their backs on the meaning of the definitive Sutras and Mantras, the meaning of the essence is provisional, spoken with the intention that if the cause is applied, the result will arise in the future. If it were not so, it would become like the permanent self of the Tirthikas. They also absolutely assert that the two bodies of the Buddha are also born from the two accumulations. Alas! You who possess the beautiful lotus net! It is truly sad that you do not even understand the intention of the Blessed One in the three turnings of the Dharma wheel! You cling to the extreme of emptiness. In this way, in the first turning of the Dharma wheel, it is intended for beginners and those of lesser faculties, in order to turn away from Samsara by making the Four Noble Truths the antidote to be abandoned and adopted, it is a means of liberation from what is to be abandoned. In the middle, after complete purification, it is intended for those of middling faculties, as an illusion to liberate from the bonds of clinging to the antidote.