English
What is it? It is the purity or nature of objects, such as forms. Because it is only from the perspective of seeing that gradually separates from the obscurations of self-appearance, the essence of things inherently abides in a state free from obscurations. Therefore, when the defilements of the realm of the subject, i.e., awareness, are exhausted and Buddhahood is attained, the objects of the environment do not remain as a residue of purity, just as when an eye disease is cured, the haze naturally clears up. So, does one think that when one Buddha attains enlightenment, all impure appearances cease? It is not so. Because there are beings who, due to their individual obscurations of self-appearance, obscure themselves and thus see conflicting appearances of places. So, in the realm of the Buddhas, where the appearances of places are completely harmonious, do they possess all these impure appearances or not? If they possess them, does it mean that they have not fully attained complete enlightenment, not having realized all dharmas? If they do not possess them, does it mean that it is impossible to know the universally existing paths, etc.? It is not so. With the wisdom of knowing all aspects, all the phenomena of samsara and nirvana are known effortlessly and spontaneously in a state of being of one taste with oneself. And in this knowing, although it does not go beyond seeing all things as great purity in their own nature, one also sees the appearances of the six classes of beings according to their respective ways of appearing. This is because the power of the complete exhaustion of the obscurations of the dualistic appearance of object and subject causes all phenomena to be included in the expanse of dharmata in an unmixed and complete manner, and the wisdom of one taste, free from arising and ceasing, simultaneously sees everything. Not to mention seeing with true vision, it is difficult to conceive even for those abiding on the bhumis. Regarding this principle, as it is said in the Bodhisattva Pitaka: All dharmas are equal, the self-born realizes, therefore truly attains enlightenment, the Tathagata's vision is also equal. And it is said: The nature of mind is inherently luminous, thus knowing that, with one instant of mind, wisdom attains unsurpassable perfect enlightenment. Thus, as the teacher Moon Official said: Just as space has no distinction due to the difference of containers, so too, there is no difference of real things in that, therefore, if one well enters into the state of equality, wise one, you will realize all knowable things in an instant. Thus, inseparable from the dharmadhatu,
Chinese
大智者说，所有法皆遍布，毫不费力地照见，如海中月星显现般遍布，并在念头寂静的状态中照见，这乃是安住于自生光明之智慧基的法性，因一切障碍皆已穷尽，如实显现的力量所致，若依赖究竟的、辨别的法性之正理，则将获得不可逆转的信心。否则，若以片面的心来衡量，便会见到诸多矛盾和妄念的纷扰，例如，在佛地没有智慧，或虽有智慧却与凡夫的变动之心相同，或者认为不见众生界，或者认为有不净的显现，以及无法证成如所有性与尽所有性本体一味一体等等。第三句“因有种性故”，其含义是：一切众生皆具有成佛之种性，因为已成立暂时的垢染可被去除，并且已成立功德本具的法身对一切众生皆无差别地存在。如是，若有成佛之种性，则这些有情必定具有如来藏，因为他们具有成佛的阶段，而且佛之法身也已成立为非造作的本体，因此，本体上没有先后好坏的差别。这第三种理路是了知从因产生果的能作之理。此处并非仅凭有因而推断产生果，而是因为法性，即如是性之种性不会改变，且其果时本体无好坏，以及暂时的垢染无论多久都可分离，因此，此种性成佛是绝不可能浪费的关键。如是，具有因之种性，与果时之法身本体无别，且若有果时之法身，则其在众生之时也必须无增无减地存在，以及因果和先后虽是假立，但实际上是法界不变之本体一味的道理，这三种道理使一切众生皆成就为如来藏，乃是从事物之力量而进入的正理之路。如是，如来藏一切众
English
The great wise one said, all phenomena are pervasive, effortlessly seen, pervading like the moon and stars appearing in the ocean, and seen in a state of quiescence of thoughts. This is the nature of reality residing in the basis of self-arisen luminosity of wisdom, due to the power of all obscurations being exhausted and manifesting as they are. If one relies on the ultimate, discerning, and correct reasoning of the nature of reality, one will gain irreversible faith. Otherwise, if one measures with a partial mind, one will see many contradictions and entanglements of conceptualizations, such as the absence of wisdom in the Buddha-ground, or even if there is wisdom, it is the same as the ordinary changing mind, or believing that the realm of sentient beings is not seen, or that there are impure appearances, and the inability to establish the suchness of what is and the suchness of how many are of one taste in essence, and so on. The meaning of the third line, "Because there is lineage," is that all sentient beings have the lineage to become Buddhas, because it is established that temporary stains can be removed, and it is established that the Dharmakaya with inherent qualities exists without difference in all. Thus, if there is the lineage to become Buddhas, then those embodied beings are definitely endowed with the Buddha-nature, because they have the state of becoming Buddhas, and the Buddha Dharmakaya is also established as an unconditioned essence, therefore, there is no difference of good or bad in terms of essence between before and after. This third reasoning is the reasoning of knowing that the cause produces the effect. Here, it is not merely inferring that the effect arises from the mere existence of the cause, but because the nature of reality, the lineage of suchness, is unchanging, and its essence at the time of the result is neither good nor bad, and the temporary stains can be separated no matter how long they last, therefore, the key is that this lineage can never be wasted in becoming a Buddha. Thus, having the lineage of the cause is no different in essence from the Dharmakaya at the time of the result, and if there is the Dharmakaya at the time of the result, then it must also exist without increase or decrease at the time of sentient beings, and although cause and effect and before and after are imputed, in reality, the reason why the essence of the unchanging Dharmadhatu is of one taste, these three reasons make all sentient beings become the essence of the Tathagatagarbha, which is the path of correct reasoning that enters through the power of things. Thus, the Tathagatagarbha, all sentient
Chinese
因此，以现有的论证方式来证明，最终的解脱，以及如来和一切法的真实实相，并非彼此分离。而且，如果明白这是从如来藏的自力中产生的，那么最终将成就一乘。否则，如果说众生界中没有如来藏，佛陀时代也没有，无有因时功德，却在果时新出现功德等等，这些背离大乘意义的人的观点，最终很难以论证方式来成立一乘。因此，对于殊胜乘之境有信者，必须对此处深入研究。如此，在众生之时安立具有本来功德之界，这是不可思议的甚深之处，因此佛陀也对眷属们说，要相信他的话语，不会欺骗，但以自力难以了知的方式来教导，因此是甚深之究竟的教导。对此，心胸狭隘的思辨者们会不断地反驳，例如，佛陀和众生的共同基础之心存在等等，基于名言的责难数不胜数，这只是徒劳的争论。正如《解深密经》中所说： “行蕴界与胜义自性，一与异性相离之自性，谁若于一异性作思，彼等非如实入。” 如是，心的法性，心性的界，以及有法的心二者，都不需要承许为一或异。虽然没有超出实相法性的意义，但现象上存在错乱并没有矛盾。不仅如此，除此之外没有解脱，或者谁也不会错乱等等的过失会产生。因为存在着境与相不一致的情况，所以存在着错乱的众生，并且他们通过进入道而断除错乱，从而成就佛陀也是可以成立的。即使以胜义理论来分析，一切法都成立为空性，但这并不会阻碍心性的功德，因为即使存在着无上的功德，本体也是空性的，这一点也被此派所承认。因此，中间法轮所诠释的一切意义
English
Therefore, by this reasoning that proves what exists, ultimate liberation, as well as the ultimate reality of the Tathagata and all dharmas, are not different from each other. Moreover, if it is understood that this arises from the power of the very essence of the Tathagata, then ultimately the One Vehicle will be accomplished. Otherwise, if it is said that the Tathagatagarbha does not exist in the realm of sentient beings, nor in the time of the Buddha, and that there are no qualities in the causal time, but new qualities appear in the resultant time, etc., then for those who turn their backs on the meaning of the Great Vehicle, it will be difficult to establish the One Vehicle through reasoning. Therefore, those who are devoted to the state of the supreme vehicle must cultivate their intelligence greatly in this place. Thus, establishing that there is a realm of qualities that are inherently present in the time of sentient beings is an inconceivable and profound place, so the Buddha also said to the retinue that they should trust his words, and that they will not be deceived, but taught in a way that is difficult to understand by one's own power, so it is taught as the ultimate of profundity. To this, small-minded speculators continuously object, such as that there is a common basis of mind between the Buddha and sentient beings, etc., and there are countless accusations based on terminology, which are just futile arguments. As it is said in the Sutra Unraveling the Intent: "The realm of formations and the nature of ultimate meaning, the nature of being separate from one and other, whoever thinks of one or other, those have not entered properly." Thus, the nature of mind, the realm of the essence of mind, and the mind that is the subject, do not need to be affirmed as either one or different. Although it does not go beyond the meaning of the nature of reality, there is no contradiction in the possibility of phenomenal delusion. Moreover, there would be faults such as there being no liberation other than that, or that no one could be deluded. Because there is a discrepancy between the state and the appearance, there is the possibility of deluded sentient beings, and it is also established that they can attain Buddhahood by entering the path and abandoning delusion. Even if all dharmas are established as emptiness by the reasoning that examines ultimate reality, this will not prevent the qualities of the essence, because even though there are unsurpassed qualities, the essence is emptiness, which is also acknowledged by this school. Therefore, all the meanings taught by the intermediate turning of the wheel
Chinese
所有北方的法都显示为空性，这就像如来藏也是空性的自性一样。然而，由于具有空性自性的身和智慧的光明与它不可分离，所以这个被特别强调的藏性显示是最后法轮的了义经部的意旨。仅就这种方式而言，它超越了中间法轮。在《经部解深密经》中，对最后法轮的意义的最高赞扬，并非是对所有属于最后法轮的事物的赞扬，而是从显示藏性的了义方面来说的。例如，通过展示净化智慧界宝珠的例子等，其他经部可以清楚地确定这一点。因此，必须理解中间法轮所显示的空性，以及最后法轮所显示的身和智慧，是显空双运的。全知者龙钦饶绛认为，中间法轮和最后法轮的了义部分不应区分，而应将两者都视为了义。如果将两者之一视为了义，那么就必须将另一个视为不了义，这没有矛盾。不仅如此，通过将两者结合起来，并将这样的如来藏作为因缘，金刚乘的口诀的要点就会出现，因此必须理解佛陀的教法归结为一个要点。对于这个终极意义，龙树、无著等圣者具有相同的意旨，这在《法界赞》和《心性解脱》等，以及《宝性论》的注释等中得到了清楚的理解。正如导师龙树所说：空性是佛陀所宣说的经，诸佛所说的一切，都为了止息烦恼，它不会使界性衰退。正如他所说，通过以胜义谛的智慧进行分析，最终的结果是无二的真理，就像金刚一样。由于它是无法被概念性知识所分割的界，因此没有基于胜义谛而产生争论的基础。现在，如果讲述这些界在有情相续中如何存在的方式，如果从实相自身体性的角度来看，那么一切法都包含在法性的空间中，并且法性自身体性无生无灭，安住于平等性中，轮回和涅槃