Chinese
如来藏大空性狮子吼。 如来藏大空性狮子吼。 如来藏大空性狮子吼完毕。 顶礼上师。 本初无垢心之法性，乃是真实义妙吉祥勇士之本体。 以决定之理路利剑之锐利，彻底斩断普众愚昧之有寂之网。 于此，三世诸佛之语之精华，意之精髓，显宗与密宗一切法之要点，唯一即是此普皆遍布之如来藏。 此理极深，故十地大自在者亦如夜晚之色般难以如实证悟，何况凡夫？ 又，导师善逝于说法之时，有时以宣说空性之门而明示如来藏之体性，有时以宣说力量等功德本具之方式而明示如来藏之自性。 然需二者无违双运。 然因未信解二谛无别之甚深要义，故有人视如来藏为非空性之常有，有人则执为空性之单空，而处于无法安立身与智慧之功德无离本具之断见谤法之境地。 各自期望自宗成立，故虽有如海涛般喧嚣之各种辩论，然为上师口诀所摄受之具缘者，则如甘露精华沁入心般，于空性之界与光明之智慧无违双运之义生起信解，并安住于止观，息灭执着于有无之边，如是宣说。 总之，如来之教言是可信之无欺骗之圣言。 然为确定其不欺骗性，需以三种观察清净，方可确定其为清净之圣言，此为一般情况。 特别是，对于该论典之字面意义，若理性无害，且有真实之成立依据，则应取其为决定之义。 若舍弃圣言之清净理路，
English
The Great Empty Essence of the Tathagatagarbha, the Lion's Roar. The Great Empty Essence of the Tathagatagarbha, the Lion's Roar. The Great Empty Essence of the Tathagatagarbha, the Lion's Roar, is complete. Homage to the Guru. The very nature of the mind, immaculate from the beginning, is the embodiment of the definitive meaning, the valiant Manjushri. With the sharp stream of the sword of definitive reasoning, it completely severs the net of samsara, which is the ignorance of all. Here, the essence of the speech of all the Buddhas who have gone to the three times, the heart of their intention, and the single key point of all the teachings of Sutra and Tantra, is this all-pervading Tathagatagarbha alone. This principle is so profound that even the great masters of the ten bhumis find it difficult to realize as it is, like a form in the night. What need is there to mention ordinary people? Moreover, the Teacher, the Sugata, sometimes reveals the essence of the Tathagatagarbha by means of teaching emptiness, and sometimes reveals the nature of the Tathagatagarbha by means of showing that qualities such as strength are inherently present. Although it is necessary to combine these two without contradiction, because of the failure to gain confidence in the profound key point of the inseparability of the two truths, some view the Tathagatagarbha as permanent, not empty in essence, while others grasp only emptiness and remain in a state of nihilistic slander, unable to establish the qualities of body and wisdom as inherently inseparable. Although various debates arise like a turbulent ocean, each hoping to establish their own view, those fortunate ones who are embraced by the Guru's instructions, like the essence of nectar seeping into their hearts, develop confidence in the meaning of the union of emptiness and luminosity without contradiction, and abide in quiescence, pacifying attachment to either extreme of existence or non-existence, and speak as follows. In general, the words of the Tathagata are a valid and infallible authority. However, in order to ascertain its infallibility, it must be purified by three kinds of examination in order to be determined as a pure authority, generally speaking. In particular, with regard to the literal meaning of that text, if it is not contradicted by reason and there is a valid proof, then it should be taken as the definitive meaning. If one abandons the reasoning that purifies the scriptures,
Chinese
仅仅相信所说的话是不够的，因为一般来说，圣言有正确和相似之分，而且正确圣言也有需要解释和不需要解释的区别，这是不可否认的。因此，凡夫俗子通过闻思断除增益，对于可以通过三种量确定之处，会产生不可逆转的信任。否则，如果自己不能通过量确定，也不能在驳斥他人时进行论证，那就好比一个吃肉的、把时间浪费掉的人，声称眼前的这个地方有肉一样，这样的话语无法使自己和他人产生信任。因此，以符合正确的理路的方式说话，是智者的行为。如果通过理证成立，那么反驳者的舌头自然会变短，并且会不可逆转地产生对自己的立场的坚持和喜悦。如果不能通过理证成立，那么无论用多少赞美之词来修饰，争论之词也会像夏季的洪水一样增长。在此，进入到诸佛和伟大佛子们传承下来的、没有被臆测所扰乱的道路，以公正的态度衡量那些宗派偏执者所宣说的如来藏的论述方式，就会发现，认为如来藏是本体不空的真实成立的常法，以及认为它是没有功德的断灭空，这两种观点都没有成立的理由，而且能看到危害。而对于本体是空性，自性具有本来就有的功德的如来藏存在于众生的界中，则看不到危害，而且能看到正确的成立理由。那么，首先，什么是如来藏存在于众生相续中的成立理由呢？在《大乘经庄严论》中说：“圆满佛身普照故，以及真如无差别故，具种性故有缘者，一切有情恒具佛性。”为了用理证来确定所说的意义，分为讲述他宗观点和正确地确立自宗观点两种。首先，西藏早期的人们将“圆满佛身普照故”解释为仅仅是智慧法身遍布一切处，“真如无差别故”解释为仅仅是与空性相同，“具种性故”解释为仅仅是可以成佛，并没有从《宝性论》的这一要点中提取出关键。
English
It is not enough to merely believe what is said, because in general, scriptures have correct and similar aspects, and even correct scriptures have differences between those that need interpretation and those that do not, which is undeniable. Therefore, ordinary beings, through hearing and thinking, cut off superimpositions, and for those places that can be determined by the three valid cognitions, irreversible trust arises. Otherwise, if one cannot determine through one's own valid cognition and cannot prove it in the face of others' refutation, it is like a meat-eater who wastes time claiming that there is meat in this place in front of him; such words cannot generate trust in oneself or others. Therefore, speaking in accordance with correct reasoning is the way of wise people. If it is established by reasoning, then the tongue of the opponent will naturally become short, and the adherence to one's own position and joy will arise irreversibly. If the path cannot be established by reasoning, then no matter how much it is adorned with many praises, the collection of arguments will increase like the floodwaters of summer. Here, entering the path of the Buddhas and great Bodhisattvas, which is not disturbed by speculation, and measuring the ways in which sectarian adherents explain the Tathāgatagarbha with an impartial mind, one will find that both the view that the Tathāgatagarbha is a truly established permanent entity whose essence is not empty, and the view that it is a nihilistic emptiness devoid of qualities, have no basis for establishment and one sees harm in them. However, for the Tathāgatagarbha, whose essence is emptiness and whose nature possesses primordial qualities, existing in the realm of beings, one sees no harm and sees that there is a correct basis for establishment. So, first, what is the basis for establishing that the dhātu, the Tathāgatagarbha, exists in the continuum of beings? In the Mahāyānottaratantraśāstra, it says: "Because the body of the complete Buddha radiates, and because suchness is undifferentiated, and because there is the lineage, all sentient beings always have the essence of the Buddha." To ascertain the meaning of what is said through reasoning, there are two aspects: stating the views of others and correctly establishing one's own view. First, the early Tibetans explained "because the body of the complete Buddha radiates" as merely the wisdom dharmakāya pervading all places, "because suchness is undifferentiated" as merely being the same as emptiness, and "because there is the lineage" as merely being able to become a Buddha, and they did not extract the key point from this essence of the Uttaratantra.
Chinese
我将简短地说几句。仅仅因为法身遍及一切处，并不能成立种姓的自性。因为其他相续所摄受的佛陀的智慧遍及一切处，万物皆有。仅仅因为有这个，并没有理由说一切众生都会成佛。而自相续的法身现在没有显现，所以对相产生怀疑。仅仅是空性的名相，没有任何种姓的意义。如果在你看来，这个种姓就像种子和嫩芽的转变一样，现在没有任何佛陀的功德，但如果被道和因缘所摄持，最终是可以转变的。那么，真性空和无遮的对立面，因为是非造作且具有作用，所以空性没有任何这样的差别是不合理的。就像造作的种子的部分，在名言上是可以转变为嫩芽的种子的基础上，真无的部分是永远不可能转变为嫩芽的。此外，以真性空的关键来证明可以成佛也是一种推卸责任。如果心是真实成立的，那么仅仅是不能成佛是真实的。如果不是真实成立的，那么没有成佛的必然性。即使土石等一切法都不是真实存在的，谁又能证明凡不是真实存在的就都能成佛呢？仅仅因为缘于真无就能断除障碍，就将其安立为种姓也是不行的。就像你所认为的那样，仅仅缘于空性本身并没有断除所知障的理由，还需要再次以无量资粮来庄严。像这样的无遮被称为如来藏是没有意义的。因为这会变成声闻和独觉的共同种姓。这不能成立可以成佛，因为仅仅凭这个无法证明断除所知障后会产生一切种智的道理。而且，无遮的自性没有知性，所以在成佛时它也不可能知道任何事物。因此，如果你喜欢这种转变的造作的种姓的方式，那么一切有情的心相续中，从无始以来就存在着知、悲、力的种子。即使是野兽和罗刹等，也有对自己孩子的爱，以及辨别利益和损害等。如果被道所摄持，没有障碍，就会越来越增长。
English
I will say a few words briefly. Just because the Dharmakaya pervades all places, it does not establish the nature of the lineage. Because the Buddha's wisdom, which is included in other continuums, pervades all places, everything has it. Just because there is this, there is no reason why all beings will become Buddhas. And the Dharmakaya of one's own continuum has not manifested now, so there is doubt about the sign. Merely the name of emptiness has no meaning of lineage. If in your opinion, this lineage is like the transformation of seeds and sprouts, now there are no Buddha's qualities, but if it is taken by the path and conditions, it can eventually be transformed. Then, the opposite of true emptiness and non-affirmation, because it is non-artificial and has a function, it is unreasonable that emptiness has no such difference. Just like the part of the artificial seed, in terms of name, on the basis of the seed that can be transformed into a sprout, the part of true non-existence can never be transformed into a sprout. Furthermore, proving that one can become a Buddha by the key of true emptiness is also a shirking of responsibility. If the mind is truly established, then it is true that it is only impossible to become a Buddha. If it is not truly established, then there is no certainty of becoming a Buddha. Even though all phenomena such as earth and stones are not truly existent, who can prove that everything that is not truly existent can become a Buddha? It is also not possible to establish it as a lineage simply because one can eliminate obstacles by focusing on true non-existence. Just as you think, merely focusing on emptiness itself does not have the reason to eliminate the cognitive obscurations, and it is necessary to adorn it again with infinite accumulations. It is meaningless to call such non-affirmation the Tathagatagarbha. Because this will become the common lineage of Hearers and Solitary Realizers. This cannot establish that one can become a Buddha, because this alone cannot prove the reason why omniscient wisdom will arise after eliminating the cognitive obscurations. Moreover, the nature of non-affirmation has no intellect, so it is impossible for it to know anything even at the time of becoming a Buddha. Therefore, if you like this way of transforming artificial lineages, then in the mind-continuum of all sentient beings, there are seeds of knowledge, compassion, and power that have existed since beginningless time. Even beasts and Rakshasas have love for their children, and the ability to distinguish between benefits and harms. If taken by the path, without obstacles, it will increase more and more.
Chinese
如果认为仅仅是具有无限的智慧、慈悲和能力，能够成佛，那么这比认为无遮是种姓更好，因为必须是产生者的因果关系。舍弃了作为刹那生灭之物的因是产生者，而认为非实有、非造作、非产生者是因，这是令人惊奇的事情。有些人认为，凡是无自性的就不是种姓，但心的自性仅仅是无自性，所以作为种姓是合理的。即使心的无自性是合理的，它也不能做任何产生的作用。法相，心的刹那应该作为后者的产生者，所以这个非造作的种姓似乎对你没有用，放弃吧！如果不是将二谛分开来安立，而是认为法相，心的光明和法性空性无二无别的实相是种姓，这也是如果认为是与识和智相对立的不变的非造作的智慧，那么因为这样是通过教证和理证成立的，所以非常合理。如果想要将空性结合起来的法相是执着于识的刹那的这一部分，认为这会逐渐转变为佛，那就是错误的。因为这样会成为种姓有造作和非造作两部分，如果是这样，那么无用、无功能的非造作就是种姓的假立，而造作是能够产生果的种姓的自性，所以认为自性安住种姓是非造作法界的，所有大乘经部的观点都将变得空洞。因此，心不能舍弃以所生和能生的因果关系而安立的种姓，即使说清净法界是自性安住种姓，也只是炫耀与自己的意愿和自语相违的标志而已，所以与其认为不变的法界是佛的种姓，不如首先认识到作为安立法界的基础的，不是名言的胜义二谛双运大，完全不住的中观的意义。如果没有认识到这一点，而仅仅认为是名言的胜义，那就如同在森林中看到一群猴子，却误以为是三十三天一样，不是法界。