Chinese
了知此乃遍及轮涅，等同于无为法，且确认为不变的胜义自性，此由经部之教证及究竟之理智所成立。彼于何时得以显现之自续中，从现在起，智慧法身之自性，即以法性之方式，离减增而安住。然于忽然而来之垢染，离与未离之显现上，虽有显现与未显现，然于实情上，前后无好坏之丝毫差别，因其为不变无为之自性故。如《宝性论》云：‘如昔之如是，后亦如是住，不变之法性。’又云：‘心之自性为何，其为光明，其如虚空般，无有变异，由非真之妄念，所生贪等，忽来之垢染，不染污彼。’等等，轮回之诸法皆为变异且不稳固，然彼等一切似于法性之状态中迁变，然心之清净如来藏，如虚空般无有迁变，当如是再三了知。如是，无为光明之界，不为错乱所染污，自性清净，且不迷乱，于本性之自光中，任运成就之力等果法之功德，无离无合而安住，如日与光芒般。如是亦于《宝性论》云：‘具分别之体性，由暂生垢染，彼界为空性，无分别之体性，无上法不空。’如是轮回之诸过患，皆由执著我与法之实有，错乱之心所生。然错乱之心亦于原始之本性光明中，向来未染未杂，如空中的云般为忽然而来，故彼等过患是与界分离且可分离者，故界之体性不为空，即未染污。不观待错乱所染，自之本性即光明，且融入诸法之真如中，自生之智慧，与无分别之究竟功德之界不空，因于自之体性为无离合之本性，如日与光芒般。如是自
English
Knowing that this is all-pervasive in samsara and nirvana, equal to the unconditioned, and ascertained as the unchanging ultimate nature, established by the scriptural authority of the sutras and the ultimate reasoning of analysis, then, in the continuum where it can be manifested, from now on, the very nature of the wisdom dharmakaya, in the manner of suchness, abides without decrease or increase. Although there may be manifestation or non-manifestation in the appearance of adventitious stains, whether they are separated or not, in reality, there is not even a sesame seed's worth of difference between before and after, good and bad, because it is the nature of the unchanging and unconditioned. As it says in the Uttaratantra, 'As it was before, so it remains later; the suchness that does not change.' And, 'Whatever is the nature of the mind, that is luminosity; it is unchanging like the sky. Desires, etc., arising from untrue thoughts, do not defile it with adventitious stains.' And so forth, all phenomena of samsara are changing and unstable, and although it appears that all of them are transformed in the state of suchness, the purity of the mind, the tathagatagarbha, is unchanging like the sky, as has been repeatedly stated. Thus, it should be understood that the realm of unconditioned luminosity is not stained by delusion, is naturally completely pure, and is not confused. In the self-radiance of its nature, the qualities of the resultant dharma, such as spontaneously accomplished power, abide inseparably, like the sun and its rays. Thus, it also says in the Uttaratantra, 'The characteristic of having distinctions, the realm is empty of adventitious stains; the characteristic of having no distinctions, it is not empty of the unsurpassed dharma.' Thus, all the faults of samsara arise from the deluded mind that grasps at the self of I and phenomena. However, that deluded mind is primordially unstained and unmixed with the original nature of luminosity, but is adventitious like a cloud in the sky. Therefore, those faults are separate from the realm and can be separated, so the essence of the realm is empty of those faults, that is, unstained. Without depending on being defiled by delusion, its own nature is luminous and enters into the suchness of all dharmas. The realm of spontaneously arisen wisdom, which is inseparable from the ultimate qualities that cannot be distinguished, is not empty, because it is the inseparable nature of its own essence, like the sun and its rays. Thus, self-
Chinese
如果这种本具的自性不是由因缘和合而成，而是以功德圆满的法身之体而成立，那么因为能够成佛，所以一切众生的相续中，必须存在着离增减的智慧法身。如果修道，则能成佛，这是以事实的力量成立的。成佛时的法身不是由因缘和合而成，所以不可能通过新的因缘聚合而成，因此成立了从现在开始就以佛的体性而存在。对此，有些人会想，如果从现在开始就以佛的体性而存在，那么全知智慧为什么不消除这些众生的障碍呢？还有，有些人执着于共同乘的理解范围，认为佛是果，众生是因，如果因中存在果，那么就会受到吃食物和吃不净之物的逻辑等妨害。对于没有学习过甚深意义的经部意义的你来说，被共同的论典的理解所引导，现在产生疑问是可以理解的。但事实并非如此，法性光明智慧对一切众生无差别地存在，但当自心的突然产生的错觉生起时，这个包含所缘的错觉心识就是轮回的安立处，而这个错觉使自己无法如实地了解自己所具有的法性。例如，在睡眠时，仅仅凭借意识的力量，就会产生身体、外境、眼识等无量的显现。那时，会分别执着所缘和能缘，但意识本身无法知道自己的存在方式是能取和所取不同。即使不知道，其存在方式也没有改变。一切法都安住在空性中，但仅仅因为如此，也不是所有人都必须证悟，因为存在着处所和显现不一致的错觉。因此，心和心性的智慧是具有法和法性的关系，而佛和众生也是从状态和显现的角度来宣说的，因此，指出因中存在果的逻辑的妨害，是由于没有理解要点。像这样，这个理证是通过果时法身明显显现的征象，来证明因时存在本具功德的自性。虽然在状态上没有先后因果，但在显
English
If this inherently abiding nature is not compounded, but is established as the essence of the Dharmakaya endowed with all qualities, then because it is possible to attain Buddhahood, the wisdom Dharmakaya, free from increase and decrease, must abide in the continuum of all sentient beings. If one cultivates the path, it is established by the power of reality that one can attain Buddhahood. Since the Dharmakaya at the time of Buddhahood is uncompounded, it is impossible for it to be newly compounded by causes and conditions. Therefore, it is established that it abides as the essence of Buddhahood from the present. Some might think, if it abides as the essence of Buddhahood from the present, then why does the omniscient wisdom not eliminate the obscurations of those sentient beings? Also, clinging to the understanding of the common vehicle, they think that since the Buddha is the result and sentient beings are the cause, if the result exists in the cause, then it is harmed by the logic of eating food and eating impure things. For you, who have not trained your mind in the meaning of the Sutras of profound meaning, it is understandable that doubts arise now, led only by the understanding of common texts. But it is not so. The wisdom of the clear light of Dharmata exists without difference in all, but when this sudden delusion of one's own mind arises, this deluded mind, together with its object, is the basis for imputation of Samsara, and that delusion does not know the Dharmata that exists in oneself as it is. For example, in the state of sleep, due to the power of the mind consciousness alone, limitless appearances of body, objects, eye consciousness, and so on arise. At that time, one grasps and focuses on the object and the subject separately, but the mind consciousness itself cannot know that its own mode of being is not established as different grasping and apprehended. Even if one does not know, its mode of being has not changed from that. Although all phenomena abide in emptiness, it is not necessary for everyone to realize it simply because it is so, because there is the possibility of delusion where the place and appearance are inconsistent. Therefore, mind and the wisdom of essence are the possessor of Dharma and Dharmata, and Buddha and sentient beings are also taught from the perspective of state and appearance. Therefore, pointing out the harm of the logic of the result existing in the cause is simply a misunderstanding of the point. In this way, this reasoning proves that the nature endowed with all qualities exists at the time of the cause by the sign of the manifest clarity of the Dharmakaya at the time of the result. Although there is no earlier or later cause and effect in the state,
Chinese
因为必须依靠因来看待果，所以称为从果来证明因的依靠的理。第二句，因为真如无差别。意思是说，轮回和涅槃的一切法，在本体空性原始大光明中无差别，成为一体，所以，佛和众生在胜义谛上也没有差别，即是轮回寂灭平等性。因此，由虚假的暂时的迷惑所显现的如幻众生，也丝毫没有动摇本体胜义谛的法性，以法性的道理成立，所以必定具有如来藏。经中也说，一切法从原始以来就是光明的，具有涅槃和现证菩提的自性。那么，如果像你以前对别人说的那样，仅仅因为在真如中无差别就能成立具有种性，那么，石头等也应该具有种性了，如果这样想。所谓种性，是指依靠虚妄的心而产生的二障完全断除，对于所知的自性不迷惑的智慧增长的佛的无过失的因。这不是心，石头等无情物没有办法成立，所以在名言上虽然在真如中无差别，也不能认为它具有种性。因为依靠心而显现石头等，不是石头等外境的力量产生心。用梦中的显现和那时意识的例子来理解。三界的作者这个心，具有法性如来藏胜义谛的无漏功德的自性。像水具有湿性一样存在，所以轮回和涅槃的显现都是各自的识和智慧的游舞，所以不需要区分。在真实义中，一切显现都没有动摇法性本初成佛的状态，也完全承认不会超出如来藏的状态。如《摄颂》中说：色的清净应知为果的清净，果的色清净，一切智的清净将变为，一切智的果清净和色清净，与虚空界相同，无差别不可分割。如是说，有境从障碍中解脱的清净
English
Because the result must be viewed in relation to the cause, it is called the reasoning of relying on proving the cause from the result. The second line, because Suchness is without difference. The meaning is that all phenomena of samsara and nirvana are without difference in the essence of emptiness, the great primordial luminosity, becoming one taste. Therefore, Buddhas and sentient beings are also without difference in ultimate truth, that is, the equality of samsara and peace. Therefore, even those who appear as illusory sentient beings transformed by temporary delusions have not moved even slightly from the Dharma nature of the ultimate reality of the essence, and are established by the reasoning of the Dharma nature, so they are definitely possessed of the Buddha-nature. The sutras also say that all phenomena are luminous from the beginning, and have the nature of nirvana and manifest enlightenment. So, if, as you said to others before, the existence of lineage is established merely because there is no difference in Suchness, then stones and so on should also have lineage, if you think so. What is called lineage is that the two obscurations arising from the power of the deluded mind are completely eliminated, and it must be established as the faultless cause of the Buddha whose wisdom has increased without being confused about the nature of what is to be known. Since it is not mind, there is no way to establish inanimate objects such as stones, so even if there is no difference in Suchness in name, it is not necessary to consider it as having lineage. Because stones and so on appear depending on the mind, it is not the power of external objects such as stones that produces the mind. It should be understood by the example of the appearance in a dream and the consciousness at that time. This mind, the maker of the three realms, has the nature of the Dharma-nature Tathagatagarbha, the ultimate virtue of stainlessness. Knowing that it exists like moisture in water, the appearances of samsara and nirvana are merely the play of those respective consciousnesses and wisdoms, so there is no need to differentiate them. In the true meaning, all appearances that have not moved from the state of Dharma-nature's original Buddhahood are also fully acknowledged as not transcending the state of the Tathagata. As it says in the Compendium: The purity of form should be known as the purity of the fruit. The purity of the fruit form, the purity of all omniscience will become. The fruit purity and form purity of all omniscience are the same as the realm of space, without difference and indivisible. As it is said, the purity of the object-possessor liberated from obscurations
Chinese
是什么呢？是境，即色等清净或自性。因为仅仅是从自显的障蔽逐渐脱离的见解方式来看，事物的本体本来就安住于无障蔽的状态。因此，当有境，即觉性的界限的垢染耗尽而证得佛果时，境的事物不会残留清净的状态，就像眼疾痊愈时，眼翳自然消失一样。那么，是否认为一旦一位佛陀证悟，所有不净的显现都会止息呢？并非如此。因为存在着各个有情因各自的自显障蔽而自我遮蔽，从而见到相违的处所显现的情况。那么，在处所显现完全一致的佛陀的境界中，是否具有所有这些不净的显现呢？如果不具有，是否意味着无法了知普遍存在的道路等等呢？如果具有，是否意味着没有完全圆满成佛，没有证悟一切法呢？并非如此。以遍知一切的智慧，将轮回与涅槃的一切法，全部以与自身同味的境界，毫不费力地自然成就地了知。并且，在这种了知中，虽然没有超出将一切事物在本性中视为大清净的境界，但也能按照六道众生的各自显现方式来观察。这是由于境与有境的二取显现的障蔽完全耗尽的力量，使得所有事物都以不混杂、圆满的方式融入法性的虚空之中，以同味智慧远离生灭，从而同时观察到一切。更不用说以如实之见来观察了，即使是安住于地上者也难以思议。关于这种道理，如《菩萨藏经》中所说：诸法皆平等，自生者证悟，因此真实证菩提，如来见亦等。又说：心性本光明，如是知彼故，以心一刹那，慧证无上觉。如是，如月官论师所说：犹如器之别，虚空无有别，如是实事别，于彼亦无有，若能善入于，平等性之中，智贤汝于一刹那，能证一切所知。如是，与法界无二的