English
Most Indian and Tibetan scholars believe that there is no need to distinguish between true and false differences when associating "pure clinging" with "permanent self" and "independent and self-sufficient reality." The attachment, etc., produced by it, and the clinging to its reality, are both afflictive obscurations. Without it, there is no self of the person. Afflictive obscurations do not contradict cognitive obscurations, because they do not hinder the understanding of objects of knowledge. Cognitive obscurations contradict afflictive obscurations, because even though Hearers and Solitary Realizers have the four factors of ignorance, they are not afflicted. Therefore, afflictive obscurations accumulate the karma that throws beings into samsara and obstruct liberation. Cognitive obscurations, on the other hand, obstruct the understanding from subtle objects of knowledge to omniscience. Therefore, conventionally, the cause of samsara is the origin of suffering, and the way to abandon them. The *King of Samadhi Sutra* says: "With impurity, constantly pacify desire; with the power of patience, completely defeat hatred; with the power of wisdom, eliminate ignorance; attain the enlightenment praised by the Buddhas." It also says that when afflictions cease, the karma created by them also ceases. The *Sutra of the Meeting of Father and Son* says: "If you rely on cutting off afflictions, the path of karma will also be cut off. If the path of karma is cut off, it will become a stupa of the world." Furthermore, by searching for all things with discriminating wisdom, recognizing that they have no self-nature, and becoming accustomed to this, one can attain enlightenment. The *Seven Hundred Prajnaparamita Sutra* says: "If you search thoroughly, you will not find things. By well understanding the nature of phenomena that do not appear as entities in the mind, wise people can attain enlightenment." In addition, abandon the cause and effect of karma, afflictions, and suffering in reverse order. The *Root Wisdom Treatise* says: "Karma and afflictions arise from conceptual thought, and conceptual thought arises from elaboration and elaboration. Emptiness makes them cease." One should practice in this way. The third part of the root chapter, the Truth of Cessation, has four aspects: promising to explain, briefly explaining the qualities of nirvana, explaining the fruit in detail, and summarizing. The first point is: now, etc. Because of being tired of the cause and effect of samsara and being interested in the cause and effect of nirvana, the fruit of nirvana will be explained. After introducing it in this way, the second point is divided into two parts: eliminating the clinging to the reality of samsara and nirvana respectively, and regarding the happiness of peace as supreme.
Chinese
是教法。第一，轮回痛苦的显现和寂灭的安乐，二者本体并非各自不同。因为，轮回自性显现为真实，对此进行观察，证悟到无自性空性，即是寂灭涅槃。色之如是性和如来之如是性并非不同，无有差别等，出自《般若经》。《中论》中说：轮回与涅槃，无有丝毫异，涅槃与轮回，无有丝毫异，此二之差别，极微亦非有。如是。轮回自性本无是胜义谛，无而显现如幻是世俗谛。二者无别，如是证悟，仅以幻化不能作轮回之事。于灭谛，从反面亦有四种相。未来之因，俱生等灭故，是灭。一切烦恼错乱于法界中寂灭故，是寂灭。是圆满殊胜故，是殊妙。恒常不退转轮回，决定解脱，是为四种。第二，寂灭等。8 灭除轮回痛苦及其因的寂灭，其功德如何？以能取所取所摄的一切法，证悟到自性空性。不如理作意之分别念和我执二者，以及彼所生之业和烦恼皆无。三恶趣之饥渴寒热等，以及人之生老病死和天人转移堕落等一切痛苦皆无。因此，轮回无常痛苦之相，先前已断尽，之后亦不再生。如《中论》中说：内外自身中，我与我所念尽除，则取亦尽灭，彼灭故则生灭。如是声闻众如是证悟。彼经中说：身坏则感受凉，意识灭且行亦止，识亦灭尽已，如是此是痛苦边。如是无余依时，寂灭于一处而入涅槃。彼亦以离于色等贪欲之方式而自我。
English
That is the teaching. First, the appearance of suffering in samsara and the bliss of peace in cessation are not different in essence. Because, this appearance of samsara as inherently true, when examined and realized as emptiness without inherent existence, is peace and nirvana. The suchness of form and the suchness of the Tathagata are not separate, not different, and so on, as stated in the Perfection of Wisdom Sutra. The Root Wisdom says: "There is not the slightest difference between samsara and nirvana. There is not the slightest difference between nirvana and samsara. The slightest difference between these two does not even exist." So it is. Samsara is inherently non-existent, which is ultimate truth, and appearing while being non-existent is like an illusion, which is conventional truth. These two are inseparable, and if one realizes this, one cannot perform the actions of samsara with mere illusion. The truth of cessation also has four aspects from the opposite perspective. Cessation because the causes of future arising, including all arising, cease. Peace because all afflictions and delusions are pacified in the realm of reality. Excellent because it is the supreme perfection. Definitely arising without ever returning to samsara, these are the four. Second, peace, etc. 8 What are the qualities of attaining the peace that eliminates the suffering of samsara and its causes? By realizing that all phenomena included in grasping and being grasped are empty of inherent existence, the two kinds of improper conceptualization, self-grasping, and the karma and afflictions arising from them are eliminated. All the sufferings of the three lower realms, such as hunger, thirst, cold, and heat, and the sufferings of humans, such as birth, aging, sickness, death, and the transfer and fall of gods, are eliminated. Therefore, the characteristics of impermanence and suffering of samsara are completely exhausted from the past and will not arise in the future. As it says in the Root Wisdom: "When the thought of self and what belongs to self is exhausted in oneself, both internally and externally, then attachment will be exhausted, and when that is exhausted, birth is exhausted." Thus, the Hearers realize this. In their texts it says: "When the body is destroyed, feeling becomes cool, perception ceases, and formations cease, consciousness is extinguished, thus this is the end of suffering." Thus, in the state of no remainder, peace is attained in one direction and one passes into nirvana. That too, is self by way of being free from desire, which is longing for forms and so on.
Chinese
因为不执著，所以为了证悟常空、痛苦和无我，总的来说，要稍微证悟粗大的法无我。不是从细微处证悟，因为那些论典中没有开显圆满的显现、广大和究竟，而且没有以那种方式证悟。菩萨证悟二无我以及轮回涅槃平等性，获得将痛苦转化为快乐的等持，并且由于大悲心和愿力的牵引，直至菩提之间都在轮回中受生，行为上仅仅行利他之事，由于对多种等持之门获得自在，因此也获得不可思议的神通和幻化。如《经庄严论》云：“具足广大方便者，烦恼菩提成支分，轮回寂灭自性中，是故佛子不可思。”等等很多。第三，广说果，有三：声闻缘觉等小乘，菩萨，以及佛陀的神通之量。第一，声闻等。4 声闻等的神通之量有多少呢？就像这样，在等持的境界中，仅仅以幻化就能使他人眼中出现幻化，就像闪电一样迅速，一步就能跨越七个须弥山。入于等持时，以天眼能同时看到三千大千世界。如《俱舍论》所说，声闻、缘觉、佛陀三者没有现行作意，因此依次能见一千、二千、三千世界。有现行作意者，声闻能见二千世界，缘觉能见三千世界，佛陀能见无数三千世界。经中记载，目犍连之母去寻找生于佛土光明的儿子，又为了衡量佛陀语言的秘密之边际，越过西方世界恒河沙九十九倍的佛土，到达佛土光明幢，在光明幢佛陀面前，以佛陀的神力被抛掷，也没有找到语言的边际。因为不能返回，所以向佛陀顶礼，瞬间就返回的故事等等。第二，分为二。
English
Because of not being attached, in order to realize the emptiness of permanence, suffering, and selflessness, in general, one should slightly realize the gross selflessness of phenomena. It is not realized from the subtle aspects, because those treatises do not reveal the complete manifestation, vastness, and ultimate nature, and it is not realized in that way. Bodhisattvas realize the two selflessnesses and the equality of samsara and nirvana, attain the samadhi of transforming suffering into happiness, and due to the power of great compassion and aspiration, they take rebirth in samsara until enlightenment. In their actions, they engage solely in benefiting others, and because they have attained mastery over various doors of samadhi, they also attain inconceivable powers and magical abilities. As the Ornament of the Sutras says, "Those who possess great means, transform afflictions and enlightenment into limbs, in the nature of samsara and peace, therefore, the Buddha's sons are inconceivable." And so on, there are many. Third, the extensive explanation of the result has three parts: the lesser vehicle of Hearers and Solitary Realizers, Bodhisattvas, and the measure of the Buddha's miraculous powers. First, Hearers, etc. 4 What is the measure of the miraculous powers of Hearers, etc.? It is like this: in the state of samadhi, merely by illusion, they can make illusions appear in the eyes of others, as fast as lightning, and they can travel by traversing seven Mount Merus with each step. When in meditative equipoise, with the divine eye, they can see the entire three thousand great thousand worlds simultaneously. According to the Treasury of Knowledge, the three, Hearers, Solitary Realizers, and Buddhas, do not have manifest intentionality, so they see one thousand, two thousand, and three thousand worlds respectively. With manifest intentionality, Hearers see two thousand worlds, Solitary Realizers see three thousand worlds, and Buddhas see countless three thousand worlds. The sutra records that Maudgalyayana's mother went to find her son who was born in the Buddha-field of Light, and also in order to measure the boundary of the secret of the Buddha's speech, she crossed ninety-nine times the sands of the Ganges River in the western world, and arrived at the Buddha-field Banner of Light, in front of the Buddha Light Banner King, she was thrown by the power of the Buddha, but did not find the boundary of the speech. Because she could not return, she prostrated to the Buddha, and the story of her returning in an instant, and so on. Second, divided into two.
Chinese
宣说了。第一，例如菩萨的神通的程度。第二方面有两个：将事物变大变小；一个身体显现多种身的事业。第一，三千等。如果获得自在的菩萨们想，也能将此三千大千世界放入一粒芥子中，而芥子并没有比原来增大；三千大千世界也没有缩小。也能将一粒芥子变成三千大千世界那么大并覆盖。里面的众生都没有察觉，也能像把三千大千世界扔到其他世界一样。此外，还能将一劫变成一瞬间，将一瞬间变成一劫等等，进行变化。第二，那等。大菩萨从自己的座位上稍微也不动摇地安住着，从无数的世间之外，用自己的手拿起并示现不动佛的刹土等。在众多佛陀各自的面前，以供云供养，有些人讲经说法，听法和辩论等，同时示现。正如从初地获得百千万十二种功德一样。如《善行愿文》中所说，以及在《宝积经》和《无垢称经》等中广说。如《宝手经》中说：从手掌中，无量的供品，如对一个胜者做供养一样，对所有的胜者也同样供养，这就是持戒仙人的禅定神变。第三，佛陀的神通有六种：询问神通的程度；宣说一句话，使所化众生各自理解；一个身体，显现成所化众生各自喜欢的样子；显现却不是多重的例子；没有分别念，但愿力的力量却很稳固；显示有障碍者无法看见。第一，菩萨等。如果菩萨的神通是这样，那么如来神通的程度有多少呢？第二，如此等。如此，显现佛陀一个色身，而如世界微尘数那么多的众生，各自同时提出不同的疑问，如来