Chinese
具慧者，无上之法非为空。如云如梦如幻彼彼中，所知一切种种皆为空， 如是说已诸佛复于此，何故说众生具有佛性？心怯劣者轻蔑诸众生，于非真实执取于正法谤，我等余剩五种过失中，有者为断彼等义故说。真实之边乃有为，一切诸相皆远离，烦恼业及异熟义，说如云等之譬喻。烦恼如云是作业，业如梦中受用般，烦恼业之种种异熟，蕴如幻术化现般。 先前如是安立之后，复于上师续部中，为断除五种过失故，说有界性之体性。如是此理未听闻，以轻蔑我之过失故，于心怯弱某些众生，菩提心则不生起。何者生起菩提心，若谓我乃最殊胜者，于未生菩提心者则，生起下劣之想极耽著。如是思惟彼 者，不生起真实之知识，是故执取非真实，真实义则种类不转。以是虚假忽然而生故，众生之过失非真实。真实之过失无我性，功德自性清净故。执取非真实之过失，诽谤真实之功德者，具慧我与诸众生，平等慈爱不能得。如是此理听闻后，如喜悦与开示般恭敬，智慧般若大慈生，为生五法之因故，无罪无过平等视，无过失具功德者与，我与众生平等慈爱，速疾获得佛陀位。大乘经续宝性论中，辨别如来藏品第一。
English
O intelligent one, the supreme Dharma is not emptiness. Like clouds, dreams, and illusions, in each and every one of them, all that is knowable is empty in every way. Having said this, why do the Buddhas again say here that sentient beings possess the essence of Buddhahood? Those who are timid in mind despise sentient beings, cling to what is not real, and slander the true Dharma. Among the five remaining faults of us, it is said for the purpose of abandoning those who have them. The true limit is conditioned, all aspects are separated, the meaning of afflictions, karma, and ripening, is spoken of like clouds and other metaphors. Afflictions are like clouds that are actions, karma is like enjoyment in a dream. The various ripenings of afflictions and karma, aggregates are like illusions and manifestations. After having established it in this way before, again in this lineage of the Guru, in order to eliminate the five faults, it is taught that there is the nature of the element. Like this, without having heard this reason, because of the fault of despising myself, in some sentient beings who are timid in mind, the Bodhicitta will not arise. Whoever generates Bodhicitta, if he thinks that I am the most supreme, then in those who have not generated Bodhicitta, the thought of inferiority arises and is extremely attached. Thinking like that, truthful knowledge does not arise, therefore clinging to what is not true, the true meaning does not change its kind. Because it is artificial and suddenly arises, the faults of sentient beings are not real. The true fault is selflessness, the qualities are pure in their own nature. Those who cling to the faults of what is not true, those who slander the qualities of what is true, intelligent self and sentient beings, equal love cannot be attained. Like this, after hearing this reason, like joy and exposition, reverence, wisdom, prajna, and great love arise. Because it is the cause for the arising of the five dharmas, without fault, without transgression, seeing equally, those who are without fault and possess qualities, with equal love for myself and sentient beings, Buddhahood is quickly attained. From the Treatise on the Sublime Continuum of the Great Vehicle, the first chapter, Distinguishing the Lineage of the Jewels, is the chapter on the Essence of the Thus-Gone One.