Chinese
阐述了八种譬喻以及如同虚空般的空性。最后，为了根器敏锐者，讲述了所知之自性如何存在。此外，外道所说的“我”与此不同，因为他们不了解实情，只是虚构一个“我”，这个“我”在自性中并不存在，而且他们还对这个“我”进行大小的衡量，并且不认为“我”是身和智慧的法。你们所执着的无我和空性，仅仅是“我”和“非空”的对治法，并非究竟的意义。在《涅槃经》中说：‘善男子，再举个例子，比如一个妇女，她辛辛苦苦地抚养着一个年幼的孩子，但孩子生病了。这位妇女悲痛欲绝，于是四处寻医。医生将药、酥油、牛奶和冰糖混合在一起，喂给孩子。然后，医生告诫那位妇女说：给孩子喂了药，在药效未发挥作用之前，暂时不要喂奶。’之后，为了不让孩子吮吸母乳，那位妇女在乳头上涂上苦胆，并告诉孩子说：我的乳头上涂了毒药，不能吮吸。那个孩子因为口渴难耐，想要吮吸母乳，但一尝到苦味，就无法吮吸了。药效发挥后，那位妇女将乳头清洗干净，并说：来吧，现在可以吮吸母乳了。’那个孩子虽然口渴难耐，但因为之前尝过苦味，所以即使母亲呼唤，也不肯过来。这时，母亲又告诫他说：你呀，我之前给你喂药，在药效未发挥作用之前，不能喂奶，所以我才涂上苦胆。现在你的药效已经发挥了，苦胆也洗干净了，现在没有苦味了。’然后，孩子才慢慢地靠近，开始吮吸。善男子，如来也是为了救度一切众生，才殷勤地向一切众生宣说无我。通过殷勤地修习，所谓的‘我’的念头就会消失，从而完全从痛苦中解脱。此外，为了消除世间断见派的恶劣见解，通过修习无我的法，就会转变成完全清净的身体。就像那位妇女为了孩子而在乳头上涂上苦胆一样，如来也是如此。
English
It explains the eight similes and emptiness like the sky. Finally, for those with sharp faculties, it explains how the nature of knowable things exists. Moreover, the self of the non-Buddhists is not the same as this, because they fabricate a self without knowing it, which does not exist in nature, and they measure this self in terms of size, and they do not consider it as the dharma of body and wisdom. Your clinging to selflessness and emptiness is merely an antidote to self and non-emptiness, and is not the definitive meaning. In the Nirvana Sutra, it says: 'Son of good family, here is another example. For instance, if a woman is raising a small child with difficulty, and the child becomes ill, that woman is tormented by sorrow and seeks a doctor. The doctor mixes medicine, ghee, milk, and rock candy together and feeds it to the child. Then, the doctor instructs the woman, saying: After giving this medicine to the child, do not feed it milk until the medicine has taken effect.' Then, in order to prevent the child from sucking milk, the woman smears bile on her breasts and says to the child: My breasts are smeared with poison, so you cannot suck them. That child, tormented by thirst, wants to suck milk, but as soon as it tastes the bitter taste, it cannot suck. After the medicine has taken effect, the woman washes her breasts clean and says: Come here, now you can suck milk. That child, though tormented by thirst, does not come even when called because it has tasted the bitter taste before. Then, the mother again instructs him, saying: You, I gave you medicine before, and I could not feed you milk until the medicine had taken effect, so I smeared bile. Now your medicine has taken effect, and the bile has been washed away, so there is no bitter taste now. Then, the child slowly approaches and begins to suck. Son of good family, the Tathagata also, in order to liberate all sentient beings, diligently teaches selflessness to all sentient beings. By diligently practicing this, the thought of what is called 'self' disappears, and one is completely liberated from suffering. Furthermore, in order to eliminate the evil view of the nihilistic school, by meditating on the dharma of selflessness, one is transformed into a completely pure body. Just as that woman smeared bile on her breasts for the sake of her child, so too does the Tathagata.
Chinese
就像那样，为了修习空性，所以说一切法无我。就像那位妇女洗净乳房后，呼唤孩子，喂他乳汁一样。我所说的如来藏也像那样，比丘，你也不要害怕。就像母亲呼唤孩子，让他慢慢地吮吸乳汁一样。比丘，你也应该加以区分。如来藏不是要去除的东西。我以前在宣说波罗蜜多经时，所说的空性，你应该理解为只是指无自性。否则，如果修习什么都没有的空性，就不会产生佛的身和智慧，因为果是随顺因的。因此，空性也是显现的法，从显现之时起，就空于执着一和多的戏论，并且空于各自的自性，就像镜中的影像一样。但不是像最终什么都没有，或者最初和现在都没有，只是虚幻显现那样。如《般若心经》所说：色即是空，空即是色，色不异空，空不异色。受、想、行、识亦复如是。以及《中品般若经》所说：法性各自在自身的时间里是空性的，如果没有色，怎么会有色空呢？以及《宝性论》所说：具足一切殊胜相，空性即名为色。于此无须除，亦无少许添，观真如实性，见真即解脱。具有分别之体性，空于无常诸界，不具分别之体性，不空于无上之法。及其注释中说：此说何义？谓自性清净之如来藏，无须遣除任何烦恼之因，以离垢为自性故。
English
Just like that, it is said that all dharmas are without self in order to cultivate emptiness. Just as that woman washes her breasts and calls her child to feed him milk, my teaching of the Tathagatagarbha is also like that. Bhikshu, do not be afraid. Just as a mother calls her child and lets him slowly suck milk, Bhikshu, you should also distinguish. The Tathagatagarbha is not something to be removed. When I previously spoke of emptiness in the sutras that expound the Paramitas, you should understand that it was spoken with the intention of merely indicating the absence of inherent existence. Otherwise, if one meditates on emptiness as being nothing at all, the Buddha's body and wisdom will not arise, because the result follows the cause. Thus, emptiness is also a phenomenon of appearance, and from the moment of appearance, it is empty of the elaboration of grasping at one and many, and it is empty of its own essence, like a reflection in a mirror. But it is not like ultimately there is nothing, or that there was nothing in the beginning and now, but only a delusory appearance. As the Heart Sutra says: Form is emptiness, emptiness is form, form is not other than emptiness, emptiness is not other than form. So are feeling, perception, mental formations, and consciousness. And as the Intermediate Mother Sutra says: Each phenomenon is said to be empty of its own essence in its own time, but if there is no form, how can there be emptiness of form? And as the Uttaratantra Shastra says: That which possesses all supreme aspects, emptiness is called form. Here there is nothing to remove, nor is there anything to add, look at reality as it is, seeing reality is liberation. Of the nature of distinctions, empty of adventitious realms, of the nature of non-distinction, not empty of the supreme Dharma. And in its commentary it says: What does this show? Because there is no cause for defilement to be removed from this Tathagatagarbha, which is completely pure by its very nature, because being free from adventitious stains is its nature.
Chinese
哦！对于此，具有完全清净之理由的增补也丝毫没有。因为无分别之法的清净法性是自性之故。因此，如来藏是具有分别的，了知分离的，被所有烦恼的空壳所空。而无分别、不可知的分离、不可思议的超越恒河沙数的佛法是不空的。如是说。因此，对于某物在某处不存在，则正确地随见其为空。而某物在那里是剩余的，则如实知晓其恒常存在于彼处。佛之二身本俱，其障碍由二资粮遣除，而非生者与所生之因果。因为法身报身若成有为，则将成为无常之过失。如是，不变异之法身也与《入行论》相违：寂静身如如意树般显明，如如意宝般无分别。为度众生直至轮回空，恒常利益世间。此离戏论且显现。以及与《宝性论》相违：法之自在者摧毁死魔，无自性故，世间怙主恒常。不由造作且任运成就，非由他缘所悟，具有知、悲与能力，具二利之佛陀。如是遮止了生者与所生之因果。因此，应如是了知无我、空性与无二等意义。如《大涅槃经》云：如来之秘密藏，显示佛性完全清净，不变异不迁变。若说为有，则智者不应贪执。若说为无，则将成为妄语。恶劣之辈说为断灭，并不知如来之秘密藏。若说为痛苦，则不知身体具有安乐之自性。愚蠢之辈认为一切身体皆为无常，如不舍弃瓦砾般执着。
English
Oh! There is not even a little bit of addition to this that has the reason for being completely purified. Because the pure Dharma nature of the non-differentiated Dharma is the self-nature. Therefore, the Tathagatagarbha is differentiated, knowing separation, and is empty of all the husks of afflictions. And the non-differentiated, unknowable separation, the inconceivable Buddha Dharma that transcends the sands of the Ganges River is not empty. Thus it is said. Therefore, it is correctly seen as empty of whatever is not in whatever place. And whatever remains there, it is known as it is that it always exists there. The two bodies of the Buddha are inherently possessed, and their obscurations are removed by the two accumulations, but not the cause and effect of the producer and the produced. Because if the Dharmakaya and Sambhogakaya become conditioned, they will become impermanent. Thus, the unchanging Dharmakaya also contradicts the "Entering the Middle Way": The peaceful body is as clear as a wish-fulfilling tree, and is non-conceptual like a wish-fulfilling jewel. To liberate beings until samsara is empty, it always benefits the world. This is free from elaboration and appears. And also contradicts the "Uttaratantra": The Lord of Dharma destroys the Lord of Death, and because it has no essence, the Protector of the World is eternal. Not made and spontaneously accomplished, not realized by other conditions, possessing knowledge, compassion and power, the Buddha possessing the two meanings. Thus, the cause and effect of the producer and the produced are blocked. Therefore, the meanings of selflessness, emptiness, and non-duality should be understood as follows: From the Great Nirvana Sutra: The secret essence of the Tathagata, the Buddha-nature, is shown to be completely pure, unchanging and unmoving. If it is said to exist, then wise and intelligent people should not be attached to it. If it is said to be non-existent, then it will become a lie. The inferior ones say that it is annihilation, and do not know the secret essence of the Tathagata. If it is said to be suffering, then they do not know that the body has the nature of happiness. Foolish people think that all bodies are impermanent, and cling to them like not giving up rubble.
Chinese
因此，有智慧的智者会进行区分，不会说一切事物在任何时候都是无常的。为什么呢？因为我的身体里有佛性的种子。愚蠢的人认为所有的佛法都是无我的。有智慧的智者认为无我是假名安立，因为没有真实性所以要区分。这样了解之后，就不会对此产生怀疑。如果有人说如来藏是空性的，愚蠢的人听到后会产生断灭或不存在的见解。有智慧的智者会区分如来种姓是不变不迁的。如果有人说解脱如幻，愚蠢的人会认为获得解脱的人是魔的眷属。有智慧的智者会进行区分，像人中的狮子一样，只有如来是常住不变不迁的。如果有人说因为无明的缘故，行才会产生，愚蠢的人听到后会区分明和无明为二。有智慧的智者会证悟到自性本无二。这无二性本身就是真实性。如果有人说因为行的缘故，识才会产生，愚蠢的人会执着于行和识为二。有智慧的智者会证悟到自性本无二，无二就是真实。如果有人说一切法都是无我的，如来藏也是无我的，愚蠢的人会执着为二。有智慧的智者会证悟到自性本无二。我和无我自性本无二。如来藏的意义是如此的不可思议、无量、无限，被诸佛世尊所赞叹。因此，我也要像从所有具有功德的经藏中广说的那样去了解。在《幻化经》中说：具有邪见，是永远无法脱离痛苦的法性，以及断种姓者。如果这样说，就会认为所有众生没有被（如来）藏所遍及。
English
Therefore, wise and intelligent people will differentiate and will not say that all things are impermanent at all times. Why is that? Because this body of mine has the seed of the Buddha-nature. Foolish people think that all the Buddha's teachings are without self. Wise and intelligent people consider that no-self is merely a designation, and they differentiate because there is no truth to it. Having understood this, they will not have doubts about it. If someone says that the Tathagatagarbha is empty, foolish people, having heard this, will develop a view of annihilation or non-existence. Wise and intelligent people will differentiate that the Tathagata lineage is unchanging and unmoving. If someone says that liberation is like an illusion, foolish people will think that those who have attained liberation are of the nature of demons. Wise and intelligent people will differentiate and, like a lion among men, only the Tathagata is permanent, abiding, unchanging, and unmoving. If someone says that due to ignorance, formations arise, foolish people, having heard this, will differentiate between knowledge and ignorance as two. Wise and intelligent people realize that by nature there is no duality. That which is non-dual is the very nature of reality. If someone says that due to formations, consciousness arises, foolish people will grasp formations and consciousness as two. Wise and intelligent people realize that by nature there is no duality, and non-duality is reality. If someone says that all dharmas are without self, and the Tathagatagarbha is also without self, foolish people will grasp at duality. Wise and intelligent people realize that by nature there is no duality. Self and no-self are by nature non-dual. The meaning of the Tathagatagarbha is so inconceivable, immeasurable, and limitless that it is praised by all the Buddhas, the Bhagavat. Therefore, I should also understand it as it is extensively taught in all the sutras that possess qualities. In the Sutra of Transformations, it is said: 'Those who have wrong views are of a nature that can never escape suffering,' and it also speaks of 'those whose lineage is cut off.' If this is said, one might think that all sentient beings are not pervaded by the (Tathagata)garbha.