Chinese
生计是舍弃邪命，如来如何开许那样受用，因而确信是清净的生计，这三者是使他人生信的支分。正勤６是：为了断除以修道所要断除的烦恼而精进。正念４是：不忘对治近烦恼沉掉的所缘。正定是：依靠第四禅的地面，成办现证等广大功德。这三者是不相违品的支分。如是于学道中，依于串习三十七菩提分法，最终连接于究竟无学道。特别是修道之初，必须了知自己具有如来藏或自性安住的种性，若不了知则不生起欲成佛之心，譬如若不确定下面有黄金，则不生起挖金之心。圣者龙树菩萨说：若有界，则作业，能见萨勒树林。若无界，即使作业，唯生烦恼。如是所说，对此，究竟法身的功德如同虚空，往昔于具足一切凡庸束缚之补特伽罗相续中，后来显现是有，因为若无种性，即使精进也不应理，并且法身的功德是自性无为常恒的体性，因为这三个原因，以观待的道理成立于有情相续中有如来藏，并且轮涅一切法于实相大空原始光明中无别一味之故。以错乱为客尘所幻化的有情们，也未曾动摇于实相胜义的法性，以法性的道理成立，并且客尘的垢染可断除，以及功德本具的法身于一切无有差别之故，成立有种性。若有此，则有情成为具有如来藏者，以能作的道理成立等清净道理之门，以及甚深不退转的了义经
English
Livelihood is abandoning wrong livelihood and enjoying it as the Tathagata has permitted, thus having faith in pure livelihood. These three are the limbs that make others believe. Right effort 6 is: exerting effort to abandon the afflictions to be abandoned by the path of meditation. Right mindfulness 4 is: not forgetting the object of antidote to the near afflictions of dullness and excitement. Right concentration is: relying on the ground of the fourth dhyana, accomplishing vast qualities such as direct perception. These three are the limbs of the non-conflicting qualities. Thus, in the path of learning, relying on familiarizing oneself with the thirty-seven factors of enlightenment, one is ultimately connected to the ultimate path of no more learning. In particular, at the beginning of the path of meditation, one must know that one has the Tathagatagarbha or the naturally abiding lineage, and if one does not know this, the mind of wanting to become a Buddha will not arise, just as if one is not sure that there is gold below, the mind of wanting to dig gold will not arise. The noble protector Arya Nagarjuna said: If there is a realm, then by doing work, one will see the Sala forest. If there is no realm, even if one does work, only afflictions will arise. As it is said, the ultimate qualities of the Dharmakaya are like space, and in the past, in the continuum of a person who has all ordinary bonds, it appears later, because if there is no lineage, even if one strives, it is not reasonable, and the qualities of the Dharmakaya are naturally unconditioned and of a permanent nature, because of these three reasons, it is established by the reason of dependence that there is the Tathagatagarbha in the continuum of sentient beings, and because all the dharmas of samsara and nirvana are inseparable and of one taste in the great emptiness of the original great light. Even sentient beings transformed by accidental delusion have not moved from the Dharmata of ultimate reality, and it is established by the reason of Dharmata, and because the accidental stains can be removed, and the Dharmakaya with innate qualities is without difference in all, it is established that there is lineage. If there is this, then sentient beings become those who have the Tathagatagarbha, and it is established by the reason of being able to do, etc., the door of pure reason, and the profound sutras of definitive meaning that do not turn back.
Chinese
以及，弥勒尊者所著的《宝性论》，圣龙树所著的《法界赞》等可信的教证，以及吉祥时轮等的新续部不共的诀窍。依赖于三种量成立可信是重要的，对于此意义的关键，印度的大车乘们虽然达成了一致的见解，但由于暂时性的宗派承认的细微差别，在雪域之中，由于理解方式的不同，导致了辩论的波涛汹涌。实际上，为了让那些尚未成熟的众生最初听到就感到恐惧，如来并没有在初转法轮时直接宣说，而是在中间为了对治我执，以本体空性的方式宣说了三解脱门，并在末转法轮时，为了那些已经完全调伏的具大根器的菩萨们，从显现的角度，以自性身和智慧等方式，直接宣说了究竟的真实义。正如以种姓矿石冶炼的比喻等清楚地显示的那样，究竟的不共秘密要诀在一般密续和特别是时轮金刚中清楚地显示，而究竟的结论则确定为自性大圆满。这些的详细分类在一切智法王的语录宝藏中，以及我的上师妙音喜金刚面前所作的如来藏空性讲座狮子吼和对本元光明之义的分析等中可以理解，在此因文字繁多而不再赘述。意义的关键是，一切智大士说：解脱善妙之所依是种姓，彼亦心性光明之自性，无垢界即自性安住之种姓，彼之显现色身二者九种相，心性之自性本来自在者，如来宣说增长种姓。根本是觉性智慧光明，体性是无三毒之善妙。在解释中说：彼亦自性清净且体性无垢的心性即是佛陀。
English
and, the Uttaratantra composed by Lord Maitreya, the Dharmadhatu Praise composed by the noble Nagarjuna, and other reliable scriptures, as well as the uncommon instructions of the new tantras such as the glorious Kalachakra. It is important to rely on the three valid cognitions to establish trust, and although the great chariots of India have reached a unified understanding of this key point, due to the subtle differences in temporary sectarian admissions, in the land of snow, due to the different ways of understanding, the waves of debate are turbulent. In reality, in order to prevent those who are not yet mature from being frightened if they heard it from the beginning, the Tathagata did not directly teach it in the first turning of the wheel, but in the middle, in order to counteract the view of self, he taught the three doors of liberation in terms of emptiness, and in the final turning of the wheel, for those great-capacity Bodhisattvas who have been completely tamed, from the aspect of appearance, he directly taught the ultimate true meaning in terms of self-nature body and wisdom. Just as it is clearly shown by the example of refining the lineage ore, the ultimate uncommon secret keys are clearly shown in the general tantras and especially in the Kalachakra, and the ultimate conclusion is determined as the Great Perfection of Self-Nature. The detailed classifications of these can be understood in the treasury of the words of the Omniscient Dharma King, and in the Lion's Roar of the Emptiness Lecture on the Essence of the Tathagata and the analysis of the meaning of the Primordial Clear Light, etc., which were made in front of my master Jampal Gyepai Dorje, but here I will not elaborate further due to the fear of many words. The key point of the meaning is that the Great Omniscient One said: The basis of liberation and virtue is lineage, which is also the clear light of the nature of mind, the stainless realm is the lineage that abides in its own nature, its manifestations are the nine aspects of the two bodies, the nature of the essence is naturally inherent, the Tathagata said that it is the increasing lineage. The root is the clear light of the wisdom of awareness, the essence is the virtue without the three poisons. In the commentary it says: That is, the nature of mind, which is naturally pure and whose essence is stainless, is the Buddha.
Chinese
从本初安住的智慧本性，光明的心性显现中，圆满具足佛陀色身的功德，以九喻开示，并且从一切经续中宣说了空性中法身的功德如虚空般的譬喻。此二者无别即是无始的殊胜界，不变故名为自性种姓，清净垢染而显现功德圆满故名为增长种姓。但其根本即是觉性智慧光明。如是所说，虽说为二种姓，然本体一，仅是侧重不同而分，实则自心离戏，自生之智慧，其体性于任何事物皆不成立，而光明无碍显现的本初觉性，此清净明澈之觉性即是遍知智慧之种子，亦是如来藏。如龙树云：犹如处于地中央，清净无染之水般，烦恼之中之智慧，亦如是清净无染而住。又如《多哈歌》云：心性一者即诸法之种子，从彼生起轮回与涅槃，能赐予所欲之果，顶礼如意宝般之心。如是具有种姓者，生起菩提心为道之根本，如理决断二无我之义，彼当如何修习之理者，金刚持钦哲旺波如是说：菩萨愿文之教释中说，总的来说，对于闻思断除增益之义，从取舍之门专注于修持，特别是于决断人无我之义后，应当进入无分别智慧之修习。此中有二，即人无我之修习方式与法无我之修习方式。初者，所谓人我，即是缘于蕴等而执着我与我所之心，对此，异生凡夫执为真实，外道则认为常一自在，因此生起烦恼与种种业而流转于轮回，故而，为了成立其不存在，假设如此之我自性成立，则应成立与蕴为一，或
English
From the luminous nature of mind, which is the abiding wisdom from the very beginning, the qualities of the Buddha's Form Body are perfectly present. This is shown by nine similes, and the qualities of the Dharmakaya in emptiness are described in all the sutras and tantras with similes like the sky. The inseparability of these two is the excellent element without beginning. Because it is unchanging, it is called the self-existent lineage, and because it manifests with purified defilements and expanded qualities, it is called the expanding lineage. However, the root is the luminous wisdom of awareness itself. As it is said, even though it is explained as two lineages, they are separated only by emphasis on one aspect of the same essence. In reality, one's own mind is free from elaboration, and the self-arisen wisdom, whose nature is not established in anything, and the pristine awareness that appears clearly and unceasingly, this very clear and pure awareness is the seed of the all-knowing wisdom or the Sugata-garbha. As Nagarjuna said: 'Just as water is in the center of the earth, and remains without impurity, so too, wisdom within the afflictions, remains without impurity.' And as the Dohakosha says: 'Mind itself is the seed of all things, from which samsara and nirvana arise, and which grants the fruit of desires, I prostrate to the mind like a wish-fulfilling jewel.' Such a person with lineage generates the mind of enlightenment as the root of the path, and correctly ascertains the meaning of the two selflessnesses. How to meditate on this is as follows: Vajradhara Khyentse Wangpo said this: In the explanation of the Bodhisattva's aspiration prayer, it says: 'In general, one should practice single-pointedly the meanings that have been freed from the imputations of hearing and thinking, through the door of acceptance and rejection. In particular, after ascertaining the meaning of selflessness, one should engage in the meditation of non-conceptual wisdom.' There are two types of meditation here: the way to meditate on the selflessness of the person and the way to meditate on the selflessness of phenomena. The first is: the so-called self of the person is the mind that clings to 'I' and 'mine' by focusing on the aggregates and so on. Ordinary beings cling to this as real, and non-Buddhists consider it to be permanent, singular, and independent. Therefore, they generate afflictions and various actions and wander in samsara. Therefore, to prove that it does not exist, if such a self were established by its own nature, it would have to be established as either one with the aggregates, or
Chinese
是各自成立的。如果一体成立，就像蕴等生灭一样，我也将生灭。如果各自成立，因为找不到蕴以外的我。同样，如果我存在，则必须是身体、名、心三者之一。身体不是我，因为是由四大聚合而成的。名不是我，因为是临时安立的。心也不是我，因为没有成立为三时的自性。像这样，通过多种理性的方式，确定了人无我。这仅仅是声闻部和经部的观点的基础。第二，法是外在所取的境和内在能取的心，我对它们执着为实有和自相。为了证明它不存在，也有两种方式：证明所取无自性和能取无自性。第一种是，在佛教中，有小乘和大乘两种宗派。小乘有声闻分别说部和经部。大乘有唯识宗和中观宗。首先，声闻分别说部将一切所知确定为五蕴：显现是色，主要的是心，与心相关的心理活动，不相应行，无为法。他们认为所有这些蕴都是真实存在的。因为他们认为，由极微组成的粗大外境，以及意识流的实有，是世俗谛的假立蕴。所取是不可分割的极微，意识是刹那不可分割的实有胜义谛。因此，他们根本没有舍弃法我，即所取和能取。经部虽然认为非识色、无明心和心所是真实的，但非识色是不可破坏的，不相应行只是在色、心和心所的状态上假立的，没有其他的实体。无为法不是由因缘产生的。因此，他们不认为这些是实体，所以在法界的一个方面证悟了无我，因此更为殊胜。无论如何，为了驳斥他们所假立的所取外境是不可分割的极微的观点，需要讨论：它是一体存在还是