Chinese
然也。 因为是无实的缘故。 因为这个理由，这个法性在世间显现中没有，而在智慧的显现中显现且是真实的缘故。 一般来说，就像所说对于二谛有二谛理和二显现理等等一样。 世俗谛仅仅存在于世俗中，不能作为胜义中存在与否的差别基础。 法性胜义是于智慧的显现中显现且胜义中存在的，不能作为世俗中存在与否的遍及基础。 此外，许多经部中，所说的阿赖耶识是什么呢？ 那是胜义法界自性，因为它具足阿赖耶识的意义。 也就是胜义法界是阿赖耶，因为是轮回涅槃一切的基础，是智慧，因为是胜义谛。 因此，法界自性是阿赖耶识，是圣者们的意旨。 《宝积经》中说：“诸土种种是阿赖耶。”等等。 如来藏是与七识具有的。 这样说阿赖耶识是如来藏的意旨是什么呢？ 这也像某人用手指指着说：“看，那是月亮。”如果认为手指的指尖是月亮，那就太错误了。 就像用红衣服来指代一个人，说：“那个穿红衣服的人到这里来。”因为用红衣服来指代那个人，如果认为外面的红衣服是那个人，那就太错误了。 同样，阿赖耶识也仅仅是与如来藏相似而已。 识就像外面的皮囊红衣服一样，智慧就像里面的那个人一样。 如果把阿赖耶识当成智慧，那就太错误了，所以经中说智慧浅薄的人不了解这个道理。 那么，如果胜义法界是轮回涅槃一切的基础，那么作为涅槃的基础的道理是什么呢？ 法界自己的体性是胜义的涅槃，依靠缘于此而修持道，因此会获得寂静涅槃。 所以，作为涅槃的基础的道理就是这样。 是轮回的基础
English
Indeed. Because it is unreal. For that reason, this Dharmata does not exist in the appearance of the world, but appears in the appearance of wisdom and is true. In general, just as it is said that there are two truths, two ways of truth, and two ways of appearance, etc. The conventional truth exists only in the conventional, and cannot be the basis for the difference between existence and non-existence in the ultimate. The Dharmata ultimate is manifested in the appearance of wisdom and exists in the ultimate, but it cannot be the basis for the pervasiveness of existence and non-existence in the conventional. Furthermore, in many Sutra Pitakas, what is the Alaya-wisdom that is spoken of? It is the ultimate Dharmadhatu nature, because it possesses the meaning of Alaya-wisdom. That is, the ultimate Dharmadhatu is the Alaya, because it is the basis of all Samsara and Nirvana, and it is wisdom, because it is the ultimate truth. Therefore, the Dharmadhatu nature is the Alaya-wisdom, which is the intention of the holy ones. In the Sutra of Dense Array of Jewels, it says: "The various lands are the Alaya." and so on. The essence of the Tathagata is also endowed with the seven consciousnesses. What is the intention of saying that the Alaya-consciousness is the essence? This is also like when someone points with their fingertip and says, "Look, that is the moon." If you think that the fingertip is the moon, it is very wrong. Just like using red clothes to refer to a person, saying, "That person in red clothes, come here." Because the person is referred to by red clothes, if you think that the outer red clothes are the person, it is very wrong. Similarly, the Alaya-consciousness is only similar to the essence of the Tathagata. Consciousness is like the outer skin, the red clothes, and wisdom is like the person inside. If you take the Alaya-consciousness as wisdom, it is very wrong, so the Sutra says that those with shallow wisdom do not understand this meaning. So, if the ultimate Dharmadhatu is the basis of all Samsara and Nirvana, then what is the reason for being the basis of Nirvana? The very nature of the Dharmadhatu is the ultimate Nirvana, and by relying on focusing on it and practicing the path, one will attain peaceful Nirvana. Therefore, that is the reason for being the basis of Nirvana. It is the basis of Samsara.
Chinese
真实情况是，胜义界并非轮回的实际因，但例如有黄金就会有杂质产生，虽然不是由人的身体实际产生，但由于身体存在的缘起关系，就会产生身体的影子，同样，无始无终的轮回也是由于胜义界存在的力量而显现的。也就是说，从种子完全转化到幼苗，再从幼苗到收获之间，种子完全转化后产生果实的方式有一种；即使它没有完全转化成果实，但就像从土地里长出树木一样，将它作为实际依赖而生长的因的方式有两种。胜义界并非轮回之因的这两种方式，因此不是实际的因，但如果胜义界不存在，那么染污轮回的法也不可能产生。因为它存在，所以它也能够产生，这是缘起的法性。因此，例如虚空并没有实际产生风轮等，但由于依赖虚空而形成风轮等，就像将虚空作为风轮所依赖的一样，胜义界就被安立为轮回的基础。不仅如此，突然的涅槃，新获得的果实等，也是由于专注于法性，通过修道的威力而产生的，因此突然的涅槃也是其基础和因，这在智者中广为人知。确实，胜义界不可能是轮回和涅槃二者的所依等，但为了顺应瑜伽士的心意，安立为所依、基础、因和种姓，这仅仅是瑜伽士心中的显现而已。如果这些都不是实情，那么在佛经和论典中，与实情不符的瑜伽士的显现被大量宣说，那有什么必要呢？因为胜义界有时是从实情的角度来宣说，有时仅仅是从瑜伽士的显现的角度来宣说，因此对于了解胜义界的实情非常有帮助，所以才这样宣说。此外，由于大量宣说了种姓觉醒与否的安立，因此觉醒之因的种姓，即自性。
English
The truth is that the ultimate sphere is not the actual cause of samsara, but for example, if there is gold, impurities will also arise, and although it is not actually produced by the human body, due to the interdependent relationship of the body's existence, the shadow of the body will arise. Similarly, the beginningless and endless samsara also arises from the power of the existence of that sphere. That is to say, there is one way in which the seed is completely transformed into a sprout, and from the sprout to the harvest, the fruit is produced after the seed is completely transformed; even if it is not completely transformed into a fruit, but like a tree growing from the ground, there are two ways to regard it as a cause of growth that actually depends on the ground. The ultimate sphere is not in these two ways of being the cause of samsara, so it is not an actual cause, but if the ultimate sphere does not exist, then the defiled dharma of samsara cannot arise either. Because it exists, it can also arise, which is the nature of dependent origination. Therefore, for example, the sky does not actually produce wind mandalas, etc., but because wind mandalas, etc. are formed by relying on the sky, just as the sky is regarded as the basis on which the wind mandalas depend, the ultimate sphere is established as the basis of samsara. Moreover, sudden nirvana, newly obtained fruits, etc., are also produced by focusing on the nature of reality and through the power of practicing the path, so sudden nirvana is also its basis and cause, which is well known among the wise. Indeed, the ultimate sphere cannot be the support of both samsara and nirvana, etc., but in order to conform to the mind of the yogi, it is established as the support, basis, cause, and lineage, which is only a manifestation in the mind of the yogi. If these are not the truth, then what is the need for the fact that the manifestations of yogis that do not conform to the truth are extensively taught in the sutras and treatises? Because the ultimate sphere is sometimes taught from the perspective of the truth, and sometimes only from the perspective of the manifestations of the yogi, it is very helpful for understanding the truth of the ultimate sphere, so it is taught in this way. Furthermore, since the establishment of whether the lineage is awakened or not is extensively taught, the lineage of the cause of awakening, that is, the nature.
Chinese
那么，这是否是种姓本身呢？如果是，那又如何呢？就事物的实相而言，自性种姓无论是否被习气唤醒，它总是善良的，并且具备一切功德。由于它存在的原因，通过专注于它并多行善事，凭借其力量，增长之种姓将会生起。当它生起时，就有了“自性种姓也被唤醒”的说法，而关于种姓增长的说法，也是因为增长之种姓逐渐增长。因此，对自性安住种姓本身的状况的认识变得越来越广阔，这也被称为增长，这只是一个名称而已。但实际上，除了我们自己的认识变得越来越广阔之外，所认识的状况本身并没有任何增减。例如，从房屋的小孔向外看，天空看起来很小，但当孔变得越来越大时，天空也显得越来越大，最终当墙壁等遮蔽物完全消失时，天空就会显得非常广阔。此外，认为所要获得的境地完全不存在，就像声闻二部的观点一样，认为导师佛陀在未入涅槃之前，尽其所能地利益众生，而在无余涅槃的境界中安住时，据说他只是安住在止息的状态中，不再利益众生等等。因为止息只是意识的假立，除此之外什么也没有。他们认为最终没有可获得的果位。与此类似，一些大乘行者，特别是<大圆满行者>，也认为当道路变得熟练时，法界和智慧变得无二无别，智慧也融入法界空性之中，最终的果位就像一个无所作为的虚空。这两种观点都认为没有可获得的境地。如果是这样，那么在无数劫中积累二资粮等努力就会变得没有意义，因为没有可获得的境地。如果说，虽然没有完全不存在的可获得的境地，但可以获得一个非实有<仅为无遮>之物，那么即使可获得的境地是非实有的，并且与没有可获得境地的情况不同，那么获得非实有之物又有什么意义呢？因此，在道路上的努力将变得没有结果。
English
So, is this the lineage itself? If so, how is it? Regarding the reality of things, the self-nature lineage, whether or not it is awakened by habits, is always virtuous and possesses all qualities. Because of its existence, by focusing on it and performing many virtuous deeds, the lineage of growth will arise through its power. When it arises, there is the saying that "the self-nature lineage is also awakened," and the statement about the growth of the lineage is also because the lineage of growth gradually increases. Therefore, the aspect of seeing the state of the self-nature abiding lineage itself becoming wider and wider is also called growth, which is just a name. But in reality, apart from our own perception becoming wider and wider, there is no increase or decrease in the state of what is seen. For example, when looking out from a small hole in a house, the sky appears to be small, but when the hole becomes larger and larger, the sky also appears to be larger, and finally when there are no obstructions such as walls, the sky appears to be very vast. Furthermore, the view that the object to be attained is completely non-existent, like the view of the two Hearer schools, is that the teacher, the Buddha himself, does as much as possible to benefit sentient beings until he passes into nirvana, and when he abides in the realm of nirvana without remainder, it is said that he only abides in the state of cessation, without benefiting sentient beings, etc. Because cessation is only a conceptual imputation of the mind, and there is nothing else. They believe that there is no ultimate fruit to be attained. Similarly, some Mahayana practitioners, especially <Dzogchen practitioners>, also believe that when the path becomes familiar, the dharmadhatu and wisdom become inseparable, and wisdom also dissolves into the emptiness of the dharmadhatu, and the ultimate fruit is like an unelaborated sky. Both of these views hold that there is no object to be attained. If this is the case, then the effort of accumulating the two accumulations for countless eons will become meaningless, because there is no object to be attained. If it is said that although there is no completely non-existent object to be attained, but one can attain a non-real <mere negation>, then even if the object to be attained is non-real, and it is not the same as having no object to be attained, what is the point of attaining a non-real object? Therefore, the effort on the path will become fruitless.
Chinese
又，如果说，所要获得的果位既不是完全没有，也不是实有，所以那些过失不会产生，然而从修道中会新生果位。新生之果，是因为从每一个因产生的有为法。那么，什么时候会退转，或者条件不具足时会断绝呢？也不会退转和断绝，因为之前众生的自性光明只是做了佛陀身语意的细微种子，通过修道而变得非常广大，所以认为是同类新生。如果认为轮回状态的自性光明心中只有少许佛陀身语意的功德，而获得果位佛陀时，有非常多的功德，无法穷尽。因位的时候，那个和果位的时候大小一样，如果那样就不是新生。因位的时候，超过的部分是什么，那些为什么不是同类新生呢？如果一定是，那么就会产生退转和断绝的过失。轮回状态的业和烦恼以及痛苦等等的过失，以及道的功德智慧等等全部都转变为佛陀的功德，但也不相同，因为佛陀的功德是根本没有边际的。轮回的过失和道的功德只是没有证悟自己的边际而已，并不是根本没有边际和限度。因此，将原始的本来面目安立为果位。诋毁心要的过患和恭敬的利益，这些都很容易理解。如是，佛陀的心要，法界，确定，第三品之释说完毕。༈ 第四品是确定八识聚，其中世俗谛的主要也是这个，因为总相等等都是无实有，所以没有成立为实物，而且粗大和常有等等也没有成立为实物。<不具足寂止胜观功德的>世间人的真实世俗，认为粗大分解的微尘少许是实物，但是<具足此的>瑜伽士的真实世