Chinese
又是一种教法。在那之前的所说之论：当“奠基”消失之后，对那些进行研究，为了显示不违背龙树的宗规，圣者龙树的如来藏，其法性只是离戏而已。众生的自性，是具有否定法性之相的离戏而已。因此，如来藏的法性和众生的法性，仅仅是自性上不成立这一点相同。如来藏的法性是什么，那就是众生的法性。如果这样说，那么该论的密意不是这样的。如果那样，那么如来藏的法性也自性空，众生的法性也自性空，因为如来藏的法性不存在，所以众生的法性也不存在。因此，该论的密意是，如来藏的自性或法性是什么，那就是众生的法性。然而，如来藏的自性不存在，轮回的自性不存在，这个“不存在”是指没有生灭、常断、来去、边中等戏论，如果认为除此之外，自性上不成立并且完全不存在，那么差别之基础如来藏的自性和众生的自性不存在，差别之法如来藏的自性是否是轮回的自性的研究就不会产生。如果说是仅仅如幻化一般，那么对于如幻化一般则不需要进行研究，因为在那和那之中仅仅是显现和觉知而已。因此，《圣龙树根本慧论》的论典的直接显示中，“自性空”所说的“空”的密意是，声闻乘的人们认为，法性涅槃是超越了蕴、界、处自性的离戏，那么轮回众生的自性（法性）就是蕴、界、处的实物。为了断除（消除）“执离戏为相”的疑虑，圣龙树认为如来藏的法性是远离戏论之相。
English
Again, it is a teaching. The text to be explained before that: After the 'foundation' is gone, studying those, in order to show that it does not contradict Nagarjuna's system, the Tathagatagarbha of the Protector Nagarjuna, its Dharmata is merely free from elaboration. The nature of sentient beings is merely free from elaboration, characterized by the negation of Dharmata. Therefore, the Dharmata of the Tathagatagarbha and the Dharmata of sentient beings are the same in that they are merely not established by nature. Whatever is the Dharmata of the Tathagatagarbha, that is the Dharmata of sentient beings. If it is said like that, then the intention of that text is not like that. If it were like that, then the Dharmata of the Tathagatagarbha would also be empty of nature, and the Dharmata of sentient beings would also be empty of nature, because the Dharmata of the Tathagatagarbha does not exist, therefore the Dharmata of sentient beings also does not exist. Therefore, the intention of that text is that whatever is the nature or Dharmata of the Tathagatagarbha, that is the Dharmata of sentient beings. However, the nature of the Tathagatagarbha does not exist, the nature of samsara does not exist, this 'non-existence' refers to the absence of elaboration such as birth and death, permanence and annihilation, coming and going, extremes and middle, etc. If it is thought that other than that, it is not established by nature and does not exist at all, then the basis of distinction, the nature of the Tathagatagarbha and the nature of sentient beings, do not exist, and the investigation of whether the characteristic of distinction, the nature of the Tathagatagarbha, is the nature of samsara or not, will not arise. If it is said that it is merely like an illusion, then there is no need to investigate what is like an illusion, because it is merely appearing and knowing in that and that. Therefore, in the direct teaching of the text of the 'Holy Nagarjuna's Root Wisdom', the meaning of 'emptiness' in 'empty of nature' is that the Hearers think that the Dharmata Nirvana is free from elaboration, transcending the nature of aggregates, elements, and sources, then the nature (Dharmata) of sentient beings in samsara is the reality of aggregates, elements, and sources. In order to cut off (eliminate) the doubt of 'grasping non-elaboration as a characteristic', the Holy Nagarjuna considers the Dharmata of the Tathagatagarbha to be free from the characteristics of elaboration.
Chinese
还说什么呢？众生的自性<清净>，也说明了没有蕴、界、处的事物之相，是<离戏的>。宣说具足九种体性的法界如来藏，即是周遍观察的四种体性和分别观察的两种体性，以及共同的三种体性，总共宣说了九种体性。也就是，法界是不变的常，是轮涅一切的命，因此是周遍一切，是圣者们各自以自己的智慧所能证知的，是轮涅一切显现的，因此是具有一切相，这四者是从周遍观察成立的角度安立的体性。法性界本身远离戏论之相，并且戏论之相不沾染它，这二者是分别观察的意义，是它的体性。那么，离戏和不染二者有什么差别呢？这二者本体相同，但为了说明其不同，是为了消除这样的疑惑：虽然远离自性的戏论，但会不会被突发的戏论之相所染污呢？因此说明了法界自身的本体，即使是突发的戏论之相也不会染污。从二者角度宣说的三种体性是双运、自性之智和胜义界。这样，这九者就是法界的体性。总的来说，这些需要了解胜义界的状态和瑜伽士的智慧如何显现这两种情况。在佛陀的教言和其释论的论典中，有时是就胜义事物本身的住处而说的，有时是就瑜伽士的智慧所显现的方式而说的，等等，区分这些差别非常重要。体性的部分，比如常，也是事物本身的住处，是自性的常，这是胜义界的状态。佛和菩萨，特别是十地菩萨，如实地了解这种状态。其他的菩萨，即使是圣者，也只是在初地菩萨等的智慧显现中，才知道法界是常。
English
What need is there to say more? The nature of beings is <pure>, and it is also shown that there are no characteristics of things of aggregates, elements, and sources, and that it is <free from elaboration>. The teaching of the Dharmadhatu Tathagatagarbha, which possesses nine characteristics, is that it is taught as four characteristics of complete examination, two characteristics of distinct examination, and three characteristics in common, for a total of nine characteristics. That is, the Dharmadhatu is the unchanging constant, and because it is the life of all samsara and nirvana, it pervades all, and it is to be known separately by the noble ones by their own wisdom, and because it appears in all aspects of samsara and nirvana, it is all-encompassing. These four are the characteristics established from the perspective of being established by complete examination. The nature of reality itself is free from the characteristics of elaboration, and the characteristics of elaboration do not defile it. These two are the meaning of distinct examination, and are its characteristics. So, what is the difference between freedom from elaboration and non-defilement? Although these two are of the same essence, the need to show them as different is to dispel the doubt that although it is free from the elaboration of its own nature, it may be defiled by the characteristics of sudden elaboration. Therefore, it is shown that the very essence of the Dharmadhatu itself is not defiled even by the characteristics of sudden elaboration. The three characteristics taught from the perspective of both are union, the wisdom of one's own nature, and the ultimate realm. Thus, these nine are the characteristics of the Dharmadhatu. In general, it is necessary to understand these as two situations: the state of the ultimate realm and how it appears to the mind of a yogi. In the words of the Buddha and in the treatises that explain them, sometimes they are spoken from the perspective of the state of the ultimate reality itself, and sometimes they are shown as the way they appear to the mind of a yogi, and it is important to distinguish these differences. Even with regard to a part of the characteristics, such as permanence, the state of the thing itself is the permanence of its own nature, which is the state of the ultimate realm. Buddhas and Bodhisattvas, especially those on the tenth bhumi, know the state as it is. Other Bodhisattvas, even if they are noble, only know that the Dharmadhatu is permanent in the appearance of the wisdom of the Bodhisattvas on the first bhumi, etc.
Chinese
我理解为仅仅是常恒的相续等情况出现。慈氏五论等经典中，有时也说为常恒的相续等，要知道那是就那个意义而言的。第二，断除对它的疑惑：在此处讲解法界之相时，必须明确，对胜义法界的状况，只有佛陀才能作为行境，以及瑜伽士学道者圣者以现量证悟的方式在心中显现的两种方式。关于断除对法界之义和如来藏本身的疑惑<下文>将在讲述二谛之灭谛和二无我时详细阐述，故此处不讲。对于剩余的七个方面断除疑惑：首先，确立胜义法界为常恒的关键是什么？如果胜义法界不是常恒，就会变成无常。如果那样，就会变成实有，既然是实有，就会变成虚假，因此与胜义相违。虚假的意义是，不是那样却显现为那样，即是错乱。因此，如果法界变成不是常恒，如果它也是不存在的事物，那是不行的，因为它不是常恒，也不是没有变化的。如果说是任何不存在的无实有，那也是不合理的，因为胜义法界是永远不变的，也是<瑜伽士所体验>具有自性的，所以是常恒的。普遍周遍的意义是：任何事物都是有分，因此不可能普遍周遍，因为一切有色之物都具有多个地域之分。粗大的事物具有多个微尘之分，微尘本身如果进行分析，也具有多个部分。对于识，虽然没有确定位置的地域之分，但却具有多个时间之分。劫也有多个年之分，年也有多个月之分，月也有多个日之分，日也有多个呼吸之分，呼吸也有多个刹那之分，如果将刹那也分为初始、终结、中间的部分，也会变成有分。因此，如果认为无分极其微小，所以不能普遍周遍，那么对于无分来说，普遍周遍是合理的，而对于有分之物来说，普遍周遍是完全不合理的。例如，在一堆沙子上，为了使其遍布其上而撒沙子时，沙子是微粒。
English
I understand that only constant continuity and other situations occur. In the Maitreya's Five Treatises and other scriptures, it is sometimes said to be constant continuity, etc., and it should be understood that it refers to that meaning. Second, to dispel doubts about it: When explaining the nature of the Dharmadhatu here, it must be clear that the state of the ultimate Dharmadhatu can only be the object of experience for the Buddha, and the two ways in which yogis, learners on the path, and noble ones realize it through direct perception. Regarding dispelling doubts about the meaning of Dharmadhatu and the Tathagatagarbha itself, <below> will be explained in detail when discussing the two truths of cessation and the two selflessnesses, so it will not be discussed here. To dispel doubts about the remaining seven aspects: First, what is the key to establishing the ultimate Dharmadhatu as constant? If the ultimate Dharmadhatu is not constant, it will become impermanent. If so, it will become real, and since it is real, it will become false, thus contradicting the ultimate truth. The meaning of false is that it appears as something it is not, which is delusion. Therefore, if the Dharmadhatu becomes not constant, if it is also a non-existent thing, that is not possible, because it is not constant, nor is it without change. If it is said to be an unreal non-existent thing, that is also unreasonable, because the ultimate Dharmadhatu is forever unchanging, and also <experienced by yogis> has its own nature, so it is constant. The meaning of all-pervasive is: Anything that is an object is part of a whole, therefore it cannot be all-pervasive, because all material things have multiple regional parts. Coarse things have multiple parts of atoms, and the atoms themselves, if analyzed, also have multiple parts. For consciousness, although there is no regional part to determine the location, it has multiple temporal parts. A kalpa also has multiple years, a year has multiple months, a month has multiple days, a day has multiple breaths, and a breath has multiple moments. If a moment is also divided into initial, final, and middle parts, it will also become a part of the whole. Therefore, if it is thought that the indivisible is extremely small, so it cannot be all-pervasive, then for the indivisible, all-pervasiveness is reasonable, while for divisible things, all-pervasiveness is completely unreasonable. For example, when spreading sand on a pile of sand to make it cover it, the sand is a particle.
Chinese
每一个的处所都被一个沙子遍布，但是一个遍布者沙子遍布很多遍布处是不可能的。因此，与处所时间的部分分离的胜义界，因为对任何事物都没有亲疏，所以成立为周遍。自证成立的道理是，胜义界成立为自<证>，因为知识没有能知者和所知境的差别，那也从境境<的王国>的差别产生以后就不成立为自<证>了。就像依靠眼识，显现为具有色相的知识<的所取分>安立为他，并且从那依靠，眼识<能取分>安立为他等等，因为任何时候都不可能有成立为自<证>的时候。胜义界在境<智慧的王国>中，因为从能境的观待处和观待安立中解脱，所以成立为自<证>。胜义界也成立为智慧，因为被胜者的智慧所知。如果是有知，就需要能知和所知二者，因为仅仅是自己就没有知的名称。如云：宝剑之刃不能自割，心亦如是。灯火不用自己照亮，因其本无黑暗遮蔽。等等，这是遮破世俗的自证，需要能知和所知二者等等是可能的，但是这是胜义的自证，所以不需要能知和所知二者。仅仅是成立为自己的体性，以智慧的理由安立为自证。那也譬如水的体性仅仅是湿润和潮湿，那不需要潮湿处和潮湿者二者一样。仅仅是湿润和潮湿是水的体性，所以一切水都是潮湿的，那需要观待其他的潮湿者，并且与那相遇的时候才变成潮湿，没有相遇的时候水就必须不是湿润和潮湿的，不是这样需要，而是仅仅安立潮湿的体性一样，这里也不需要能知和所知二者，但是自己和成立为智慧就可以了。因此，“索桑贝达”是自证的梵语。因此，认为需要能知和所知二者，以及认为明亮之前必须有黑暗等等，这些都只是相似的智慧，自己