Chinese
因此，将如来之名赋予种姓，并宣说为心髓，即是依次指法身、如是性、种姓。第一种是指真正的如来，是假立为众生心髓者；第二种是佛与众生二者兼顾，因此如来与心髓二者皆是真实；第三种是心髓是真实的，而如来是假立的，这是俄的观点。要知道，无分别智是普遍适用于四种状态的。种姓、界、种子等是不同的名称，而“界”并非指原因，而是指以不明显的方式，心髓的词义也存在，因此称为“界”，如莲花中之佛等九个比喻，九个意义，都是指本体真实存在，但从外面被其他遮蔽物所遮蔽而存在，因此以“界”为比喻。法界也因此被显示为种姓和界。གརྦྷའི་（藏文），गर्भ（梵文天城体），garbha（梵文罗马拟音），胎藏的词义是指被外壳覆盖的中间存在之物。因此，如是性在基础时期被突如其来的污垢所遮蔽，并且显现为存在于其中心。ཧྲྀ་ད་ཡ་（藏文），हृदय（梵文天城体），hṛdaya（梵文罗马拟音），心，是指精华或殊胜。因此，如是性本身就是一切法的精华或殊胜。སཱ་ར་（藏文），सार（梵文天城体），sāra（梵文罗马拟音），精华，是指坚固和稳固。因此，应将如是性理解为永不改变之义。第六，一般来说，基础时期是所知之境，道路时期是所见之境，结果时期是自性身，这三者都是从法界智慧的角度来安立的，这是至尊弥勒论典的一切安住方式。例如，《现观庄严论》中说：“修持之所依，法界之自性。”即是将此作为所净之基，而能净是四种修持或四种加行，所净是见道和修道的一切应断之物，断除之后获得法身之果。此处，所净之基是界，即如来藏；能净是具有信法等四种名称者，以及六十种圆满清净；所净是贪等九种垢染和三种障碍，以及对法的嗔恨等四种，通过清净这些，所断之果，即法身、功德、事业等将得以显现。因此，这些只是法相上的差别，而意义相同。
English
Therefore, the name of Tathagata is attributed to the lineage, and it is declared as the essence, which refers to the Dharmakaya, Suchness, and Lineage respectively. The first refers to the actual Tathagata, which is nominally the essence of sentient beings; the second encompasses both Buddha and sentient beings, so both Tathagata and essence are real; the third is that the essence is real, and the Tathagata is nominal, which is the view of Gos Lotsawa. It should be known that non-conceptual wisdom applies to all four states in general. Lineage, element, seed, etc., are different names, and "element" does not refer to the cause, but in an unclear way, the meaning of the word essence also exists, so it is called "element," such as the Buddha in the lotus, etc., the nine metaphors and nine meanings, all refer to the fact that the essence actually exists, but is obscured by other obscurations from the outside, so the "element" is used as a metaphor. The Dharmadhatu is also shown as lineage and element. गర్భ（藏文），गर्भ（梵文天城体），garbha（梵文罗马拟音），The word garbha means that which exists in the middle covered by a shell. Therefore, Suchness is obscured by sudden impurities in the basic period and appears to exist in its center. हृदय（藏文），हृदय（梵文天城体），hṛdaya（梵文罗马拟音），The word hṛdaya means essence or supreme. Therefore, Suchness itself is the essence or supreme of all dharmas. सार（藏文），सार（梵文天城体），sāra（梵文罗马拟音），The word sāra means solid and stable. Therefore, Suchness should be understood as meaning never changing. Sixth, in general, the basic period is the object of knowledge, the path period is the object of view, and the result period is the Svabhavikakaya, all three of which are established from the perspective of the Dharmadhatu wisdom, which is the way all the treatises of the venerable Maitreya reside. For example, in the Ornament for Clear Realization, it says: "The support for practice is the nature of the Dharmadhatu." That is, this is taken as the basis for purification, and the purifier is the four practices or four applications, and the purified is all that should be abandoned in the path of seeing and the path of meditation, and the result of abandoning them is the attainment of the Dharmakaya. Here, the basis for purification is the element, the Tathagatagarbha; the purifier is that which has the four names of faith in the Dharma, etc., and the sixty complete purifications; the purified are the nine defilements such as attachment and the three obscurations, and the four such as anger towards the Dharma, and by purifying these, the result of separation, that is, the Dharmakaya, qualities, and activities, will be manifested. Therefore, these are only differences in Dharma terms, but the meaning is the same.