English
If it were not so, how could two dharmas be established on one dharma? Therefore, the ultimate reality, the essence of emptiness and non-emptiness, is established in the mind as non-dual, in a way that transcends dharma, as the basis. It is established as union, like two different dharmas gathered on the same basis. Then, the ultimate reality is empty of conventional truth, and non-empty of ultimate wisdom, so it is also non-empty. Or, because it is empty of conventional truth, it is not non-empty; because it is non-empty of ultimate truth, it is also not empty. The way to show it in lineage and realm is: according to the appearance in the mind of the yogi. The realm is also established as the lineage of the Buddha and the realm of the cause. That is, the natural attainment of Dharma, which has been passed down from beginningless time, such as the difference of the six sense bases, the lineage with three distinctions, is explained in the *Yogacarabhumi*. And in the *Ratnagotravibhāga*, when the essence is shown with nine similes, the similes of the sprout, etc., taken from the fruit, and the simile of the universal monarch in the womb of a wicked woman, etc., are also spoken in accordance with the way the practitioner realizes with his mind. The lineage with three distinctions, the natural attainment of Dharma, seems as if each sentient being is pervaded by one essence, that is, as long as it is a sentient being, <ཆོས་ཉིད་བདེ་གཤེགས་སྙིང་པོ་གསལ་རིག་རྒྱུན་ཆད་མེད་པ་ཉིད་རང་བྱུང་གི་ཡེ་ཤེས་སུ་ངོ་འཕྲོད་ན་> (Tibetan) If one can recognize that the Dharmata Tathagatagarbha is clear and aware, and that there is no interruption, it is self-arisen wisdom, then one will see that the self-nature of sentient beings is not a newly created Buddha-nature, but is naturally present. Moreover, just as a river flows continuously, it seems to have been continuously present from beginningless time. And on the six sense bases, the wisdom of clear awareness is very similar to the body, speech, and mind of the Buddha, and it seems that there is a very small part. Moreover, through the power of cultivating the path, it gradually increases, and eventually becomes a complete and perfect Buddha, etc. These are only appearances in the mind of the yogi, and they are not established as the way they truly exist. In the appearance of the yogi's mind, there are also two different views of ordinary people and noble ones, that is, ordinary people are those who have all the bonds, and they think that the meaning of the essence exists like something behind them.
Chinese
对于凡夫来说，这完全是不了解的。从获得信奉的阶段和禅定的身体开始，由于能够掌握无尽的幻化，所以自己从经验中推测，对法性稍微产生一些明朗的显现，但并不是现量证悟。而圣者学道者们则是现量证悟法性，但却是以错乱的方式和实相混合的方式进入。所说的具备三种种姓差别，并不是从实相的角度说的原因。为什么呢？因为，胜义法界是过去、未来和现在，遍及三时，但是，法界本身与三时无关，并且因为不了解，所以从时间中解脱出来。因为这个原因，所以不承认这里所说的胜义法界相续，因为相续仅仅是错乱的显现，所以不是实相，而胜义法界是未错乱的智慧的自性，因为相续仅仅是众多刹那的连续，所以是有分，如果法界也以相续的方式存在，那么第一个刹那的法界和第二个法界等，与各个时间刹那相关的法界也必须各自存在。如果这样认为，那么胜义法界就不真实了，因为是错乱的。比如，就像存在于不同地方的微尘一样。另外，在心上以种子方式存在的佛的种姓，通过道而增长，也不是实相或自性。如果这样，那么佛的智慧就变成了依赖因缘，因此会有成为突然产生的过失。因此，胜义法界遍及一切所知，并且因为是一切所知的基础或所依，所以是如来藏，并且它与佛的智慧在一切方面都相同，所以也称为佛的种姓。藏（khams）的意思是遍及，就像金矿遍及金矿石一样，胜义法界遍及一切所知，所以称为藏，种姓（rigs）的意思是相同，或者过于相同，以至于没有不同，变成一体。胜义谛的佛的一切所知。
English
For ordinary beings, this is completely unknown. Starting from the stage of gaining faith and the body of meditative absorption, due to being able to master endless manifestations, one infers from one's own experience, and a slight clear appearance arises regarding the nature of reality, but it is not directly realized. However, noble learners directly realize the nature of reality, but they enter in a way that mixes delusion and reality. The reason for stating that there are three distinct lineages is not from the perspective of reality. Why is that? Because the ultimate sphere of reality pervades the three times of past, future, and present, but the sphere of reality itself is unrelated to the three times, and because of not understanding, it is liberated from time. For this reason, the term "ultimate sphere of reality continuum" is not accepted here, because the continuum is merely a deluded appearance, so it is not reality, while the ultimate sphere of reality is the nature of undeluded wisdom, because the continuum is merely a series of many moments, so it is composite. If the sphere of reality also exists as a continuum, then the sphere of reality of the first moment and the sphere of reality of the second moment, etc., the spheres of reality related to each moment in time must also exist separately. If one thinks this way, then the ultimate sphere of reality is not true, because it is deluded. For example, like dust existing in different places. Furthermore, the Buddha-nature that exists as a seed on the mind, which grows through the path, is also not reality or nature. If that were the case, then the Buddha's wisdom would become dependent on causes and conditions, and therefore there would be the fault of becoming suddenly produced. Therefore, the ultimate sphere of reality pervades all knowable objects, and because it is the basis or support of all knowable objects, it is the Buddha-nature, and it is the same as the Buddha's wisdom in all aspects, so it is also called the Buddha-lineage. The meaning of "khams" is pervading, just as the gold element pervades gold ore, the ultimate sphere of reality pervades all knowable objects, so it is called "khams," and the meaning of "rigs" is the same, or so similar that there is no difference, becoming one. All knowable objects of the Buddha of ultimate truth.
Chinese
虽然是周遍，但是佛陀的每个部分并非周遍每个众生。十方三世一切佛陀合一的圆满状态，才能如实地周遍每个众生。例如，佛陀的天耳周遍耳朵，天眼的现量周遍眼睛等等。或者，如燃灯佛周遍授予天，迦叶佛周遍供施等等，都不是暂时的周遍方式。那么，如果究竟真实的佛陀周遍一切众生，为何众生却无法看见呢？这是因为众生的心识被遮蔽所障蔽而无法看见。那么，现在所说的法界被遮蔽所障蔽，又是怎么回事呢？这就像太阳的轮廓实际上从未被云朵遮蔽，但当大地被云朵遮蔽时，人们会说太阳被云朵遮蔽一样。众生的心识被遮蔽所障蔽，从而无法看见法性时，就好像法性被遮蔽所障蔽一样显现。这种显现的现象是顺应世俗的说法，才安立了法性被遮蔽所障蔽。这是因为太阳的轮廓在四万由旬的天空中运行，而云朵在圆满时期，云朵距离地面约四由旬的天空中存在。在三有时期是三由旬，二有时期是二由旬，争斗时期是一由旬。因此，云朵距离太阳的轮廓非常遥远，无法遮蔽太阳。但由于人们的视线被云朵遮挡，所以才说太阳被遮蔽。同样，由于实相的佛陀只有一个，因此没有被垢染遮蔽和未被遮蔽的两种情况。法界本来就是无垢的，当众生的心识被垢染遮蔽时，就认为法界也被垢染遮蔽。当个人的心识脱离垢染，那个人证悟了法性时，就显现为无垢的法性。这些都是顺应显现而安立的名称。此外，如来藏是不可能成为所知境的，所以是永恒的。
English
Although it is pervasive, each part of the Buddha is not pervasive to each sentient being. Only the complete state of all Buddhas of the ten directions and three times united as one can truly pervade each sentient being. For example, the divine ear of the Buddha pervades the ear, and the direct perception of the divine eye pervades the eye, and so on. Or, like Dipamkara Buddha pervading the giving to the gods, and Kashyapa Buddha pervading offerings, etc., these are not temporary ways of pervasion. Then, if the ultimately true Buddha pervades all sentient beings, why can't sentient beings see it? This is because the minds of sentient beings are obscured by veils, and therefore they cannot see. Then, how is it explained that the Dharmadhatu is now said to be obscured by veils? It is like the sun's disc is never actually obscured by clouds, but when the earth is obscured by clouds, people say that the sun is obscured by clouds. When the minds of beings are obscured by veils and they cannot see the Dharmata, it appears as if the Dharmata is obscured by veils. This phenomenon of appearance is in accordance with conventional speech, and thus it is established that the Dharmata is obscured by veils. This is because the sun's disc travels in the sky at a distance of forty thousand yojanas, while the clouds in the age of perfection are in the sky about four yojanas above the ground. In the age of three, it is three yojanas, in the age of two, it is two yojanas, and in the age of strife, it is one yojana. Therefore, the clouds are very far from the sun's disc and cannot obscure it. But because people's vision is blocked by clouds, they say that the sun is obscured. Similarly, since there is only one Buddha of reality, there are no two situations of being obscured by defilements and not being obscured. The Dharmadhatu is inherently free from defilements. When the minds of sentient beings are obscured by defilements, it is thought that the Dharmadhatu is also obscured by defilements. When the mind of an individual is free from defilements and that person realizes the Dharmata, it appears as the Dharmata free from defilements. These are all names established in accordance with appearances. Furthermore, the Tathagatagarbha cannot be an object of knowledge, so it is eternal.
Chinese
说没有自性，又有些人认为离戏的无遮是如来藏的异名，有些人认为心性无实等，这些都是极大的错误。如果任何法的法性，都是永不改变、恒常、稳固、坚实的体性，如果不存在这样的体性，那么任何法的法性都不存在了。仅仅是无遮和无实，不能成为法性，因为不具备作为命根的体性或坚固的意义。如果认为法性根本不存在，那么有法也就不存在了。如果这样，那么热和燃烧作为火的特征就不存在了，湿润作为水的特征等等也就不存在了。如果这些都不存在，那么所知、所识、所证、所见等等也就不存在了。如果也认为这些不存在，那么中观自续派和中观应成派<作为业果之所依>，仅仅是世俗显现如何就安立如何，说不欺骗等等，就变成自相矛盾了，所以这些话也只是欺骗别人的话而已。如果不是这样，即使所知、所识、所见不存在，也说仅仅是显现而存在，那么就和没有知、识、证、见相矛盾了，因为仅仅是显现的时候，就产生了知、识、证、见。另外，在观察和分析的时候，连被称为存在的法尘许都不成立，所以在胜义中没有法性，如果不观察不分析的时候，就说法性仅仅是显现而存在。那么，这个法性也应该显现给世间的普通人。因为这个法性仅仅存在于不观察不分析的显现中。如果法界是真实成立的，那么就应该显现给圣者的等持智慧，如果是虚假的法，那么就应该显现给具有无明染污的普通人。如果法界既不是真实存在的，也不显现给人们，那么连存在的名称都不合理，所以就变成了承认不存在，那么上面的妨害就都适用了。又因为连真实成立的法尘许都不存在，所以法性在真实中是不存在的。如果说存在一个无实的法性，那么胜义法性就成了有法，因为它是欺骗性的世俗。
English
Saying there is no self-nature, and some think that the non-affirming negation of freedom from elaboration is denoted by the name of the Tathagatagarbha, and some think that the essence is unreal, etc., these are extremely mistaken. If the nature of any dharma is never changing, permanent, stable, and solid, if there is no such essence, then the nature of any dharma does not exist. Mere non-affirming negation and unreality do not become the nature of dharma, because they do not possess the essence of life or the meaning of solidity. If it is thought that the nature of dharma does not exist at all, then the possessor of dharma will also not exist. If that does not exist, then the characteristic of heat and burning as fire will not exist, and the characteristic of moisture as water, etc., will not exist. If these do not exist, then objects of knowledge, objects of cognition, objects of realization, and objects of seeing, etc., will not exist. If it is also thought that these do not exist, then the Svatantrika and Prasangika <as the basis of cause and effect>, merely establish how things appear in conventional reality, saying that they do not deceive, etc., which becomes self-contradictory, so these words are merely words to deceive others. If it is not like that, even if objects of knowledge, objects of cognition, and objects of seeing do not exist, if it is said that they exist merely as appearances, then it contradicts the absence of knowledge, cognition, realization, and seeing, because knowledge, cognition, realization, and seeing arise at the time of mere appearance. Furthermore, when examining and analyzing, not even a particle of dharma called existence is established, so there is no nature of dharma in ultimate reality, but if one says that the nature of dharma exists merely as an appearance when not examining and analyzing, then that nature of dharma should also appear to ordinary worldly people, because that nature of dharma exists merely in the appearance of not examining and analyzing. If the dharmadhatu is truly established, then it should appear to the wisdom of the samadhi of the noble ones, and if it is a false dharma, then it should appear to ordinary people who are tainted by ignorance. If the dharmadhatu is neither truly existent nor appears to people, then even the name of existence is not reasonable, so it becomes an admission of non-existence, and then the above objections apply. Also, because not even a particle of truly established dharma exists, the nature of dharma does not exist in truth. If one says that there is an unreal nature of dharma, then that ultimate nature of dharma becomes a possessor of dharma, because it is a deceptive conventional reality.