English
All the northern Dharma is shown to be emptiness, and this is established as such, since the Sugata-garbha is also the nature of emptiness. However, since the appearance of the body and wisdom, which have the nature of emptiness, is inseparable from it, this teaching of the essence, which is distinguished, is the intention of the sutras of definitive meaning of the final turning of the wheel. In terms of just that aspect, it is superior to the intermediate turning of the wheel. The supreme praise of the meaning of the final turning of the wheel in the Sutra Explaining the Thought is not just for everything that belongs to the final turning of the wheel, but it is said in that way from the aspect of the definitive meaning of teaching the essence. For example, it can be clearly ascertained in other sutras, such as showing the example of purifying the jewel of the wisdom realm. Therefore, the emptiness shown in the intermediate turning of the wheel, and the body and wisdom shown in the final turning, must be understood as the union of appearance and emptiness. The omniscient Longchen Rabjam considers that the definitive meaning sections of the intermediate and final turnings of the wheel should not be distinguished, but both should be taken as definitive meaning. If one of the two is taken as definitive meaning, then the other must be taken as provisional meaning, and there is no contradiction. Moreover, by combining the two and taking such a Sugata-garbha as the cause, the key points of the Vajrayana instructions arise, so it must be understood that the Buddha's teachings converge on one key point. For this ultimate meaning, the noble ones such as Nagarjuna and Asanga have the same intention, which is clearly understood in the Praise of Dharmadhatu and the Explanation of Mind, and in the commentaries on the Uttaratantra, etc. As the teacher Nagarjuna said: Emptiness is the sutra taught by the Buddha. Whatever the Victorious Ones have said, all of that turns away afflictions; it does not cause that element to deteriorate. As he said, by analyzing with the wisdom of ultimate truth, the ultimate result is the indivisible truth, like a vajra. Since it is a realm that cannot be divided by conceptual knowledge, there is no basis for introducing disputes based on the ultimate truth. Now, if we explain how those elements reside in the continuum of sentient beings, if we take it from the point of view of the nature of reality itself, then all phenomena are contained within the space of that dharmata, and the nature of dharmata itself is without arising or ceasing, abiding in equality, samsara and nirvana
Chinese
等等的好坏，彼等受用者和他人大小等等的差别，以及先后时间的差别等等都没有，是法界明点唯一不变的。虽然实相是这样，但如果顺应突如其来的错觉显现，就会像这样显现为三界轮回的身心境，在不能见到法性自性的时候，法性也不是没有，而是自己的自性没有丝毫动摇地存在着。因此，心的法性是这样被突如其来的污垢包裹而隐没，但在精髓或中心以精华的方式存在，这被称为种姓或精华。例如，用地下宝藏等等的九个比喻来象征，应当了解。它根据突如其来的污垢，被分为不净、净与不净兼有、以及极其清净的三种状态，但自性的本体没有差别。如《宝性论》云：“佛陀智慧众生界，自体无垢彼无二，佛性于彼说为果，故说众生具佛藏。”又云：“此亦自性法身及，如是真如与种性。”又云：“不净与净及不净，以及极净如次第，有情菩萨与如来，如是次第立其名。”如是所说。如果不这样理解，把如来藏说成是像在空地上依靠高大的树木一样，在五蕴的箱子里，错觉和非错觉、二元对立像光明和黑暗一样并存，如果心里想着这样的形象来进行破立，那只不过是自己没有领会大乘宗旨的哀叹而已。因此，对于没有学习过大乘的人，即使在恶劣的思辨中宣讲精华之语也是没有意义的。像这样甚深的法，不应该对孩子和外道宣讲，因为他们不是听闻这种甚深法的法器，所以应该从无我、无常等开始宣讲佛法，并且需要用道理来论证。宣讲精华是没有意义的，因为它不能仅仅通过现量来论证，因此会成为诽谤的对象。
English
There is no difference between good and bad, the enjoyer and others, big and small, and the difference between past and future times, etc. It is the single, unchanging bindu of the Dharmadhatu. Although the reality is like this, if we follow the sudden appearance of delusion, it appears as the body, mind, and environment of the three realms of samsara. Even when we cannot see the nature of reality, the nature of reality is not non-existent, but exists without the slightest movement from its own nature. Therefore, such a nature of mind is obscured by sudden defilements, but it exists as an essence or heart in the center, which is called lineage or essence. For example, it is said that it should be understood by symbolizing it with nine examples such as underground treasures. Depending on the adventitious defilements, it is classified into three states: impure, both pure and impure, and extremely pure, but there is no difference in the essence of the element itself. As it says in the Uttaratantra: "Because the Buddha's wisdom enters the assembly of sentient beings, its nature is immaculate and non-dual. Because the Buddha-nature is attributed to it as the fruit, it is said that all beings have the essence of the Buddha." And: "This is also the self-nature Dharmakaya, suchness and lineage." And: "Impure, impure, pure, and extremely pure, in that order, sentient beings, Bodhisattvas, and Tathagatas are named in that order." As it is said. If you do not understand it in this way, and say that the Sugata-garbha is like relying on a tall tree in an empty space, and in the box of the five aggregates, delusion and non-delusion, duality like light and darkness coexist, if you hold such an image in your mind and engage in affirmation and negation, then it is only a lament that you have not understood the meaning of the Great Vehicle. Therefore, even if you proclaim the words of essence in the midst of evil speculation by those who have not studied the Great Vehicle, it is meaningless. Such profound teachings should not be taught to children and non-Buddhists, because they are not vessels for hearing such profound teachings. Therefore, one should teach the Dharma starting from selflessness, impermanence, etc., and it is necessary to prove it with reason. It is meaningless to teach the essence, because it cannot be proven by mere perception, and therefore it becomes an object of slander.
Chinese
尔若！从下部佛教宗义修习心性，对大空性非异名之义生起殊胜定解者，若依次宣说如来藏之语，则最初会信受。因此，即使道是完全清净的，也不能以理证成立，必须通过体验来证悟。并且，必须揭露认为若未成为现见之道，则道也不正确的愚昧，从而精通修道之理的要点。现在，为了遣除对界自性的若干邪分别，遣除视不空为实有成立，遣除视空性为断灭，遣除执持无常为有为法。初者，如是云：圣《楞伽经》云：菩萨大慧请问薄伽梵：佛于经中说如来藏处于垢染之藏中，是常恒坚固，这与外道所说的我有什么不同呢？外道也以无功德等说为我。答曰：薄伽梵开示说：这不相同，佛陀们以解脱三门和涅槃以及不生之词的意义显示为如来藏之后，为了使孩童们舍弃因无我而恐惧之处，显示如来藏之门，显示不分别之境，无显现之行境，对此大慧！未来和现在出现的菩萨摩诃萨们不应执着于我。如是说。此外，还说具有事物之想者没有解脱。如果自己的体性不空，即使有其他法空，也不能算是空，因为七空性中，最下劣者是以一空性空，所以应当舍弃。等等无量。此外，大慧！如来不是常，也不是无常。这是为什么呢？因为这样一来，两者都会有过失。如是说。戏论为魔所持，应超越有和无。如是说。法胜
English
Eer ro! Those who have cultivated their minds from the lower Buddhist tenets and have developed a special conviction in the meaning of the great emptiness that is not a mere name, will initially believe if the words of the Tathagatagarbha are taught to them in sequence. Therefore, even if the path is completely pure, it cannot be established by reasoning; it must be realized through experience. Moreover, one must expose the ignorance of thinking that if it has not become a path of direct perception, then the path is not correct, and thus become skilled in the key points of how to practice the path. Now, in order to reverse some of the wrong conceptions about the nature of the element, to reverse the view of the non-empty as truly established, to reverse the view of emptiness as annihilation, and to reverse the holding of impermanence as conditioned phenomena. The first is as it is said: In the Holy Lankavatara Sutra, Bodhisattva Mahamati asked the Bhagavan: "The Buddha said in the sutras that the Tathagatagarbha dwells in the womb of defilement, is permanent, steadfast, and enduring. How is this different from the self spoken of by the Tirthikas? The Tirthikas also speak of the self as having no qualities, etc." In response, the Bhagavan said: "It is not the same, for the Buddhas, after showing the three doors of liberation, Nirvana, and the meaning of the word unborn as the Tathagatagarbha, show the door of the Tathagatagarbha for the sake of abandoning the place where children are frightened by selflessness, showing the state of non-discrimination, the object of experience without appearance. O Mahamati! Bodhisattvas, great beings who appear in the future and present, should not be attached to the self." Thus it is said. Furthermore, it is said that those who have the notion of things have no liberation. If one's own essence is not empty, even if there are other empty dharmas, it cannot be considered empty, because among the seven emptinesses, the most inferior is emptiness by one emptiness, so it should be abandoned. And so on, endlessly. Furthermore, Mahamati! The Tathagata is neither permanent nor impermanent. Why is that? Because in this way, both would be at fault. Thus it is said. Proliferation is held by Mara, one should transcend existence and non-existence. Thus it is said. Dharma Victory
Chinese
如果存在比寂灭涅槃更高的法，那也就像幻觉和梦境一样。正如这些引文的意义一样，如果以理智来分析，如来藏的自性是空性的，因此可以作为心性的法性。它遍及一切事物，在时间上是永恒的，不可思议的，一切功德无差别地显现。如果它的自性不是空性，而是真实存在的，那么它就不可能成为其他法的法性。以胜义谛的衡量标准来确定，这也不能成为结论，因为在分析一切法为无自性的过程中，如果成立一个真实存在的法，那就如同从光明中产生黑暗一样，是不可能的。以世俗谛的衡量标准也无法成立真实存在，即使在其层面成立为真实存在，也不能因此就认为该法不是空性的。如果两种衡量标准都无法成立，那么再去追求成立它，就像追逐虚空中的花朵一样，只会是无意义的劳累。第二点是，那些不理解显空双运的界限的人，仅仅将名相上的胜义谛理解为无遮止，就将其视为理、法界和空性，然后去反驳那些宣称功德本自具足的论典，这是非常不恰当的。《智慧手印三摩地经》中说：“不欲求法，却寻求获得，不束缚，却学习清净菩提。有些说话者会在末世出现，他们喜欢说话，并且说一切皆空。”又说：“空性非生，无人所造，非不见而来，非转移，我们所缘之处是善学空性。那些诽谤者是法的盗贼。”又说：“对于不存在的法进行虚妄分别，无论哪个孩子，都会被其束缚。”《摄颂》中说：“即使了知此蕴是空性，菩萨也不会执着于相，不信奉无生之处。”《三昧王经》中说：“有和无，这两者都是边，净与不净，这也是边。因此，智者应彻底舍弃这两种边，也不应安住于中。”《能饶益指鬘经》中说：“唉！世间
English
If there were a dharma higher than passing into nirvana, that too would be like an illusion and a dream. Just as the meaning of these quotes is, if analyzed with reason, the essence of the Sugata-garbha is emptiness in nature, so it is suitable as the nature of mind. It pervades all objects, is constant as long as time exists, is inconceivable, and all qualities appear without distinction. If its own nature were not empty, but truly established, it would be impossible for it to be suitable as the nature of other dharmas, etc., in any way. It also cannot be a conclusion established by the measure of ultimate analysis, because establishing one truly existent dharma as the result of analyzing all dharmas as without true existence is like darkness arising from light, which is impossible. Even by the measure of conventional analysis, true establishment is not established, because even if it is established as true in its own terms, it cannot establish that dharma as not empty in any way. If it cannot be established by the two measures, then trying to establish it by following after a sky flower is just a meaningless effort. Secondly, those who do not understand the aspect of the union of appearance and emptiness, and who take the mere negation of nominal ultimate truth as reason, the sphere of dharma, and emptiness, and then assert contradictions to the texts that speak of qualities being primordially present, is extremely inappropriate. The Sutra of the Samadhi of the Mudra of Wisdom says: "Not desiring dharma, but seeking gain, not bound, but learning pure bodhi." It also says: "Some speakers will appear in the future, they delight in speaking and say that all is empty." And: "Emptiness is unborn, not made by anyone, not coming from not seeing, not moving, we have well learned emptiness as our object of focus. Those who slander are thieves of the dharma." And: "When one fully imagines non-existent dharmas, whichever child is deluded is bound by that." The Compendium says: "Even if one realizes that this aggregate is empty, the bodhisattva does not engage in signs and does not believe in the place of no birth." The King of Samadhi Sutra says: "'Exists' and 'does not exist' are both extremes, 'pure' and 'impure' are also extremes. Therefore, the wise should completely abandon both extremes and not even abide in the middle." The Sutra Benefiting Angulimala says: "Alas! The world