English
Just as the sky does not obstruct the birth of birds, and because there is a sky that does not obstruct, if the proximate cause is complete, they will appear. Therefore, there are terms such as "clouds appear in the sky." Similarly, this mind-essence does not actually generate the conventional dharmas of the three bases, paths, and fruits, nor is it the cause of generating them, although their appearance is indeed its function. Because this dharma-nature is all-encompassing, samsarins, yogis, and Buddhas experience this and that. In these three states, when the dharmas of the base, path, and fruit appear, this mind does not obscure or obstruct them, and it exists as the basis and support of them. If this unobscuring and unobstructing mind-essence did not exist, they would not appear. Because it exists when the proximate cause is complete, they appear. Therefore, all conventional dharmas arise from the ultimate realm. All the dharmas of the base, path, and fruit have appeared. These various appearances are its function. Because this is a conventional expression, considering cause, effect, agent, and action as the same is merely a nominal designation based on similarity. Therefore, in reality, the ultimate is not related to the conventional, and the conventional, because it lacks inherent existence, has nothing to relate to, and is therefore unrelated to the ultimate. The conventional arises because the ultimate dharma-nature exists, and if the ultimate dharma-nature did not exist, the conventional could not arise. Therefore, although the ultimate is not related to the conventional, the conventional is related to the ultimate, which is merely a conventional expression, and this relationship is also a nominal designation. Therefore, the dharma-nature is: possessing all aspects, lacking all aspects. That is, it possesses all the aspects of the ultimate, exists in all aspects with its own nature, is self-established and existent, but it does not have any conventional aspects, because all conventional aspects have never existed from the beginning. Such an all-encompassing dharmadhatu is the very nature of mind, and therefore it is called the naturally luminous mind-essence. Its essence is unchanging bliss.
Chinese
是的。它的自性是空形大手印。它的特点是，因为是三世一切佛的自性，所以称为如来藏。这样一来，见到空形就见到心性，见到法身，见到胜义谛，见到实相，见到灭谛，这样介绍。依靠空性一切相，作为一切法的基础而介绍，这是第五个介绍段落。 第二个是，心性一切相，虽然相的差别无边，但从体性的角度来说，只是法界大乐而已。在那里，本来就没有能取所取的戏论法。虽然不是原始的智慧自身显现出迷乱的现象，但因为那个智慧是具缘众生心续或阿赖耶识具有遮蔽性的自性，所以看不到真实存在的自性，而只是对阿赖耶识自明自显产生各种迷乱。虽然是体性迷乱的一部分，但也能消除许多其他的迷乱。对于胜义的法界，具有亲近和希求的形态，对法的信心，对众生的慈悲，以及具有精勤的禅定，和进入实相的智慧等等，所有道之法也都在阿赖耶识自明自显的显现中产生，从而逐渐消除应断的暂时的垢染。道之法的所有显现基础，仅仅是阿赖耶识，也通过修道的威力融入胜义的法界。具有能取所取二相的阿赖耶识是心性的遮蔽，因此，要消除道之基础的遮蔽。道本身最终也属于遮蔽，但它能消除所有其他的遮蔽。最终，就像木柴烧尽火也熄灭一样，道本身也会自然消失。那时，所有的世俗遮蔽都已耗尽，唯一的胜义实相变得普遍广大，这就是被称为获得佛果和究竟果位。
English
Yes. Its own form is the Great Seal of Empty Form. Its characteristic is that it is called the Tathagatagarbha because it is the nature of all Buddhas of the three times. In this way, seeing the empty form is seeing the nature of mind, seeing the Dharmakaya, seeing the ultimate truth, seeing the reality, and seeing the cessation truth, so it is introduced. Relying on emptiness in all its aspects, it is introduced as the basis of all dharmas, which is the fifth section of introduction. The second is that although the nature of mind has infinite aspects, from the perspective of essence, it is only the great bliss of Dharmadhatu. There, the dharmas of grasping and clinging have never existed from the beginning. Although it is not the original wisdom itself that manifests the appearance of delusion, because that wisdom is the nature of obscuration in the mind stream or Alaya consciousness of sentient beings with karma, they do not see the truly existing nature, but only various delusions arise in the self-awareness and self-illumination of Alaya consciousness. Although it is a part of the delusion of essence, it can also eliminate many other delusions. For the ultimate Dharmadhatu, it has the form of closeness and desire, faith in the Dharma, compassion for sentient beings, and diligent Samadhi, and wisdom that enters into reality, etc. All the dharmas of the path also arise in the manifestation of the self-awareness and self-illumination of Alaya consciousness, and gradually eliminate other adventitious stains that should be abandoned. The basis of all manifestations of the dharmas of the path, which is only Alaya consciousness, also dissolves into the ultimate Dharmadhatu by the power of practicing the path. The Alaya consciousness with the dualistic appearance of grasping and clinging is the obscuration of the nature of mind, therefore, the obscuration of the basis of the path should be eliminated. The path itself ultimately belongs to obscuration, but it eliminates all other obscurations. Finally, just as the fire disappears when the firewood is exhausted, the path itself will also naturally vanish. At that time, all the conventional obscurations are exhausted, and the only ultimate reality becomes universally vast, which is called obtaining Buddhahood and the ultimate fruition. Also, from the perspective of Dharmadhatu itself, there is the time when it is obscured by obscurations, the time when obscurations are being removed, and the time when they have been removed.
Chinese
虽然没有“那个时候”这样的区分，但有情众生的智慧次第有三种。可以与须弥山脚下居住的盲人的时期和睁开眼睛的时期作比喻。就像那样，经中说： “界乃三种位，是三士之教。” 因为很难理解法界的自性，所以对具有传承的补特伽罗的那三种位安立名言，从而使人理解法界，因此是进入实相。第二，像那样，将显现之门——基、道、果三者的所有法，以及遍一切处的法界如来藏，在此处作为所诠，确定为离戏论。所谓离戏论和无戏论，那么什么是需要远离的戏论，谁是需要去除的对象呢？戏论就是境与有境，或者识与所识，或者所证与能证，或者所取与能取等等；还有大小、好坏、边中等等；以及东方等等的方分；过去、未来、现在等等的时间分；内外中间等等的处所分；生、灭、住三种等等的体性分，在这些方面产生错觉，对显现妄加分别和执着。那些戏论本来没有，只是由心所假立，仅仅是名称和符号，如果不安立这些，就会以唯一令人愉悦的方式存在，虽然看起来好像存在，但在事物的本性和状态上从未存在过。如来佛陀也说它不存在。用思所成慧来观察也找不到。用修所成慧也证悟到它不存在。因为圣者们从未见过任何东西，所以，无论是世俗谛还是胜义谛，作为所诠的那些戏论，从本初就没有。从本初就没有成立过。那些戏论的每一个都不存在的道理，这里不写，因为说也说不完，而且粗略的理解容易产生，细微的道理一般人难以理解，在介绍禅修的时候，成立正理的理证不是此时的重点，而且这是大乘显宗密宗一切宗派都著名的共同之处，而且在其他地方寻找也能找到。
English
Although there is no distinction such as "that time," the levels of intelligence of sentient beings occur in three ways. It can be compared to the time of the blind person living at the foot of Mount Meru and the time of opening the eyes. Like that, it is said in the scriptures: "The realm is in three states, it is the teaching of the three types of people." Because it is difficult to understand the nature of the dharmadhatu, nominal designations are established for the three states of the individual who possesses the lineage, thereby enabling people to understand the dharmadhatu, and therefore it is entering into reality. Secondly, like that, taking the door of manifestation—all the dharmas of the base, path, and result—and the all-pervading dharmadhatu tathagatagarbha, as the object to be defined in this context, establishing them as free from elaboration. What is meant by being free from elaboration and without elaboration, then what is the elaboration that needs to be abandoned, and who is the object that needs to be removed? Elaboration is the object and the subject, or the knower and the known, or the object to be realized and the agent of realization, or the apprehended and the apprehender, and so on; and also large and small, good and bad, center and edge, and so on; and the divisions of directions such as east, and so on; the divisions of time such as past, future, and present; the divisions of places such as outer, inner, and intermediate; the divisions of essence such as arising, ceasing, and abiding, and so on. In these aspects, there is delusion, and imputation and clinging to appearances. Those elaborations are originally non-existent, but are merely fabricated by the mind, merely names and symbols. If these are not established, they will exist in a uniquely delightful way, although they appear as if they exist, they have never existed in the nature and state of things. The Tathagata Buddha also said that it does not exist. Even if one investigates with wisdom born of thought, it cannot be found. With wisdom born of meditation, one also realizes that it does not exist. Because the noble ones have never seen anything, therefore, whether it is conventional truth or ultimate truth, those elaborations as the object to be defined, are originally non-existent. They have never been established from the beginning. The way in which each of those elaborations is non-existent will not be written here, because there is not enough time to explain, and a rough understanding is easy to arise, and subtle reasons are difficult for ordinary people to understand, and at the time of introducing meditation, the reasoning of establishing validity is not the main point of this occasion, and this is a common point well-known to all the Mahayana sutras and tantras, and it can be found by searching elsewhere.
Chinese
之所以会如此转变。要这样了解非共同的差别：所有世俗显现声响所包含的法，境与有境、大小边中、生灭住三者等都不成立。因为这些不成立的缘故，这些显现声响都只是显现为错觉而已。其原因是，如果显现为生灭住三者存在，就必须成立生灭住三者，但生灭住三者本来就不成立，所以显现为生灭住三者只是错觉而已。境与有境等其他一切也同样可以套用生灭住三者的道理。胜义法界中，境与有境、大小边中、生灭住三者等任何事物都不存在，虽然因为这些不存在，胜义中没有任何戏论之法，但胜义并不会因此而不存在。其原因是，这与之前的世俗情况不同。只要存在一个世俗之法，就必须存在于某种戏论的相中。因为没有那个，所以那个也不存在。胜义界虽然存在，但不必存在于那些戏论之相的体性中。因此，即使那些不存在，胜义也不会不存在。例如，如果根本没有“生”这个概念，那么显现和体验为生的现象就完全可以断定为错觉，但胜义界不是显现为生的法，所以即使生根本不成立，胜义界也不会因此而不成立。胜义界存在的其他理由。如是说：非异故，非颠倒故，彼灭是圣者之行境，是圣者之法之因故。等等，通过教证、理证、诀窍和经验这四种量，可以成立实相安住。例如，门边站着名叫天授的人，却误以为是牛，当真正看到时，错觉就会消除。将这个例子与此结合。所有世俗显现声响的法，都是无生、无灭、无住的。没有境，没有有境。没有人，没有法我。胜义界也是无生、无灭、无住的。没有境，没有有境。没有人，没有法我。即使如此，这些显现声响的法也永远不存在，而胜义界则安