Chinese
仅仅遮止增益之上的真实的空性，而认为其是自性住种姓是被遮止的，如果它是自性住种姓，那么，作为有法的事物显现也必须被认为是自性住种姓，因为没有差别。这是（宗喀巴大师）所要表达的意思，但并非究竟的观点，因为（宗喀巴大师）认为法身与法界无别，因此，作为其因的自性住种姓也成立为法界与觉性无别。在唯识宗的观点中，空性、真如、真实边际、无相、胜义和法界等，被认为是建立在依他起上，以周遍所计的空性的空性，通过理性能够分析的名称的不同表达。虽然是周遍，但中观宗的观点是，如来藏、法界和自性住种姓等，被认为是作为有法的事物显现，以及遮止了其四边戏论的法性无别的双运。而空性、真如等，是从遮止了真实或四边戏论的实相的角度来安立的，因此差别非常大，因为双运的空性部分被安立为空性等。总之，在唯识宗的观点中，如果是自性住种姓，就一定不是法界，因为前者是有为法，而后者仅仅是无为法。在中观宗的观点中，如果是自性住种姓，就一定是法界，因为能立已经如前所述，并且在根本论典中也说作为所立的所依是法界本身，被称为种姓，而且在注释中也同样如此，圣者龙树也正是如此宣说的。第三，分类，有从状态的角度分类，从体性的角度分类，从所依之法成立的角度分类三种。第一种，从状态来看，有种姓不决定和决定两种。后者又有从状态上声闻、缘觉、大乘三种决定种姓，但从究竟的角度来看，没有种姓决定和不决定的差别，也没有声闻和缘觉的决定种姓，因为如果是种姓，就一定周遍于究竟成佛。状态
English
Merely negating emptiness as the truth on top of superimposition, and considering it as the naturally abiding lineage is negated. If it is the naturally abiding lineage, then the phenomenon of clarity as the subject must also be considered as the naturally abiding lineage, because there is no difference. This is what (Je Tsongkhapa) meant to express, but it is not the ultimate view, because (Je Tsongkhapa) considers Dharmakaya and Dharmadhatu to be inseparable, therefore, the naturally abiding lineage that is the cause of it is also established as Dharmadhatu and awareness inseparable. In the view of the Mind-Only school, emptiness, suchness, the limit of reality, signlessness, ultimate truth, and Dharmadhatu, etc., are considered as different expressions of names that are established on the dependent nature, with the emptiness of the emptiness of the completely imputed, which can be analyzed by reason. Although they are coextensive, the view of the Madhyamaka school is that the Tathagatagarbha, Dharmadhatu, and naturally abiding lineage, etc., are considered as the phenomenon of clarity as the subject, and the inseparability of the nature of reality that has eliminated the four extremes of elaboration, as the union. And emptiness, suchness, etc., are established from the perspective of the reality that has eliminated the truth or the four extremes of elaboration, so the difference is very large, because the empty part of the union is established as emptiness, etc. In short, in the view of the Mind-Only school, if it is the naturally abiding lineage, it must not be Dharmadhatu, because the former is conditioned, and the latter is only unconditioned. In the view of the Madhyamaka school, if it is the naturally abiding lineage, it must be Dharmadhatu, because the proof has already been shown before, and in the root text it is also said that the basis of establishment is Dharmadhatu itself, which is called lineage, and it is the same in the commentaries, and the noble Nagarjuna also said the same. Third, the classification, there are three types of classification: from the perspective of state, from the perspective of essence, and from the perspective of establishing the basis of phenomena. The first one, from the perspective of state, there are two types: lineage that is not definite and definite. The latter also has three definite lineages in terms of state: Hearer, Solitary Realizer, and Great Vehicle, but from the ultimate point of view, there is no difference between definite and indefinite lineages, and there is no definite lineage of Hearers and Solitary Realizers, because if it is a lineage, it is necessarily pervasive to ultimately attaining Buddhahood. State