English
Therefore, the Buddha himself also possesses the essence of Buddhahood. Therefore, the Tathagatagarbha is neither existent nor non-existent, it is unconditioned, the ultimate truth of the unconditioned. Furthermore, the unsurpassed secret reality is: the Dharmadhatu of the Buddha is the essence of all the Buddha's qualities, and this is indisputable. Since it is inseparable from the Dharmadhatu of sentient beings, what is unreasonable about the fact that the Tathagatagarbha in the continuum of sentient beings also abides as the essence of all the Buddha's qualities? Therefore, the Uttaratantra Shastra says: "Light and non-light are indistinguishable, possessing the Ganges' sands, the dust-like Buddha's dharmas." Therefore, it proclaims that it is endowed with all the qualities that are the nature of the unconditioned, and therefore, it possesses all the ultimate truth of the Buddha's qualities. Therefore, the Dharmadhatu wisdom is completely pervaded by the ultimate truth. Although the other four wisdoms mainly abide in the primordial ultimate truth, there is also a slight portion of the newly acquired conventional truth through the practice of the path. The ten powers and four fearlessnesses, etc., are similar to this, while the qualities of the Rupakaya such as the major and minor marks, and the qualities of speech such as the sixty branches, the conventional truth and the ultimate truth are half and half. Similarly, the Svabhavikakaya is purely the ultimate truth, the Dharmakaya has more of the ultimate truth component, and the Sambhogakaya and Nirmanakaya, if the real and imputed are not distinguished, are also half and half. Activities are also, what appears to others is the conventional truth, while the wisdom of ability and power is the ultimate truth. Therefore, all that is encompassed by the ultimate truth, body, wisdom, qualities, and activities, primordially abides in the Tathagatagarbha. When a person becomes a Buddha, these are not newly acquired, but merely the removal of the obscuring stains. However, those conventional truth components are newly acquired. The ultimate truth components of the past Buddhas and future Buddhas are the same in essence, and the conventional truth components, from the time of attaining Buddhahood onwards, are also not different in nature. Since the time of attainment is different, it cannot be said to be one or different. Therefore, the cause produced by the practice of the path and the newly acquired result, since it is a cause and effect, it is true.
Chinese
没有。本来就存在的佛，仅仅是修道之佛的遮障消除而已，因此称为离系果。道也是那离系的因，仅仅是假立因果，并非真实。这离系果也不是《俱舍论》中所说的“离是慧所断”，不是分别考察的断灭。如《持世王经》中所说：“从本以来即已尽，因此称为尽。”如是所说，是胜义的离系果和灭谛。如果认为以道的力量断除障碍，与慧所断意义相同，那么，障碍并非从法界角度断除，而是从补特伽罗的角度断除。因此，仅仅是证悟成佛的补特伽罗获得了慧所断的离系，只是假立名称而已。因为法界本来就没有被垢染所染污，所以不是以智慧新断除的。因此，对于法性周遍于平等性的无二智慧，如来藏以一切胜义佛的功德庄严，远离一切戏论，却又具足一切智慧之相，这本身就是不变的大圆成实。这唯一是不颠倒的实相，是圣者智慧无谬的体验之境，因此是真实成立的，并且因为没有变异，所以是常恒坚固的。如来藏具足相好等功德，这在一切密宗经典中以多种方式宣说。世俗也称为能取所取，也称为错乱的显现，总之，无论显现声响的任何法，都不会染污圆成实。而这不染污，也不是说世俗在实有中存在，却无法染污法界，而是各自独立存在。世俗仅仅是错乱的显现，因此，对于实相而言，就像兔角一样不成立，所以没有染污的因，因此不染污。因此，圆成实如来藏，以自性而言，永远不会空，而以他性而言，本来就空，因此，圆成实胜义谛是自性空，而非他性空。因此，一切世俗法以他性而空的基础上，也以自性而
English
There isn't. The Buddha who has always been there is merely the removal of the obscurations of the Buddha who meditates on the path, and is therefore called the result of separation. The path is also said to be the cause of that separation, but it is merely a designation of cause and effect, not a reality. This result of separation is not the separate examination cessation mentioned in the Abhidharma, "Separation is exhausted by wisdom." As it says in the Sutra Requested by King Dhāraṇīśvararāja, "Because it has been exhausted from the beginning, it is therefore called exhaustion." As it is said, it is the ultimate result of separation and the truth of cessation. If you think that abandoning the obscurations through the power of the path is the same as being exhausted by wisdom, then the obscurations are not abandoned from the perspective of the Dharmadhatu, but from the perspective of the individual. Therefore, even if the individual who attains Buddhahood obtains the separation that is exhausted by wisdom, it is only a nominal term. Because the Dharmadhatu has not been defiled by impurities from the beginning, it is not newly exhausted by wisdom. Therefore, the non-dual wisdom that pervades equality in the nature of reality, the Tathagatagarbha, adorned with all the ultimate qualities of the Buddha, is free from all elaborations, yet possesses all aspects of wisdom. This itself is the unchanging great perfection. This alone is the undeluded reality, and because it is the unerring experience of the wisdom of the noble ones, it is established as true and unchanging, therefore it is permanent, stable, and enduring. The Tathagatagarbha, abiding with qualities such as marks and examples, is taught in various ways in all the tantric scriptures. Conventionally, it is also called grasper and grasped, and it is also called the appearance of delusion. In short, no phenomenon of appearance and sound defiles the perfectly established. And that non-defilement is not to say that even though the conventional exists in reality, it cannot defile the Dharmadhatu, but that they exist separately and distinctly. The conventional is merely the appearance of delusion, therefore, for reality, it is not established like a rabbit's horn, so there is no cause for defilement, therefore it is not defiled. Therefore, the perfectly established Tathagatagarbha is never empty of its own nature, but is empty of others, the conventional, from the beginning. Therefore, the perfectly established ultimate truth is empty of others, but not empty of itself. Therefore, all conventionalities are empty of others, and also of their own nature.
Chinese
空性与胜义，仅由异体的自性而空，故说此理乃是他空宗中观。于此，为遣除对轮回之法的各种执着，应修无常与痛苦之出离心，并舍弃自利之作意，而依止菩提心。为舍弃粗品的对世俗之执着，应将世俗谛确立为无有自性而修习。为舍弃细微的执着，应将世俗之分别念收摄于法界，而修习无分别。由此，将次第面见无分别之如来藏。故修道之量，是为了面见圆成实性。第三，遮破他宗所计之边见：亦应知他空宗中观之庄严，广说于他处亦将有，然精要汇集如下：其他宗派于《楞伽经》中问：如来藏若具足相好，岂非与外道之我相同？答曰：不相同，因其为空性之故。故说如来藏是无自性的，若有相好等，则将成为外道之宗义，如虚空般，对任何也不成立者，称为如来藏。如是说者，凡是空性即是无自性之义，仅以无相、任何也不成立者而认定，乃是耽着于自宗恶见的过失。经中亦云：不与外道相同之理由，是因其为空性，而未说无有相好之故。说相好圆满之如来藏是不了义，也只是欺骗虚假世间而已。又说，若认为心性是常，乃是外道之宗义，这也只是对心性之经典进行破斥而已。若认为常之意义是相续之常，亦不合理，因相续之常即是轮回与能取所取之故。若仅以相续之常就能成立常，则一切有为法也将成为常。若认为最初有垢染，后来变为无垢染，故为无常。然就法界之层面而言，最初并非有垢染，后来也并非变为无垢染，然有垢染与
English
Emptiness and ultimate truth, being empty only of the nature of other entities, therefore, speaking of this principle is Other-Emptiness Madhyamaka. In this regard, in order to reverse all kinds of attachments to the phenomena of samsara, one should cultivate renunciation with impermanence and suffering, and abandon the intention of self-interest, and rely on the mind of Bodhicitta. In order to abandon the gross attachments to conventionality, one should establish conventional truth as without inherent existence and cultivate it. In order to abandon subtle attachments, one should gather the conceptual thoughts of conventionality into the Dharmadhatu and cultivate non-conceptuality. By this, one will gradually meet the non-conceptual Tathagatagarbha. Therefore, the measure of cultivating the path is for the sake of meeting the Parinispanna. Third, refuting the extremes conceived by others: It should also be known as the ornament of Other-Emptiness Madhyamaka, and it will also be explained extensively elsewhere, but the essence is summarized as follows: Other schools asked in the Lankavatara Sutra: If the Tathagatagarbha has marks and signs, wouldn't it be the same as the self of the heretics? The answer was: It is not the same, because it is emptiness. Therefore, it is said that the Tathagatagarbha is without inherent existence, and if it has marks and signs, it will become the doctrine of the heretics, like space, what is called Tathagatagarbha is not established for anything. Those who say that emptiness is the meaning of non-inherent existence, and only identify it with the absence of characteristics and the non-establishment of anything, are mistaken in clinging to their own bad tenets. The sutra also says: The reason for not being the same as the heretics is that it is emptiness, and it does not say that there are no marks and signs. To say that the Tathagatagarbha with clear and complete marks and signs is provisional is just deceiving the false world. Furthermore, to say that believing the essence to be permanent is the doctrine of the heretics is just refuting the sutras of the essence. It is also unreasonable to think that the meaning of permanence is the permanence of continuity, because the permanence of continuity is all samsara and the grasped and the grasper. If only the permanence of continuity can establish permanence, then all conditioned phenomena will also become permanent. If one thinks that it is impermanent because it was initially stained and later became unstained, then from the perspective of Dharmadhatu, it was not initially stained, nor did it later become unstained, but there are stained and
Chinese
因为泯灭的方式依赖于有情众生的相续，所以有情众生暂时的改变不会导致法性暂时的改变。如果有人认为佛陀的智慧存在于有情众生的相续中是不合理的，那么这与“佛陀智慧进入有情众生之中”的直接陈述相矛盾。如果有人认为佛陀的功德存在于有情众生的相续中是不合理的，例如，如果知晓是处非处的力量存在于有情众生的相续中，那么一切是处非处都将成为有情众生的知识，这种说法也是不正确的。因为我们并不认为凡是有情众生的相续就是佛陀。如果佛陀和他的功德存在于有情众生的相续中会导致这种推论，那么佛陀坐在宝座上，是否意味着宝座也知晓一切所知呢？因此，有情众生的相续，即八识聚，怎么会是佛陀呢？而且，安住于其中的佛陀也不是以世俗谛依附的方式安住，而是以胜义谛法性的方式安住。 在此，略微提及一些相关的术语。三次法轮分别是：初转法轮——四谛法轮；中转法轮——无相法轮；末转法轮——善分别法轮。初转法轮是为声闻乘宣说的，属于小乘的经藏；中转法轮类似于大乘的根本经典，但其意涵是隐藏的；末转法轮类似于对前者的解释，其中明确地阐述了究竟的意义。 在遍计所执、依他起和圆成实这三者中，遍计所执分为所取的遍计所执和能取的遍计所执；依他起分为不清净的依他起和清净的依他起；圆成实分为不变的圆成实和不颠倒的圆成实。遍计所执的实体是所取，圆成实的实体是不变。与不变的体性相同的不颠倒被归入清净的依他起中，能取的遍计所执与依他起的体性相同。当以理智进行分析时，依他起的实体被归入遍计所执中，而它的法性状态是圆成实，因此遍计所执和圆成实。