English
being able to accomplish without obstacles, the Dharma flourishing for a long time, and being able to reverse from generating the mind to interrupting it. Third, briefly indicating with scriptural authority, divided into two: arising from the Abhidharma Sutra and the Hevajra Tantra. First, "From beginningless," it says, "is obtained." Thus it is said, the nature of mind, free from all elaborations such as beginning, end, arising, and ceasing, and the Tathagatagarbha and the two obscurations, there is no establishment as one or different, therefore, for defilements, there is no beginning of the passage of time, and there is no beginning of substantial truth, so even though samsara has no beginning, when the meaning of being free from defilements and abiding in its own nature manifests, the Buddha who perfects the two meanings is accomplished, therefore it possesses a non-different end. In terms of the essence of the heart, defilements are naturally pure, and there is no change in the three states, therefore, as a permanent Dharma, it naturally abides in the mindstream of all sentient beings, however, since it has been obscured by the coemergent husk from beginningless samsara, therefore, without removing defilements through hearing and other causes, it will not appear as it is. For example, the Buddha image made of the nature of gold is obscured by lotus and mud, etc., and cannot be seen. Thus, the meaning clearly indicated by the nine similes in the Tathagatagarbha Sutra is as explained in the Uttaratantra Shastra. The first verse here is in terms of both delusion and liberation, the second is in terms of reality, and the third and fourth are in terms of the way of delusion only. The later verses briefly indicate the alaya, that is, arising from this extent, thus it is said, in the distant time without beginning, as the Buddha's lineage or cause, the Tathagatagarbha, is the place or basis of all defiled and purified dharmas, therefore it is generally called the alaya. It exists as a mixture of wisdom and consciousness, like the turbidity of mixed earth and water. Because the alaya exists, due to the ignorance of pervasive conceptualization, inappropriate attention, karma and afflictions, aggregates, elements, and sense bases arise, therefore all beings of samsara arise. When that realm is liberated from the bondage of grasping and being grasped, the ultimate of the three Bodhis, the Great Nirvana called the Perfect Buddha, is also obtained. Ratnagotra
Chinese
喇嘛说：地依赖于水，水依赖于风等，这是依赖于各元素的错觉方式。圣者龙树说：成为地的 种子的那个元素本身，被认为是所有法的所依。从逐渐净化的过程中，将获得成佛的果位。如是清晰地阐述了解脱的方式。第二是：从有情，到成佛。这样说，意思是说，有情众生从原始以来就是自性离戏、任运成就的佛，然而却被突如其来的能取所取的垢染所遮蔽。如果用方法去除那个遮蔽，就被称为基础显现的佛。对此，本体清净和被突如其来的垢染所遮蔽的方式，就像水的浑浊、金子的锈迹和天空的云彩一样。《中边论》中说：完全清净一切烦恼，那就是有垢亦无垢，如水界、金和天空，如清净般被认为是清净的。同样，圣者龙树的尊颜也说：无垢的太阳和月亮，也被云、烟、雾和罗睺的脸以及尘土等五种遮蔽所遮蔽。同样，光明的心，也被欲望、害心、懈怠和掉举以及怀疑这五种遮蔽所遮蔽。这样说，例如心性本身如来藏就像太阳和月亮一样，虽然具有自性光明的功德等，但暂时被突如其来的遮蔽，如欲望的贪着，就像使有情生存的世间湿润的云一样；由嗔恨产生的心，就像害心烟雾一样；由愚痴使之不清晰，就像懈怠的雾气一样；心掉举，伴随着我慢，就像罗睺的脸一样；由各种见解产生的怀疑，就像尘土飞扬一样。五种遮蔽虽然没有沾染自性，但却像在错觉中被遮蔽一样，显得不清晰。第四，详细阐述分为五点：详细阐述经部的意义。 讲述非真实和真实的遍计，讲述佛的自性，通过辩驳来确定，以及对经部自性的讲述生起定解。第一点分为六个方面：无始的方式和元素的
English
The Lama said: Earth depends on water, water depends on wind, etc., which is the illusory way of depending on the elements. The Holy Nagarjuna said: That element itself which becomes the seed of earth, is considered the basis of all dharmas. From the process of gradual purification, the state of Buddhahood will be attained. Thus, the way of liberation is clearly explained. The second is: From sentient beings, to Buddhahood. It is said that sentient beings are from the beginning the spontaneously accomplished Buddhas, free from elaboration, but they are obscured by the sudden stain of grasping and being grasped. If that obscuration is removed by means, it is called the Buddha of manifest basis. In this regard, the nature of being pure and obscured by sudden stains is like the turbidity of water, the rust of gold, and the clouds in the sky. The Madhyantavibhāga says: Completely purify all afflictions, that is with stain and without stain, like the water element, gold, and the sky, it is considered pure as it is pure. Similarly, the venerable Nagarjuna also said: The stainless sun and moon are also obscured by five obscurations such as clouds, smoke, mist, Rahu's face, and dust. Similarly, the mind of clear light is also obscured by five obscurations such as desire, malice, laziness, excitement, and doubt. It is said that, for example, the mind itself, the Tathagatagarbha, is like the sun and the moon, although it has the qualities of self-luminousness, etc., but is temporarily obscured by sudden obscurations, such as the attachment of desire, like the clouds that moisten the world where sentient beings live; the mind generated by hatred is like the smoke of malice; obscured by ignorance, like the mist of laziness; the mind is agitated, accompanied by pride, like the face of Rahu; the doubt generated by various views is like the dust blowing. Although the five obscurations do not stain the nature, they appear as if obscured in illusion and appear unclear. Fourth, the detailed explanation is divided into five points: detailed explanation of the meaning of the sutras. Explaining the unreal and the real parikalpita, explaining the nature of the Buddha, establishing certainty through refutation, and generating certainty about the explanation of the nature of the sutras. The first point is divided into six aspects: the way of beginninglessness and the elements of
Chinese
以及，关于安住于此的法，安住之自性，当下存在的方式，以及最终意义的阐述。首先，关于“于此”，经中说“非从他处来”。如上引经文所说，“无始”的含义是：从自性清净的本体来说，没有先于此的“佛”；从无明错觉的习气来说，没有先于此的“有情”。显现为轮回与涅槃二者，并产生错觉的刹那即是。并非从其他地方传递而来，因为一切法皆是缘起。正如《六十正理论》所说：“从缘起法中，一切众生皆为因与果。除此之外，无有任何有情。在空性诸法中，唯有空性生起。”其次，关于“界”，经中说“如是说”。“界”，即佛陀的如来藏，其中圆满具备一切佛陀的功德，虽然没有其他新造者，但因其执持自身不变的体性，故称为“界”或“种姓”，即具有“因”的含义。第三，关于“法”，经中说“说为阿赖耶”。经中说，安住于该“界”的法，是指显现为轮回的世间和寂静的涅槃二者。二者的习气积聚之处，也被称为“无明习气的地基”。由于正确对治的分别念和不正确的轮回分别念二者的作用，黑白二业习气产生轮回与涅槃二者之因，即被称为阿赖耶识。此处的意图也是如此。第四，关于“安住”，经中说“安住于”。如是，轮回与涅槃一切法的安住处或所依，即是心性如来藏。然而，不正确的遍计所执以及由此产生的业、烦恼和痛苦，都安住于自性清净的心性之中。然而，心性自性光明，远离生、住、灭三者，是无为法的自性，因此不依赖于任何事物，也不被它们的生灭所染污。如胜者慈氏菩萨所说：“不如理作意，安住于心之清净。”
English
And, the explanation of the Dharma abiding therein, the nature of abiding, the way of being present, and the ultimate meaning. Firstly, regarding "therein," it is said, "not coming from elsewhere." As quoted above, the meaning of "beginningless" is: From the essence of self-nature purity, there is no "Buddha" prior to it; from the habitual imprints of ignorance and delusion, there is no "sentient being" prior to it. The moment of delusion, appearing as both samsara and nirvana, is precisely that. It does not come through transmission from another place, because all dharmas are interdependent arising. As stated in the Sixty Stanzas on Reasoning: "From interdependent arising, all beings are cause and effect. Apart from this, there is no sentient being. Among the dharmas of emptiness, only emptiness arises." Secondly, regarding "dhatu," it is said, "thus it is spoken." "Dhatu," the essence of the Buddha, the Tathagatagarbha, is fully endowed with all the qualities of the Buddha. Although there is no other creator, it is called "dhatu" or "lineage" because it holds its own unchanging nature, which means it has the meaning of "cause." Thirdly, regarding "Dharma," it is said, "explained as Alaya." It is said that the Dharma abiding in that "dhatu" refers to the appearance of both the world of samsara and the peace of nirvana. The accumulation of the habitual imprints of these two is also called "the ground of the habitual imprints of ignorance." Due to the activity of both correct antidotal conceptualization and incorrect samsaric conceptualization, the white and black karmic imprints produce the cause of both samsara and nirvana, which is known as the Alaya consciousness. The intention here is also the same. Fourthly, regarding "abiding," it is said, "abides in." Thus, the abiding place or basis of all the dharmas of samsara and nirvana is the mind-essence, the Tathagatagarbha. However, all incorrect conceptualizations and the karma, afflictions, and sufferings arising from them abide in the self-nature pure mind-essence. However, the self-nature of mind is luminous, free from the three characteristics of arising, abiding, and ceasing, and is the nature of the unconditioned, so it does not rely on anything, nor is it stained by their arising and ceasing. As the Victorious Maitreya said: "Inappropriate attention abides in the purity of mind."