Chinese
“慈悲的疾病不会消退。”这样说道。在指示祈愿的终结时说：“虚空达到边际有多远，所有众生的边际也同样；业和烦恼达到边际有多远，我的祈愿的边际也同样。”就像这样说的一样。又这样说：“包括器世界和有情世界的一切，每一个微尘和每一个毛孔中，都进入着无数的大悲加持。”也这样说道。仅仅是这些说法，不仅是道理，而且在究竟意义的经典中也多有阐明，就像这样说：“以非造作区分的是圣者。”或者说：“佛不应以色身视之，不应以相好、种姓和血统衡量，不应以声音衡量，不是断灭，不应以心和意识分别。何为法性，即为薄伽梵。”或者说：“凡是安立名相者，皆是孩童的行境；谁是无有任何名相者，诸佛是不可见的。”或者说：“如来之善法无漏，是殊胜法身，于彼无有如是性，无有如来，于世间一切影像中显现。”或者说：“常恒无生之法即是如来，一切诸法皆与善逝相同，具有孩童之心而执著名相者，于世间行于不存在之法。”或者说：“谁以色身见我，谁以音声知我，彼人行于邪道，此人不能见我。引导者是法身，应于法性中观佛。”等等，广泛地宣说了。因此，佛陀的自性是法界完全清净的显现，这通过教证和理证二者都显而易见。这样一来，众生和佛陀的自性是平等的，一切法自性本空，一切法自性寂灭，一切法自性光明，一切法本自现证圆满成佛。谁能证悟如此意义，则自与佛无别。
English
"The sickness of compassion does not abate." Thus it is said. In pointing out the limit of aspiration, it says: "As far as the sky reaches its limit, so too is the limit of all sentient beings; as far as karma and afflictions reach their limit, so too is the limit of my aspiration." It is like that which was said. Also, it is said: "Into each and every tiny particle and each and every pore of hair, including the container world and the sentient world, enter countless blessings of great compassion." This is also explained. These explanations are not merely reasoning, but are also clearly stated in many definitive meaning sutras, such as: "That which is distinguished by the unconditioned is the noble person." Or: "Buddhas should not be seen in form, nor should they be judged by signs, lineage, or descent, nor by sound. They are not annihilation, nor are they distinguished by mind and consciousness. Whatever is the nature of reality, that is the Bhagavan." Or: "As long as characteristics are established, these are the realm of children's behavior. Those who lack all characteristics, the Buddhas, are not seen." Or: "The Tathagata's virtuous, uncontaminated Dharma is the supreme Dharmakaya; in it, there is no suchness, there is no Tathagata, yet images appear everywhere in the world." Or: "The ever-lasting, unborn Dharma is the Tathagata. All dharmas are like the Sugata. Those with childish minds who grasp at characteristics, practice non-existent dharmas in the world." Or: "Whoever sees me in form, whoever knows me by sound, that person has entered a wrong path, and that person will not see me. The guides are the Dharmakaya; one should see the Buddha in the nature of Dharma." And so on, it is extensively taught. Therefore, the self-nature of the Buddha is the very manifestation of the completely pure realm of Dharma, which is evident through both scriptural authority and reasoning. Thus, the nature of sentient beings and Buddhas is equal, all dharmas are empty in their essence, all dharmas are naturally in nirvana, all dharmas are naturally luminous, all dharmas are primordially, manifestly, and perfectly enlightened. Whoever realizes such a meaning, self and Buddha are inseparable.
Chinese
具有这种智慧，并且五蕴显现如幻也具有如来之智慧，这是殊胜之道。如果认为有差别，那就不是殊胜之道。这样的意义不仅是密宗的意义，也是了义经部所说的。例如，在《圣树庄严经》中说：无论谁，自身与诸佛，安住于自性平等中，不住不取，彼等将成为善逝。色、受、想、识和心，无数如来，彼等将成为大雄。就像这样，有些人诽谤将五蕴显示为胜者坛城，也应该一同诽谤这些宣说此意义的经部。又，如果为了道的意义，认为是为了对治的意义而修习遍计所执，那么，上面所说的遍计所执，以及所显示的自在之色等等，还有，遍计和周遍计的体性将在下面解释。还有其他人反驳说：如果烦恼没有可断之物，一切法自性涅槃，那么众生被什么束缚，而在轮回的苦海中感受各种痛苦呢？对此应说：虽然没有束缚者，但由于显现为被束缚，所以显现为感受痛苦。例如，国王的儿子或居士的儿子，年轻力壮，因贪图细沙而饱食和沉醉。为了玩耍进入自己的家中，他从仓库里取出装在扎玛托嘎里的珍宝，用红布包裹着，也倒入饮料中。扎玛托嘎的绳子也倒入米粥中。同样，他因许多事情而分心和玩耍，由于那个原因而变得饥饿，于是出去寻找食物，在米粥中看到一条蛇。然后他非常害怕，返回去喝饮料，看到饮料变成了血，又返回去，受到恐惧、饥饿和口渴的威胁。
English
Having such wisdom, and also having the wisdom that the five aggregates appear as mere illusions, is the supreme path. If one sees any difference, that is not the supreme path. Such a meaning is not only the meaning of the Secret Mantra, but is also stated in the definitive meaning Sutras. For example, in the Arya Ornamented Tree Sutra, it says: "Whoever abides in the equality of self and all Buddhas, without abiding or taking, those will become Sugatas. Form, feeling, perception, consciousness, and mind, countless Tathagatas, those will become great heroes." It is like that. Some people slander the display of the aggregates as the mandala of the Victorious Ones, and they should also slander the Sutras that teach such meanings together. Furthermore, if for the sake of the path, it is thought that one meditates only on what is imputed, considering it as an antidote, then the imputed that was mentioned above, and the display of the empowered form, etc., and also, the characteristics of imputation and pervasive imputation will be explained below. Furthermore, others object: If there is no substance to be abandoned from the afflictions, and all dharmas are naturally in Nirvana, then by what are beings bound, that they experience various sufferings in the ocean of Samsara? To that, it should be said: Although there is no binder, suffering appears to be experienced from what appears to be bound. For example, a young son of a king or a householder, strong and intoxicated with desire for fine sand, enters his own house for play. He takes out the precious jewels wrapped in red cloth inside a zamatog in the treasury and pours them into the drink. The rope of the zamatog is also poured into the rice porridge. Likewise, he is distracted and plays with many things, and because of that, he becomes hungry and goes out to find food, and sees a snake in the rice porridge. Then he is very frightened and returns to drink, and sees that the drink has turned into blood, and returns again, threatened by fear, hunger, and thirst.
Chinese
变成那样后，他哭着大声哀嚎。一位近侍走到他跟前说：“孩子，你为什么这样？我饥渴难耐，出去找食物，结果米饭里有蛇，饮料变成了血，既可怕又令人作呕，虽然饥渴，却无法食用，所以我才哭啊。”然后，如果那位近侍觉得那个年轻人一点诀窍都没有，就会这样说：“孩子，别哭了！我会把蛇拿走，把血也拿走，还会给你没有污垢的食物和饮料。”这样说完，他拿走了绳子和宝石，给了他食物和饮料。那个年轻人心想：“这位近侍拿走了污垢，给了我没有污垢的食物和饮料。”这样想着，他就从痛苦的束缚中解脱了。如果那个年轻人稍微懂得一些诀窍，就会这样说：“这里哪里有蛇？这只是你自己放下的绳子啊。这里哪里有血？这只是你自己放下的宝石的光芒啊。”这样一说，那个年轻人就明白了所有的食物和饮料原本就是没有污垢的，从而从束缚中解脱了。同样，虽然一切事物都如幻象一般，但众生却不明白这个道理，因为执着于实有，所以才显得被烦恼束缚，并体验着痛苦。就像这样，对仅仅是幻象的事物执着于实有。然后执着于相状。然后产生贪恋，所有的烦恼都彻底扰乱。受其影响，造作各种各样的业。受其影响，才显得产生了这个纯粹的痛苦之蕴。由于显现的缘故，又会产生对实有的执着等等，就像之前一样。又说，这样看来，烦恼、业和痛苦的特性，以因果的方式显现，这本身就是诸法的自性。如果说，存在之物也是如此，那么，对于显现为实有的事物，不要寻找其他的实体，不要寻找实体的其他部分，不要寻找功德的其他部分，不要寻找基础，如果只是给显现的相状贴上标签，那就贴吧，忍受吧。那么，寻找其他实体是什么呢？例如：
English
Having become like that, he was crying and wailing loudly. A close attendant went to him and said, "Child, why are you like this? I am hungry and thirsty, and when I went to find food, there was a snake in the rice. The drink has turned into blood, which is terrifying and disgusting. Although I am hungry and thirsty, I cannot eat, so I am crying." Then, if that attendant thought that the young man had no understanding of the key points at all, he would say, "Child, don't cry! I will remove the snake, remove the blood, and give you food and drink that is free from defilement." Having said this, he removed the rope and the jewel, and gave him food and drink. The young man thought, "This attendant has removed the defilement and given me food and drink that is free from defilement." Thinking this, he was liberated from the bonds of suffering. If that young man had a little understanding of the key points, he would say, "Where is the snake here? This is just the rope that you yourself put down. Where is the blood here? This is just the light of the jewel that you yourself put down." When he said this, the young man understood that all the food and drink were originally free from defilement, and thus he was liberated from the bonds. Similarly, although all phenomena are like illusions, sentient beings do not understand this, and because of clinging to things as real, they appear to be bound by afflictions and experience suffering. Like this, they cling to what appears to be merely an illusion as something real. Then they cling to characteristics. Then desire and attachment arise, and all the afflictions are completely disturbed. Under their influence, they manifestly accumulate various actions. Under their influence, this mass of suffering alone appears to arise. Due to the power of appearance, clinging to things as real arises again, and so on, just as before. Again, it is said, "Thus, the characteristics of afflictions, actions, and suffering, arising as cause and effect, are indeed the very nature of all phenomena. If it is said that the substance that exists is also the same, then, for things that appear as real, do not seek another entity, do not seek another part of the entity, do not seek another part of the qualities, do not seek another basis. If you are merely labeling the appearance of characteristics, then label it and endure it. So, what is seeking another entity? For example:"
Chinese
当看到蓝色的布匹时，除了仅仅是显现为蓝色的形象之外，还可以认识到由自身性质的大种所组成的、能够发挥作用且作为实物存在的其他事物。就像这样说一样。那么，什么是从实物部分来证实其他部分呢？就像这样说，这个显现仅仅是布匹的蓝色而已，还有其他的蓝色部分，如蓝宝石和靛蓝以及树叶等其他的蓝色部分，以及这块布匹本身的遮蔽物的阻隔，仅仅是显现为阻隔而已，还有其他可以认识到的未见到被遮蔽物阻隔的蓝色部分。就像这样说一样。那么，什么是证实其他功德部分呢？就像这样说，这仅仅是看到了布匹的颜色和形状而已，还有其他可以认识到的，如它的种类、原因、来源、耐用性、轻重、柔软粗糙、能力和价值等等。就像这样说一样。那么，什么是证实其他所依处呢？就像在看到蓝色树叶时，误以为是蓝色布匹的时候，就像这样说，这仅仅是显现为蓝色布匹的样子，但它的实物是蓝色树叶，还有其他可以认识到的未被认识的事物。就像这样说一样。像这样，这些证实其他特征的方法，都是从认为人与法的实物存在而产生的。其中，证实实物的其他部分和证实功德的其他部分这两种，是从认为人有实物而产生的。证实其他的实物和证实其他的所依处这两种，是从认为法有实物而产生的。像这样，那些认为人有实物的人，在专注于布匹时，会从不相似的种类，如瓶子等事物中排除，也会从相似的种类，如第二块布匹等事物中排除，从而证实布匹的自性是唯一的实物。那时，颜色和触感等一切都被认为是那个自性的功德的差别。因此，即使看到了一个自性的一个功德部分，也会有其他部分未被看到。瓶子等其他事物和第二块布匹等其他事物也都是各自不同的自性，因此在它们身上存在着
English
When seeing a blue cloth, besides merely appearing as a blue image, one can also recognize other things that are composed of the great elements of their own nature, capable of functioning, and existing as real objects. It is like saying this. So, what is it that proves other parts from the part of the real object? It is like saying, "This appearance is only the blue of the cloth, but there are other blue parts, such as sapphire and indigo, and leaves, etc., other blue parts, and even the obstructions of this cloth itself, it only appears as an obstruction, and there are other blue parts that are not seen due to the obstruction that can be recognized." It is like saying this. So, what is it that proves other qualities? It is like saying, "This is only seeing the color and shape of the cloth, but there are other things that can be known, such as its type, cause, origin, durability, weight, softness, roughness, ability, and value, etc." It is like saying this. So, what is it that proves other bases? For example, when seeing a blue leaf and mistaking it for a blue cloth, it is like saying, "This only appears like a blue cloth, but its real object is a blue leaf, and there are other things that can be known that are not known." It is like saying this. Like this, these methods of proving other characteristics arise from believing in the existence of real objects of persons and phenomena. Among them, proving other parts of the real object and proving other parts of the qualities both arise from believing in the existence of a real object of a person. Proving other real objects and proving other bases both arise from believing in the existence of a real object of phenomena. Like this, those who believe in the existence of a real object of a person, when focusing on a cloth, will exclude it from dissimilar types, such as pots, etc., and also exclude it from similar types, such as a second cloth, etc., thereby proving that the self-nature of the cloth is a single real object. At that time, all colors and tactile sensations, etc., are considered to be distinctions of the qualities of that self-nature. Therefore, even if one sees one quality part of one self-nature, there will be other parts that are not seen. Other things like pots and other things like a second cloth are also each different self-natures, so what exists in them