English
If one thinks that merely having infinite wisdom, compassion, and power is enough to become a Buddha, then it is better than considering non-affirming negation as lineage, because it must be the cause and effect of the producer. Abandoning the cause that is the producer as a momentary phenomenon, and considering the non-existent, unconditioned, non-producer as the cause is a surprising thing. Some people think that anything that is without inherent existence is not a lineage, but the nature of mind is only without inherent existence, so it is reasonable to consider it as lineage. Even if the non-inherent existence of mind is reasonable, it cannot do any producing action. The moments of mind, as the subject, should be the producers of the subsequent ones, so this unconditioned lineage seems useless to you, abandon it! If one does not separate the two truths and establish them separately, but thinks that the reality of the luminosity of mind and the emptiness of dharmata, which are inseparable, is the lineage, then if one considers this to be the unchanging, unconditioned wisdom that is opposed to consciousness and wisdom, then it is very reasonable because it is established by scripture and reasoning. If the subject to be combined with emptiness is clinging to this part of the moment of consciousness, thinking that this will gradually transform into a Buddha, then that is wrong. Because in that case, it would follow that lineage has two parts, conditioned and unconditioned. If that is the case, then the useless, non-functional unconditioned is the imputation of lineage, and the conditioned is the nature of the lineage that can produce the result, so the view of all Mahayana sutras that consider the self-abiding lineage to be the unconditioned dharmadhatu will become empty. Therefore, the mind cannot abandon the lineage established through the cause and effect of what is produced and what produces, and even if one says that the pure dharmadhatu is the self-abiding lineage, it is only showing off the signs that contradict one's own wishes and words. Therefore, rather than considering the unchanging dharmadhatu as the Buddha's lineage, one should first recognize the meaning of the Middle Way, which is the basis for establishing the dharmadhatu, the great union of the two truths that are not nominal, and completely non-abiding. If one does not recognize this, and only considers it to be the nominal ultimate truth, it is like seeing a group of monkeys in the forest and mistaking them for the gods of the Thirty-Three, it is not the dharmadhatu.
Chinese
将（一切法）执持于法界中，并认为那是佛的种姓；以那（法界）为所缘境修习般若波罗蜜多；以及认为那是法身之因等等，所有这些安立都成了像大乘一样的矫饰之道，经由《般若经》等也如是宣说。因此，对于远离一切戏论之网的真谛二谛双运之界，各自以自智去证悟，称为自性清净法界与空性，那是具有种姓之相与清净二者的自性身，大乘经与一切释论中都如此宣说。所以，除了认为这自性住种姓是不生不灭的之外，别无选择。既然是不生不灭，那么它以自己的自性产生其他果，然后自己灭亡的行为是不合理的，对于法身的功德，除了承认是离系果之外，别无选择。如是，由胜鬘经中所说，以及圣者龙树菩萨在《法界赞》中也清楚地宣说了，因此追随那些论典，我宗认为法界是不生不灭的种姓。那法界是一切法的实相，其体性无生无灭，并且安住于显空无别的自性中，没有落入任何一边。像这样，显现生灭的诸有为法，因为并不如所显现般成立，所以法界的体性从未被其沾染。因此，轮回的因果本来清净，并且以自性任运成就的光明无漏之显现，以与此不可分离的关键，必须如实地认识如来藏之理。因此，第二，陈述自宗。上面第一句的意义是：圆满正等觉佛陀的究竟身，法身功德如同虚空一般，像那样，先前是凡夫，成为具有一切系缚的补特伽罗之相续，从那（相续）后来显现，或者散发，或者显现出来，因此现在要论证在有情相续中存在如来藏。
English
Holding (all dharmas) in the Dharmadhatu and considering that to be the Buddha's lineage; meditating on the Prajnaparamita by focusing on that (Dharmadhatu); and considering that to be the cause of the Dharmakaya, etc., all these establishments have become a path of embellishment like the Mahayana, and it is also stated as such in the Prajna Sutras, etc. Therefore, for the realm of the union of the two truths, which is devoid of all networks of elaboration, one must realize individually with one's own wisdom, which is called the self-nature completely pure Dharmadhatu and emptiness, that is the Svabhavikakaya which has both the characteristics of lineage and purity, as stated in the Mahayana Sutras and all commentaries. Therefore, there is no choice but to consider this self-existing lineage as unconditioned. Since it is unconditioned, it is unreasonable for it to produce other fruits with its own nature and then cease itself, and there is no choice but to acknowledge the qualities of the Dharmakaya as the detached result. As it is, it is stated in the Ratnagotravibhāga by the great Bodhisattva Regent of the Ten Bhumis, and it is also clearly stated in the Dharmadhatustava by the glorious protector Arya Nagarjuna, therefore, following those treatises, our school considers the Dharmadhatu as an unconditioned lineage. That Dharmadhatu is the reality of all dharmas, and its essence is without arising or ceasing, and it abides in the nature of indivisibility of appearance and emptiness, without falling to any side. In this way, since the conditioned phenomena that appear to arise and cease are not established as they appear, the nature of the Dharmadhatu has never been tainted by them. Therefore, the cause and effect of samsara are originally pure, and with the key of inseparability from the self-existing luminous uncontaminated appearances, one must truly recognize the principle of the Tathagatagarbha. Therefore, secondly, stating our own system. The meaning of the first line above is: the ultimate body of the perfectly enlightened Buddha, the Dharmakaya, whose qualities are like the sky, like that, previously an ordinary person, becoming a continuum of a person with all bondages, from that (continuum) later appearing, or emanating, or manifesting, therefore, from now on, it is to be proven that the Tathagatagarbha exists in the continuum of sentient beings.
Chinese
這如何成立的道理是：有共同和不共同兩種。首先，如果存在顯現智慧法身的有情，那麼就普遍存在心中具有成佛的潛能；因為對於完全沒有潛能者來說，那樣是不合理的。如《法界讚》中所說：「若有界則作業故，能見菴摩羅果等。若無界則雖作業，唯生煩惱而已。」就像這樣。其次，雖然像這樣顯示成立的道理，譬如田地能生長莊稼一樣，這個心僅僅成立為具有成佛的因，但如何成立佛陀的功德本來就具備的特殊潛能呢？這也是可以成立的，因為諸佛薄伽梵們是以非造作所完全區分的自性智慧之身，因為以經典和理證成立了並非造作的無常自性。其中，經典如《涅槃經》中所說：「比丘，具足戒律者，如果說如來是非造作，卻說如來是造作，那麼死後就會變成外道。」又說：「種姓之子，現在看如來常恆之身、不壞之身、金剛之身、非血肉之身、法身！」又說：「說如來是無常之語，寧可舌頭觸碰燃燒的木堆而死，也不應聽聞此語。」僅僅是否定之分並不能成為涅槃，也是出自該經典：「空性空性，無論何時尋找都一無所獲，所謂一無所有，即使是裸體外道也有，但解脫並非如此。」又說：「何謂解脫？即非造作之界，那就是如來。」《金剛經》中也說：「凡以色見我，以音聲求我，是人行邪道，不能見如來。諸佛應觀法身，導師乃是法身，法性非識所能知，是故不能以識知。」等等，以這些為代表，都是了義經，即一切。
English
The reason for how this is accomplished is twofold: common and uncommon. Firstly, if there are sentient beings who manifest the wisdom Dharmakaya, then it is universally true that the mind possesses the potential to attain Buddhahood. This is because it is unreasonable for those who completely lack the potential. As stated in the "In Praise of Dharmadhatu": "If there is a realm, then by acting, one will see the amala fruit, etc. If there is no realm, then even if one acts, only afflictions will arise." It is just like that. Secondly, although the reason for its establishment is shown in this way, just as a field can grow crops, even though this mind is established only as having the cause for attaining Buddhahood, how is the special potential of the qualities of the Buddha, which are inherently present, established? That too can be established, because the Buddhas, the Bhagavat, are the nature of the wisdom body completely distinguished by the unconditioned, because it is established by scripture and reasoning that it is not of the nature of the impermanent conditioned. Among them, the scripture is as stated in the Nirvana Sutra: "Bhikkhus, those who are perfectly endowed with morality, if they say that the Tathagata is unconditioned, but say that the Tathagata is conditioned, then they will become heretics and it would be easier to die." And also: "Son of lineage, now look at the Tathagata's eternal body, indestructible body, vajra body, non-flesh body, Dharmakaya!" And again: "Speaking the words that the Tathagata is impermanent, it would be easier to touch a burning pile of wood with one's tongue and die, but that word should not be heard." The mere aspect of negation cannot become Nirvana, which also comes from that scripture: "Emptiness, emptiness, whatever is sought is not found at any time. What is called nothing is also possessed by the naked ascetics, but liberation is not like that." And also: "What is liberation? It is the unconditioned realm, that is the Tathagata." The Vajracchedika also says: "Those who see me by form, those who seek me by sound, those people walk the wrong path, they cannot see the Tathagata. The Buddhas should be seen as Dharmakaya, the guides are Dharmakaya, the nature of Dharma cannot be known by consciousness, therefore it cannot be known by consciousness." And so on, represented by these, are definitive meaning sutras, that is, all.
Chinese
以及广大的论述，如果说，究竟的果，与原始的法界无二无别的，全知的智慧本身，是由因缘新造作的无常法，不是自生的智慧，没有舍弃变化的痛苦，并且具有生灭的体性，自性是坏灭的欺骗性，不是究竟的皈依处，因为自身生起后立即坏灭，以及因的集合体圆满之处也只是暂时存在，对于一切法没有成为同等一味，没有超越一切边，以及心之自性的生等没有止息，无有自主而造作的受他支配等等的过失，如果这样承认，则观金刚身为无常的过患极其广大。因此，舍弃此恶道，应当观无二智慧之身是不造作和常恒的。如果仅仅依靠共同世俗所见的道理来衡量，认为智慧是不造作是不可能的，因为能知和常恒的基础不可能相同。这是错误的。虽然能知对境的暂时的能知遍及无常，但是能知和所知为一体的，遍布虚空的虚空金刚与此不同。因为不造作的自性光明不变的状态中，轮涅的一切法都圆满具足，所以其体性本来没有生灭，是由究竟的辨别智慧所成立的缘故。因此，那样的智慧是不住于有为和无为任何一边的，是伟大的无为法。与单纯的无实有完全不同。有和无有二者都是有法，并且因为这些是依赖而生或者依赖而假立的缘故，如果如实观察，则有为法是虚假的、欺骗性的。如来藏是一切有和无有之法的法性，是伟大的无为法，是真实不欺骗的。如《根本慧论》中说：自性清净非造作，不观待于他。以及，有和无有是有为法，涅槃是无为法。如是宣说。如是究竟法身的智
English
And also extensive discussions, if it is said that the ultimate result, the omniscient wisdom itself, which is non-dual and inseparable from the primordial Dharmadhatu, is an impermanent phenomenon newly created by causes and conditions, then it is not self-arisen wisdom, has not abandoned the suffering of change, and possesses the nature of arising and ceasing, its own nature is the deceptive nature of destruction, it is not an ultimate refuge, because it ceases immediately after arising, and the place where the collection of causes is complete is only temporary, it has not become equally one taste for all phenomena, it has not transcended all extremes, and the arising of the nature of mind, etc., has not ceased, and it is subject to the fault of being dependent on others who act without autonomy, etc. If one admits this, then the fault of viewing the Vajra body as impermanent will be extremely great. Therefore, abandoning this evil path, one should view the non-dual wisdom body as uncreated and eternal. If one measures it only by the reasoning based on common worldly views, thinking that uncreated wisdom is impossible, because the basis of knowing and permanence cannot be the same, this is wrong. Although the temporary knowing that knows objects is pervaded by impermanence, the wisdom that is one with the knowable, the all-pervading space Vajra, is different from this. Because in the unchanging state of the uncreated self-radiance, all phenomena of samsara and nirvana are completely present, therefore its essence originally has no arising or ceasing, because it is established by ultimate discriminating wisdom. Therefore, such wisdom does not abide on either side of the conditioned or the unconditioned, it is the great unconditioned. It is completely different from mere non-existence. Both existence and non-existence are phenomena, and because these are dependently arisen or dependently labeled, if one observes truthfully, then conditioned phenomena are false and deceptive. The Tathagatagarbha is the Dharmata of all phenomena of existence and non-existence, it is the great unconditioned, it is truly not deceptive. As it is said in the Root Wisdom Treatise: "Self-nature is pure, uncreated, and does not depend on others." And, "Existence and non-existence are conditioned phenomena, Nirvana is unconditioned." Thus it is proclaimed. Thus, the ultimate Dharmakaya wisdom