English
Just as (ordinary beings) are, although the light of the Victorious One's own nature suppresses the light of the ripening of the gods, it is not that there is no (light of the gods). Furthermore, as (it is said in the scriptures): The wealth of the Hearers, Is suppressed by worldly people. The position of the Solitary Buddhas, Also suppresses the Hearers. etc., these alone are not established, because there are countless pure teachings that can suppress (the above views). Therefore, such a pervasion (of all existing views) should be regarded by the wise as a laughingstock. Furthermore, if there is no object to be suppressed and no suppressor, then suppression cannot be established. Therefore, this (view) is contradictory and also not established. If either the sign or the pervasion is incomplete, it cannot be a correct reason. If both are incomplete, what need is there to say? Therefore, do not trust apparent reasons and engage in the actions of abandoning the Dharma, which destroy both oneself and others. May we see and realize the immeasurable qualities of the unconditioned Prajnaparamita, etc., and the ultimate nature of reality; and from the nine accomplished forms to omniscient wisdom; and from the originally pure nature of the form to omniscient wisdom, etc.; and the infinite qualities from the form that transcends the three realms and three times to omniscient wisdom. Furthermore, to those who say such things, one should ask: What scriptures establish that the Tathagatagarbha lacks qualities such as power? And what scriptures refute that it possesses qualities such as power? If one asks with a fair mind, considering the benefit of beings, then (the answer) will be determined, because for the opposite of those (views), there are very many pure teachings that establish and refute. That is, the yogi who knows the teachings, together with the ten parts of the explanation of mind and its components, and the ten sutras such as the Definitive Meaning Sutra, and the ten sutras such as the Essence Sutra, the three turnings of the wheel of Dharma and the four tantras, for hearing, thinking, and meditating on the pure Dharma, well adorned with the four reliances, abandoning the three: bravery, clarity, and fame, if one observes well, it will become very clear. Like this: Tathagatagarbha, the nine accomplished ones, the nature of the lineage, the ultimate Dharmakaya, the nature of co-emergence, the co-emergent body, the nature body, etc., have countless names.
Chinese
此外，关于唯一之理，以及其中无别圆满具足十力等一切法性无为功德的众多教理，以前也已阐述过。另外，《大般若经》中说：“如来藏的功德要说多少呢？如来藏的功德是无量的。” 同样地，不错误的如来藏，与他不同的如来藏，法性，法界，法的住性，法的不变性，真实的边际，不可思议界的功德是无量的。《中般若经》中也与此相同地说了许多。在《宝性论》中说：“光明与非光明无有分别，如同恒河之流，具足超越尘垢的佛陀的一切功德。”等等。在《宝鬘论》中也与此相同地说了。在《指鬘经》中也说：“一切有情都具有未生的佛性，以无量妙相好庄严。”等等，不可思议。在《宝云经》中也说：“这就是如来藏。这就是真实边际。这就是一切智。这就是一切种智。”这样，如来藏等和自性本具的遍智智慧以名相的方式说了。在《现观庄严论释·断惑品》中也说：“法界即是佛，佛即是真实边际。”等等。在《七百颂般若经》中也说：“因此，法界本身就是薄伽梵。”又说：“法界本身就是菩提。”这样说了它们意义相同。在《宝积经》中也说：“如来是常、是坚固、是恒常、是不可坏的，是修习随念佛陀瑜伽者的境界，是如来藏。”这样宣说不灭的涅槃界，如同虚空般不可毁坏，涅槃的声音，以法界的词语表示过去、现在和未来的佛陀薄伽梵们所开示的，即是说，如来们出现也好，不出现也好，诸法的法性，以及法的
English
Furthermore, regarding the single principle, and the numerous teachings that state it is indivisibly complete with all the qualities of the unconditioned nature of reality, such as the ten powers, have already been explained before. In addition, in the Great Mother (Prajnaparamita Sutra), it says, "How much should one speak of the qualities of Suchness? The qualities of Suchness are immeasurable." Similarly, Suchness that is not mistaken, Suchness that is not other, the nature of reality, the realm of reality, the abiding nature of reality, the unchanging nature of reality, the ultimate limit, the qualities of the inconceivable realm are immeasurable. The Middle Mother (Madhyamika Prajnaparamita Sutra) also speaks extensively in accordance with this. In the Uttaratantra, it says, "Without distinction between light and non-light, like the Ganges river, it possesses all the qualities of the Buddha who has transcended dust." And so on. In the Ratnavali, it is also spoken in accordance with this. In the Angulimaliya Sutra, it also says, "All sentient beings possess the unarisen Buddha-nature, adorned with infinite marks and excellent signs." And so on, immeasurably. In the Ratnamegha Sutra, it also says, "This is called Suchness. This is called the ultimate limit. This is called omniscience. This is called all-knowingness." Thus, Suchness and so on, and the naturally present wisdom of omniscience, are spoken of as categories. In the Abhisamayalankara Karika, it also says, "The realm of reality is the Buddha, the Buddha is the ultimate limit." And so on. In the Seven Hundred Prajnaparamita Sutra, it also says, "Thus, the realm of reality itself is the Bhagavan." And it also says, "The realm of reality itself is enlightenment." Thus, it is said that these are of the same meaning. In the Ghanavyuha Sutra, it also says, "The Tathagata is eternal, steadfast, constant, and indestructible, the object of yogis who cultivate mindfulness of the Buddha, the essence of the Tathagata." Thus, it proclaims the indestructible realm of Nirvana, like space, the sound of Nirvana, with the words of the realm of reality, taught by the Buddhas, the Bhagavan, of the past, present, and future, that is, whether the Tathagatas appear or do not appear, the nature of reality of phenomena, and the