English
It is like saying "permanent." Because the noble ones do not examine the faults of others. The Ratnakuta Sutra says: "I conceal my own faults, but I perceive the faults of others. These two are like a poisonous fire. The wise should abandon this wound." Also, the Bhagavan said, "Except for me and those like me, one person should not measure another." Even if one is ugly, foolish, or without gain, even if one should be despised and belittled, because the nature and behavior of people are difficult to know, one should not rashly impute faults to them. In the Sutra of Determinate and Indeterminate Actions, it says: "Whatever faults you see in anyone, do not speak of their faults. Whatever kind of action is done, one will obtain a result like that." In the Question of Sagaramati Sutra, it is said that there are four things that obstruct the Great Vehicle: praising one's own qualities, disparaging the qualities of others, blazing with the pride of "I am," and holding firm to anger. Third, thus and so. 5. Thus, by long habituation to seeing emptiness in meditative equipoise and by connecting with virtuous conduct in the post-meditation state, both the great accumulations of merit with focus and wisdom without focus will gradually be perfected, and the two obscurations of afflictions and knowledge to be abandoned will also gradually diminish. As it says in the Secret Sutra of the Tathagata: "By the accumulation of wisdom, all afflictions will be abandoned. By the accumulation of merit, all beings will be nourished." Therefore, the accumulation of merit is the proximate cause for the arising of the two form bodies, thereby benefiting beings. Similarly, the dualistic conceptual thoughts of grasper and grasped, which have been habituated since beginningless time, and the ignorance of innate self-grasping, are difficult to destroy except through the path of meditation. For example, just as thick ice in the summer melts as the sun gradually rises, so too, what is to be abandoned gradually subsides and diminishes, and becomes pacified in the realm of non-conceptualization. Fifth, on the ultimate path of no more learning, there are two: showing the Dharmakaya of the wisdom that knows suchness and all that exists, and the form body for the benefit of others drawn by compassion and aspiration. First, non-conceptual, etc. 5. The dualistic conceptual thoughts of grasper and grasped
Chinese
无分别且法界与智慧无别，任运成就，具足二净者，是法身，即是佛。彼时二障及其习气于法界中清净，故所见显现为错乱之境，三界之心与心所皆以完全清净之方式远离。 遍知智慧，乃虚空之行境，法性无为，自证自于任运成就中安住。 若谓遍知无为不合理，则《楞伽经》云：识乃生灭，于境有碍，有无等堕于边。 智慧乃不生不灭等，与彼相违。 又《宝性论》云：无为且任运成就。 亦如《宝积经》所说，且以理亦成立，故遍知乃无为。 彼无有分别执着，如实尽所有性所摄之所知，皆如镜中现影般自然而知。 以威力与神变所代表之功德，如二十一种功德等，有不可思议之功德。 第二，彼获得等。５ 如此于普光地安住之佛法身，于获得之后，原始之本性法界，远离一切戏论，故虽无有幻化等，然于往昔行持道之时期，以发众多愿力之威力，及大悲周遍不断垂视之故，为利有情众生，于初地至十地之间，有将化身安立为报身之共同报身，及唯于十地显现之不共报身，以及于四大洲百俱胝之中，调伏有情之种种化身，即二色身，于法身不离之同时，自然而生。 彼后，随所化有情众生各自之意乐与想法，以身语意之方式，显现不可思议之幻化，虽无有分别，然亦示现种种乘之法，乃至轮回未空之间，唯行利他之事而安住。 《宝性论》云：如意宝无分别，能满一切愿，不费力而能，普施于他众。
English
That which is non-conceptual, and in which the dharmadhatu and wisdom are inseparable, spontaneously accomplished, and possesses the two purities, is the Dharmakaya, that is, the Buddha. At that time, the two obscurations together with their habitual tendencies are purified in the dharmadhatu, so the perceived appearances are a mistaken realm, and all the minds and mental factors of the three realms are separated in a completely pure manner. The omniscient wisdom, the sphere of activity of space, the unconditioned nature of reality, self-awareness abides spontaneously accomplished in itself. If you think that omniscient unconditioned is not reasonable, then the Lankavatara Sutra says: Consciousness is born and dies, is obstructed by objects, and falls into extremes such as existence and non-existence. Wisdom is unborn and unceasing, etc., the opposite of that. Also, the Uttaratantra says: Unconditioned and spontaneously accomplished. As it is also said in the Jewel Store Sutra, and it is also established by reason, therefore omniscience is unconditioned. From that, without conceptual grasping, all knowable objects included in suchness and as-it-is-ness are spontaneously known, just like reflections appearing in a mirror. He possesses inconceivable qualities, such as the twenty-one categories of qualities represented by power and miraculous abilities. Secondly, after obtaining that, etc.5 Thus, after obtaining that Buddha Dharmakaya who abides in the land of all-pervading light, the dharmadhatu of primordial nature is beyond all elaboration, so although there is no emanation, etc., from the time of practicing the path in the past, by the power of making many aspirations and the constant compassionate gaze, for the benefit of sentient beings, from the first to the tenth bhumis, there is the common Sambhogakaya in which the Nirmanakaya is established as the Sambhogakaya, and the uncommon Sambhogakaya that appears only on the ten bhumis, and the various Nirmanakayas that tame beings in the hundreds of billions of four continents, that is, the two form kayas, arise spontaneously without moving from the Dharmakaya. Then, according to the inclinations and thoughts of each sentient being to be tamed, inconceivable transformations appear in the form of body, speech, and mind. Although there is no conceptualization, he teaches the Dharma of various vehicles, and abides only acting for the benefit of others until samsara is empty. The Uttaratantra says: Just as a wish-fulfilling jewel fulfills desires without conceptualization, it generously gives to others without effort.
Chinese
如是无勤成就之贤善，为利他故存留于轮回。如是等等。因此，不要认为身语之游舞仅仅由所化众生的意乐所摄持。如果那样，对于尚未进入道者，由于自相续的意乐所摄持而显现佛之色身等，将成为过失。因此，佛之悲心与众生清净之心二者是相互依存而生起的。于众生心中显现身语之相，犹如具备瓶子形状的意识。色身虽是无漏善之影像，然其体性不离法身，故具足一切智慧与功德，并且法身也具有色身的一切功德，并非自性具有，而是如水之于湿性、火之于热性般具有，如前述众生之界一般。然而，其体性是远离戏论且具足清净二者。相似之例如同宝珠等，否则便如缺乏愿力与悲心牵引的空虚之物。先前根本科判第三部分，结尾教诫之义有二：教诫凡夫，教诫他人听闻和讲说佛法。第一部分有十一：因菩提为自他一切众生所共有而教诫修持，导师之教法以譬喻易于理解，以无常之厌离而策励修法，思维暇满难得而策励修法，虽知果为痛苦却仍造作恶因，对此生起悲悯，导师自己也因轮回之苦而厌离，从而教诫他人，不应以我执束缚孩童，而应令其生起对解脱的渴望，对特定之修行者进行教诫，以譬喻显示善恶之利害极大，解脱依赖于自己，以及对长期无意义地衰老而生起悲悯。第一部分是：因此等等。因此，或者说此后，导师我亦将前往寂静之山间寺院。因此，希望希求解脱者能够如前所述般，通过四谛之门来思维修持解脱大菩提之理的各个支分要义。应当精勤努力如法修持殊胜之佛法
English
Thus, the virtuous and effortless accomplishment is to remain in samsara for the sake of others. Thus and so on. Therefore, do not think that the play of body and speech is solely gathered by the aspirations of those to be tamed. If that were the case, it would be a fault that even for those who have not entered the path, the form body of the Buddha, gathered by the aspirations of their own minds, would appear. Therefore, the compassion of the Buddha and the pure mind of beings arise in interdependence. The appearance of body and speech in the minds of beings is like the consciousness possessing the form of a vase. Although the form body is an image of immaculate virtue, its essence does not go beyond the Dharmakaya. Therefore, it possesses all wisdom and qualities, and the Dharmakaya also possesses all the qualities of the form body, not inherently, but like moisture in water and heat in fire, as explained earlier regarding the realm of beings. However, its essence is both free from elaboration and endowed with purity. A similar example is like a jewel, otherwise it would be like an empty object devoid of the pulling force of aspiration and compassion. Previously, the third part of the root outline, the meaning of the concluding advice, has two parts: advising ordinary beings and advising others to listen to and teach the Dharma. The first part has eleven: advising to practice because enlightenment is common to oneself and others, the teacher's teachings are easy to understand with examples, encouraging Dharma practice with the weariness of impermanence, encouraging Dharma practice by contemplating the difficulty of obtaining leisure and endowment, feeling compassion for those who know the result is suffering but still create evil causes, the teacher himself is weary of the suffering of samsara and therefore advises others, children should not be bound by the burden of self-grasping but should be made to generate a desire for liberation, advising specific practitioners, showing with examples the great benefits and harms of good and evil, liberation depends on oneself, and feeling compassion for aging meaninglessly over time. The first part is: Therefore, etc. Therefore, or after that, the teacher, myself, will also go to a secluded mountain monastery. Therefore, may those who desire liberation contemplate the meaning of the branches of the method of practicing liberation and great enlightenment through the door of the Four Noble Truths, as explained above. One should diligently strive to practice the excellent Dharma properly.
Chinese
三界轮回的痛苦和果位菩提的果位，不是少数人独有的，而是我们所有众生的共同之处。第二点是：导师等。11 我们的导师的珍贵教法，就像撑开的伞，像太阳一样平等地照耀着所有众生。但是，就像朝北的方向永远照不到太阳一样，那些邪见深重的人无法理解，所以要以对导师及其教法的坚定信仰，努力修行正法。之后，要对修行者们说的是：就像“今天”或“今年”存在，那么“明年”也必然存在一样，这是世人皆知的。既然今生存在，来世也必然存在。由于突如其来的死亡没有定数，明年和来世哪个先到，谁也无法预料。所以，就像为了明年而从今年开始努力耕作一样，为了来世，为什么不从现在开始努力修行呢？应该努力修行啊！为什么呢？因为没有意识到自己正被无常的罗刹抓住，如果意识到了，既然确定无法逃脱死亡，那就迅速积累能带来暂时和长远安乐的福德吧！《本生经》中说：所有的道路都被死主阻断，毫无顾忌地尽情享乐，对于生活在这样境地的人，竟然没有恐惧，真是太奇怪了！第三点是：必须等。7 修行正法需要精进，与精进相违背的是懒惰，而对治懒惰最好的方法莫过于思维无常。所以，必须思维死亡以及何时死亡没有定数，不要一刻离开佛法，每天都要计算自己积累了多少善业，对成就感到欢喜并回向，以后也要继续努力修行。就像以前一位名叫声明的婆罗门，用白色和黑色的石子来计算善恶，以此作为精进的榜样。如果不这样有节制、有空闲地努力，那么今生是无法永恒存在的，就像草尖上的露珠一样，转瞬即逝；口中的呼吸，就像雾气一样，转瞬即逝；四大组成的身体
English
The suffering of the three realms of samsara and the attainment of enlightenment as a result are not exclusive to a few, but are common to all beings. Secondly: The Teacher, etc. 11 Our Teacher's precious teachings, like an umbrella, shine equally on all beings like the sun. However, just as the sun never shines on the north side, those with deep-seated wrong views cannot understand. Therefore, one should strive to practice the Dharma with firm faith in the Teacher and his teachings. Afterwards, what should be said to the practitioners is this: Just as "today" or "this year" exists, so "next year" must also exist, as is well known in the world. Since this life exists, the next life must also exist. Since there is no certainty about sudden death, no one can predict which will come first, next year or the next life. Therefore, just as one strives to cultivate from this year for the sake of next year, why not strive to practice the Dharma from now for the sake of the next life? One should strive to practice! Why? Because one has not realized that one is being seized by the demon of impermanence. If one realizes this, since it is certain that one cannot escape death, then quickly accumulate the merit that brings temporary and long-term happiness! The Jataka says: All paths are blocked by the Lord of Death, and one enjoys oneself without any hesitation. It is strange that people living in such a situation have no fear! Thirdly: It is necessary, etc. 7 Diligence is needed to practice the Dharma. The opposite of diligence is laziness, and the best way to counteract laziness is to contemplate impermanence. Therefore, one must contemplate death and the uncertainty of when one will die, and not leave the Dharma for even a moment. One should count the accumulation of virtuous deeds every day, rejoice in the accomplishments, and dedicate them, and continue to strive to practice in the future. Just like the Brahmin named Declaring Sound, who used white and black pebbles to count good and evil, as an example of diligence. If one does not strive in this way with moderation and leisure, then this life cannot last forever, like a dewdrop on the tip of a blade of grass, it is about to disappear; the breath in the mouth, like mist, is about to vanish; the body composed of the four elements