Chinese
认为仅仅是具有染污的心之法界。因为有“具有染污的真如”之说，所以这种说法是不对的。因为无始以来的心识仅仅是安住于佛性的种姓，否则就成了不是心之法界，因为是法相识。如果承认，那么在自己的相续中，产生果——佛陀的近取因的差别就不存在了，因为不是安住于佛性的种姓，也不是增长的种姓。如果后一个理由不成立，那么就成了不是遍布一切有情。如果承认，那么龙树菩萨在《心金刚赞》中说：‘界生身体为心缚，无心诸界则灭没，是故一切当护心，安乐由心佛亦生。’以及导师的尊者也说：‘唯心乃是一切之种子，于彼轮回与寂灭相续，能赐予所欲之果，顶礼如意宝般之心。’就相违背了。还有一些人说，仅仅是法相识才是自性安住的种姓，这种说法也不合理。因为法界不是轮回和涅槃一切的基础，因为在具有染污的状态下，不是自性安住的种姓。如果承认，那么就与《法界赞》中说：‘何为轮回之因，彼经清净之后，清净彼即是涅槃，法身亦即是彼。’相违背了。第二，自己的宗派有三点。从界的部分来说，是如来藏。从心髓来说，如果从界的部分来确定，那么就是与具有染污的心之法性不可思议的佛陀功德无别，本来就成立的法身。经中说：‘善现，菩萨摩诃萨的词义是没有意义的。’它的意义是，在窍诀的论典中说：‘是修持之所依，法界之自性。’这样说的。法相识
English
It is thought to be merely the Dharmadhatu of the mind with defilements. Because it is said that there is "suchness with defilements," this statement is incorrect. Because the consciousness of beginningless time is merely the lineage that abides in Buddhahood, otherwise it would become not the Dharmadhatu of the mind, because it is a Dharmalakshana-consciousness. If you admit it, then the difference in the proximate cause of the arising of the fruit—the Buddha—in one's own continuum would not exist, because it is neither the lineage that abides in Buddhahood nor the lineage that increases. If the latter reason is not established, then it would become not pervasive to all sentient beings. If you admit it, then Nagarjuna says in the Vajra Praise of the Mind: 'The body born from the element is bound by the mind, without mind the elements perish, therefore, all should protect the mind, happiness and well-being arise from the mind, and the Buddha also arises.' And the venerable master also said: 'The mind alone is the seed of all, in it, samsara and nirvana continue, it can grant the desired fruit, I prostrate to the mind like a wish-fulfilling jewel.' It is contradictory. Some people also say that only Dharmalakshana-consciousness is the lineage that abides in its own nature, but this statement is also unreasonable. Because the Dharmadhatu is not the basis of all of samsara and nirvana, because in the state of having defilements, it is not the lineage that abides in its own nature. If you admit it, then it contradicts what is said in the Praise of the Dharmadhatu: 'Whatever is the cause of samsara, after it has been purified, that pure one is nirvana, the Dharmakaya is also that.' Secondly, one's own school has three points. From the part of the realm, it is the Tathagatagarbha. From the essence, if determined from the part of the realm, then it is inseparable from the inconceivable Buddha qualities of the Dharmata of the mind with defilements, the Dharmakaya that is established from the beginning. The sutra says: 'Subhuti, the meaning of the words Bodhisattva Mahasattva is meaningless.' Its meaning is, in the instruction manual it says: 'It is the support of practice, the nature of the Dharmadhatu.' That's what it says. Dharmalakshana-consciousness
Chinese
从（法身）的角度来认识，与法身无二无别存在的觉性，即使带有突如其来的污垢，也是自性清净的智慧，从原始以来就已存在。如赞颂中所说： “被烦恼所覆盖，因此被称为心。当它脱离烦恼时，就被称为佛。” 又如：“如同在地的中心的水，无垢而存在一样。烦恼中的智慧，也同样无垢而存在。” 又如《树木庄严经》中所说：“即使许多世界，变成不可思议的言辞，虚空也不会被言辞所损坏，自生智慧也是如此。” 如此。 所谓如来藏的意义，就是这样，法界和智慧无二无别，在清净和不清净的所有状态中都不会改变，这被称为如来藏。如经中所说：“因为具有突如其来的过失，以及具有自性存在的功德，所以，如同先前一样，之后也一样，是不变的法性。” 又说：“因为自性不变，以及善良和完全清净的缘故，所以，这如来藏就像金子的矿藏一样被称赞。” 其中，法界和智慧从原始以来就已存在，是自性存在的种姓，而能够成为成佛之因的善，通过因缘新获得的，是增长的种姓。就像宝藏和树木一样，要了解这两种种姓。 增长的种姓的安立，即使是对如来以信心供养等微小的善行，也具有力量。如《特意宣说》中所说：“凡是对导师善逝，做微小供养的人，超越所有天人的安乐，将获得不死甘露。” 增长的因缘是波罗蜜多的善行。如赞颂中所说：“行持各种苦行和布施，持戒，摄集有情利益，以及忍受有情损害，这三者能使界增长。对一切法精进，以及心入于禅定，恒常依止智慧，这也是成菩提之王。具有方便的智慧，以及清净的愿，以及力
English
From the perspective of recognizing the Dharmakaya, the awareness that exists inseparably from the Dharmakaya, even with adventitious defilements, is the wisdom of self-nature purity, established from the very beginning. As stated in the praise: "Because it is covered by afflictions, it is called mind. When it is free from afflictions, it is called Buddha." Also, "Just as water in the center of the earth exists without impurity, likewise, wisdom within afflictions exists without impurity." Furthermore, as stated in the Ornament of the Tree Sutra: "Even if many world realms become inconceivable words, the sky will not be damaged by words; likewise is self-arisen wisdom." Thus. The meaning of Suchness is that the indivisibility of the expanse and wisdom does not change in all states of purity and impurity, and this is called Suchness. As stated in this very text: "Because it possesses adventitious faults and possesses qualities of self-nature, just as before, so it is afterward, the unchanging nature of phenomena." And: "Because of its unchanging self-nature and because of goodness and complete purity, this Suchness is said to be like a gold mine." Among these, the expanse and wisdom established from the beginning are the naturally abiding lineage, while the virtue newly acquired through conditions that can become the cause of Buddhahood is the expanding lineage. Like treasures and trees, these two lineages should be understood. Establishing the expanding lineage means that even a small amount of virtue, such as offering to the Thus-Gone One with faith, has power. As stated in the Specifically Stated: "Those who make small offerings to the teacher, the Sugata, having surpassed all the happiness of gods and humans, will attain the immortal nectar." The condition for growth is the virtue of the perfections. As stated in the praise: "Practicing various austerities and giving, moral conduct, gathering the benefit of sentient beings, and enduring harm from sentient beings, these three cause the element to grow. Diligence in all dharmas, and engaging the mind in meditation, and constantly relying on wisdom, this also is the king who conquers enlightenment. Wisdom with skillful means, and purified aspiration, and power.
Chinese
那是处，是智慧，是界，是成佛之四法。如是。第三，遮遣诤论方面。如果说，法界会变成实物，因为是成佛之因。答：观待具有二种清净的法身，是转依之因，观待力量等功德和合集，有则能生，无则不能生，是随后来者而作进退的因，虽然是能对所生之物施加能力的生因，但不是出生的生因，因此不会成为实物的过失。如果说，佛陀的智慧本来就已成就，那么在道上努力就变得没有意义。答：不会没有意义，因为被突如其来的垢染所遮蔽，所以必须去除这些垢染。经中说：众生即是佛，然而被突如其来的垢染所遮蔽。如是。如果说，果存在于因中。答：不会，因为即使所有垢染都清净的智慧是果，但在众生心中却没有，而具有垢染的智慧虽然存在于众生的相续中，但那不是果。如果说，众生的相续中存在力量等功德，那么不证悟是不合理的。答：即使存在，也不会证悟，因为被垢染所遮蔽，如同地下的宝藏一样。第二，正文的意义有三：共同的建立总的显示，各自的自性广说，以及信解种性的利益。第一有三：各自的体性确定，这些不可思议之理，作为因和缘而安立。第一，如果存在，那么能生出果，三宝的因和缘有四种。具有垢染的真如，是具有无始时间的，具有突如其来的垢染的心之法界，与力量等功德无别的如来藏。无垢染的真如，是该界在佛陀的地位上，远离突如其来的垢染而完全转依的如来法身。无垢染的佛陀功德，是存在于完全清净的法身中的力量等佛陀功德之法。佛陀的事业是
English
That is the place, that is wisdom, that is the realm, that is the four dharmas that cause Buddhahood. Thus it is. Third, in terms of refuting disputes. If it is said that the Dharmadhatu will become a real thing because it is the cause of Buddhahood. Answer: In relation to the Dharmakaya with two kinds of purity, it is the cause of transformation, and in relation to the qualities and aggregates of power, etc., it can be born if it exists, and cannot be born if it does not exist. Although it is the cause of advancing and retreating according to what comes later, it is not the cause of birth that applies the ability to the object to be born, so it will not become the fault of being a real thing. If it is said that if the wisdom of the Buddha is originally accomplished, then striving on the path becomes meaningless. Answer: It will not be meaningless, because it is obscured by sudden defilements, so these defilements must be removed. It is said in the Tantra: Sentient beings are Buddhas, but they are obscured by sudden defilements. Thus it is. If it is said that the result exists in the cause. Answer: It will not, because even if the wisdom that purifies all defilements is the result, it is not in the minds of sentient beings, and although the wisdom with defilements exists in the continuum of sentient beings, that is not the result. If it is said that if the qualities of power, etc., exist in the continuum of sentient beings, then it is unreasonable not to realize it. Answer: Even if it exists, it will not be realized, because it is obscured by defilements, like a treasure under the ground. Second, the meaning of the text has three parts: the common establishment is generally shown, the individual characteristics are explained in detail, and the benefits of believing in the lineage. The first has three parts: the individual essence is determined, these inconceivable reasons, and the establishment as cause and condition. First, if it exists, then it can produce the result, the cause and condition of the Three Jewels are four. The Suchness with defilements is the Dharmadhatu of the mind with sudden defilements of beginningless time, the Tathagatagarbha inseparable from the qualities of power, etc. The Suchness without defilements is the Dharmakaya of the Tathagata, which is completely transformed from the realm of the Buddha, free from sudden defilements. The qualities of the Buddha without defilements are the dharmas of the qualities of the Buddha, such as the power that exists in the completely pure Dharmakaya. The deeds of the Buddhas are
Chinese
由于力量等因素，佛的事业在轮回未空之前不会中断，并且自然而然地成就。从这四个原因中，产生了前面所说的三宝，因此是三宝的成就之因。这些是证悟了胜义谛的大乘圣者们的境界，不是其他人所能思议的。第二部分分为两点：确立意义和确立理由。第一点是，前面所说的三宝的成就之因，这四个因和缘如何圆满，是所有智者们的境界，而这四种相也依次通过四个理由，是其他人无法思议且难以理解的。第二点是，具有染污的如来藏，在同一时间，由于自性清净而也是清净的，并且由于具有暂时的染污而也是完全烦恼的，这似乎是矛盾的，但实际上并不矛盾，这是难以理解且不可思议的。因为这是对甚深之理有信心的独觉们也未曾涉足的境界。吉祥穗经中说：天女，这两种法难以理解，即心自性清净难以理解，以及心本身被烦恼染污也难以理解。天女，听闻这两种法的是你，或者具有大法的菩萨们。天女，其余的声闻和独觉们，是通过对如来的信心来理解这两种法的。无垢的如来藏，由于自性清净，所以以前没有被完全染污过，并且由于远离了暂时的染污，所以后来也是从染污中清净的，因此和前面一样是不可思议的。经中说：因为心自性光明，所以如实了知。因此，以具有一刹那的智慧，现证无上圆满正等觉。
English
Due to factors such as power, the activity of the Buddha will not cease until samsara is empty, and it will naturally be accomplished. From these four causes, the three jewels mentioned above arise, therefore they are the cause of the accomplishment of the three jewels. These are the realm of the great vehicle's noble ones who directly see the ultimate reality, and are not conceivable by others. The second part has two points: establishing the meaning and establishing the reason. The first point is that the cause of the accomplishment of the three jewels mentioned above, how these four causes and conditions are completely fulfilled, is the realm of all the wise ones, and these four aspects are also in order through four reasons, which are inconceivable and difficult to understand by others. The second point is that the Tathagatagarbha with defilements, at the same time, is also pure due to its self-nature being pure, and also completely afflicted due to having temporary defilements, which seems contradictory, but in reality is not contradictory, which is difficult to understand and inconceivable. Because this is a realm that even the Pratyekabuddhas who have faith in the profound truth have not entered. The Sutra of the Glorious Garland says: Goddess, these two dharmas are difficult to understand, that is, the mind's self-nature being pure is difficult to understand, and that the mind itself is afflicted by defilements is also difficult to understand. Goddess, those who listen to these two dharmas are you, or the Bodhisattvas who possess great Dharma. Goddess, the remaining Shravakas and Pratyekabuddhas understand these two dharmas through faith in the Tathagata. The stainless Tathagatagarbha, because of its self-nature being pure, has never been completely defiled before, and because it is free from temporary defilements, it is also purified from defilements later, therefore it is as inconceivable as before. The Sutra says: Because the mind is naturally luminous, it is known as it is. Therefore, with the wisdom of a single moment, one manifests the unexcelled, perfectly complete enlightenment.