Chinese
法的果是法身，而它所及之处是周遍，因为一切有情都能证得，所以是周遍。对此，如来是实有，而有情的心髓是假立，因为对于具有证得之分者，以它周遍而假立。所谓“如是性无别故”，是指空性无有差别的自性之体性，即如来和一切有情的心髓二者都是实有。如是性远离垢染，即使在具有暂时性垢染之时，也是佛的自性，并且在有情的相续中是决定的。所谓“有种姓故”，是指以证得如是性为因而产生的善的习气、智慧和慈悲的种子是如来的因，因此假立为如来，而有情的心髓仅仅是实有，如是宣说。那是不合理的，因为法身是与功德无别的法界，并且它是以一个自性周遍于一切有情的实有，由于没有损害之故，将它置于假立之间是不合理的。如果法身所及之处是可以证得的，那么它与具有种姓者是不可分离的缘故。如果说具有种姓是从修行中产生的，那么它就会周遍于一切有情，因为以它周遍的理由能够成立一切有情具有如来藏。下面也说：如宝藏和树木一般，了知那两种种姓，无始以来自然安住，以及如实获得最殊胜。如是宣说，而那二者中周遍于有情的是自然安住的种姓。因此，舍弃了如实宣说的如来藏，而宣说有情的心髓，不是了义经典的意趣。第二，决定周遍界之自性，有三：本体略说，差别广说，归纳彼等之义。第一，以总摄“本体”等，即法身、如是性和种姓，是三种自性的体性，界是本体。
English
The fruit of practice is the Dharmakaya, and its reach is pervasive, because all sentient beings can attain it, therefore it is pervasive. Regarding this, the Tathagata is real, while the essence of sentient beings is imputed, because it is imputed as pervasive to those who have the potential to attain it. The so-called "suchness is without difference" refers to the essence of the nature of emptiness without difference, that is, both the Tathagata and the essence of all sentient beings are real. Suchness is free from defilements, even when it has temporary defilements, it is the nature of the Buddha, and it is definite in the continuum of sentient beings. The so-called "because there is lineage" means that the seeds of good habits, wisdom, and compassion that arise from attaining suchness are the cause of the Tathagata, therefore it is imputed as the Tathagata, while the essence of sentient beings is only real, thus it is said. That is unreasonable, because the Dharmakaya is the Dharmadhatu inseparable from qualities, and it is a reality that pervades all sentient beings with one self, because there is no harm, it is unreasonable to place it between imputation. If the reach of the Dharmakaya is attainable, then it is inseparable from those who have lineage. If it is said that having a lineage arises from practice, then it will pervade all sentient beings, because with the reason that it pervades, it can be established that all sentient beings have the Tathagatagarbha. It is also said below: Like treasures and trees, know those two lineages, naturally abiding since beginningless time, and truly obtaining the most excellent. Thus it is said, and of those two, the one that pervades sentient beings is the lineage that naturally abides. Therefore, abandoning the Tathagatagarbha that is truly spoken, and explaining the essence of sentient beings, is not the intention of the definitive meaning scriptures. Second, determining the nature of the pervasive realm has three parts: the essence is briefly stated, the differences are explained in detail, and the meaning of these is summarized. First, with the summary "essence" etc., that is, Dharmakaya, suchness, and lineage, are the nature of the three natures, the realm is the essence.
Chinese
消除存在的突发性障碍是因。消除突发性污垢的佛地的四种波罗蜜多是果。见到轮回痛苦的过患而厌离，以及见到寂静涅槃的功德而想要获得它等等是业。具有信解因的功德等等和具有神通果的功德等等是具有。依靠三种补特伽罗来区分的所依，以及三界的区分是进入。阶段等等是确定进入的意义本身是。虽然自性没有差别，但由于突发性的污垢而不清净，以及清净不清净二者和极其清净的角度来区分是阶段。所有三种阶段都被界所遍及是周遍之义。所有阶段都舍弃了界，并且证悟无二无别地存在是功德无二无别。因此，应当了知，胜义谛的界，自性清净的密意是十义。第二，详细解释分类有四：体性与因，果与业，具有，进入。第一有二：共同宣说，分别解说。第一有二，体性是法身和如来藏和种姓三者是成办所欲之义，自性不变和具有悲心的湿润，因此各自的体相依次如同珍宝和虚空和清净的水一般。所有这些共同的体性是恒时没有自性的烦恼，这与三个比喻都相符。第二，因是憎恨佛法的对治，信解大乘佛法，以及我见对治，证悟无我的殊胜智慧，以及畏惧轮回痛苦的对治，无量等持，不顾自他有情的利益的对治，无量大悲，这四者是远离界之垢染的因，并且从它们产生的是远离的果。第二，分别解说有二，体性上，法身是成办所有心想之义，具有威力圆满，如来藏是在所有阶段中自性不转
English
Eliminating the adventitious obscurations that exist is the cause. The four pāramitās of the Buddha-ground that eliminate adventitious stains are the result. Seeing the faults of samsaric suffering and becoming disillusioned, and seeing the qualities of peaceful nirvāṇa and wanting to attain it, etc., are actions. Having qualities of faith in the cause, etc., and having qualities of clairvoyance as the result, etc., is possessing. The dependence that is distinguished by the three types of individuals, and the distinction of the three realms, is entering. Stages, etc., are establishing the meaning of entering itself. Although there is no difference in nature, the distinction is made from the perspective of being impure due to adventitious stains, both pure and impure, and extremely pure, which are the stages. The fact that all three stages are pervaded by the element is the meaning of all-pervading. The fact that all stages are devoid of the element and that realization exists inseparably is the quality of being inseparable. Thus, it should be understood that the intent of the ultimate reality, the element, being naturally pure, is the ten meanings. Secondly, there are four explanations of the detailed divisions: essence and cause, result and action, possession, and entering. The first has two: common explanation and individual explanation. The first has two, the essence is the Dharmakāya, the Tathāgatagarbha, and the three lineages, which are for accomplishing the desired meaning, being unchangeable in nature, and possessing the moisture of compassion, therefore their respective characteristics are like jewels, the sky, and pure water, respectively. The common characteristic of all of these is that there is no inherent affliction at all times, which is in accordance with all three examples. Secondly, the cause is the antidote to hating the Dharma, having faith in the Mahāyāna Dharma, and the antidote to the view of self, the superior wisdom of realizing no-self, and the antidote to fearing the suffering of samsara, immeasurable samādhi, the antidote to not considering the benefit of oneself and other sentient beings, immeasurable great compassion, these four are the cause of being free from the defilements of the element, and what arises from them is the result of being free. Secondly, there are two individual explanations, in terms of essence, the Dharmakāya is the meaning of accomplishing all thoughts, possessing complete power, the Tathāgatagarbha is unchanging in nature in all stages.
Chinese
而且，种姓是周遍一切有情，以慈悲滋润的体性的自性。因此，这些各自以其自性而言，依次如意宝珠能成办所欲之义，如同虚空不会改变，水安住于湿润的自性，以及功德与法相符一样。一切也都是以共同的自性，从自性清净的垢染方面，与三个比喻相符。第二，因有二，所净之障和能净之对治。第一有二，从障的分类来说，就是对大乘佛法怀有嗔恨的愤怒，以及对五蕴执着为常一等我见，以及自己对轮回的痛苦感到恐惧和害怕，以及对有情众生的利益漠不关心，舍弃自他之利益，这四种垢染会障碍自性清净的界。第二，与此相应的人，总的来说，如果将一切有情归纳起来，可以归纳为三种：希求有者，希求脱离有者，以及两者都不希求者。第一种又分为两种：与解脱道相违背，属于永远无法从轮回中解脱的种姓，仅仅追求轮回的利益，而不追求涅槃的利益的强烈欲望；以及与此相符的教派中，也有像僧伽伐等的声闻部派，因为憎恨大乘佛法而认为是伪经而舍弃。世尊也说：“我不是他们的导师，他们也不是我的声闻。舍利子，他们比黑暗还要黑暗，从黑暗走向更大的黑暗，与更大的黑暗相应，我是这么说的。”如果强烈的欲望永远无法从轮回中解脱，那么与说一切有情都具有如来藏的种姓相矛盾。种姓存在是自性安住的，而这里没有增长变化的种姓，因此无论何时都无法获得涅槃，因为轮回是无边无际的。其中，对大乘佛法怀有嗔恨，是因为舍法的业障阻碍，导致获得解脱的时间被拖延，这是指时间而言，而不是指永远无法获得。
English
Moreover, the lineage is the nature of being moistened by compassion, pervading all sentient beings. Therefore, these, each in terms of their own characteristics, are like wish-fulfilling jewels that accomplish desired meanings, like the sky that does not change, like water abiding in the nature of moisture, and like qualities that are in accordance with the Dharma. Everything is also in accordance with the three examples in terms of the common characteristic of being pure in nature from defilements. Secondly, there are two causes: the obscurations to be purified and the antidotes that purify. The first has two aspects. From the classification of obscurations, there is anger and hatred towards the Mahayana Dharma, and the view of self, such as clinging to the five aggregates as permanent and singular, as well as fear and dread of the sufferings of samsara, and indifference to the welfare of sentient beings, abandoning the benefit of oneself and others. These four defilements obscure the perfectly pure realm. Secondly, the individuals who possess these are generally all sentient beings, which can be categorized into three types: those who desire existence, those who desire to be free from existence, and those who desire neither. The first is divided into two: those whose lineage is incompatible with the path of liberation, who can never escape samsara, who seek only the benefit of samsara and do not seek the benefit of nirvana, and who have great desire; and among those who are in accordance with this, there are also some Shravaka schools, such as the Samghavaras, who reject the Mahayana Dharma because they hate it and consider it non-canonical. The Blessed One also said, "I am not their teacher, and they are not my Shravakas. Shariputra, they are darker than darkness, going from darkness to greater darkness, associated with greater darkness, so I say." If strong desire can never be liberated from samsara, then it contradicts the statement that all sentient beings possess the Tathagatagarbha lineage. The existence of lineage is naturally abiding, but here there is no lineage of growth and change, so nirvana can never be attained, because samsara is endless. Among them, hatred towards the Mahayana Dharma is because the karma of abandoning the Dharma obstructs and delays the time of attaining liberation, which refers to time, not to never being able to attain it.
Chinese
不是的。因为有少许善的种子，这些种子包含在对如来教法的信仰，出家等增长之因中。注释中说：因为憎恨大乘佛法是邪见之因，为了消除对大乘佛法的憎恨，所以是考虑到其他时间而说的。如此说。想要脱离轮回的有两种：进入非方便道和进入方便道。第一种有三种：一是外道，即不属于此教法的自在派等；二是与外道观点相同，虽然皈依三宝属于此教法，但对无我的实相迷惑，执着于不可言说的补特伽罗我；三是考虑到这些人，说不信空性与外道没有区别。还有一种是具有增上慢，执着于空性的相。即认为应断之法，被先前的对治所摧毁而消失，就认为是证悟。考虑到这一点，《宝积经》中说：光明守护者，执着于补特伽罗我，如须弥山般容易，而具有增上慢，执着于空性则不然。这两种都不是持有宗见的声闻，不是很好地进入正道者。进入方便道有两种：一是真实地进入声闻和独觉乘。如果不希求这两种果位，那就是安住于大乘，具有最敏锐根器的补特伽罗。就像大欲一样，即使不希求轮回，虽然像外道一样想要舍弃轮回，但不是进入非方便道，也不仅仅像声闻和独觉一样了悟具有方便，而是进入了了悟轮涅平等的道，即以智慧了悟一切法无自性，因此是安住于不住涅槃者，又以大悲想要救度众生，因此是行持不被烦恼染污，安住于轮回者。这样，在八种补特伽罗中，前两种确定是邪道，因此对众生
English
No, because there are a few seeds of virtue, which are included in the causes of increase such as faith in the teachings of the Tathagata, ordination, etc. The commentary says: Because hatred of the Mahayana Dharma is the cause of wrong views, it is said with other times in mind in order to eliminate hatred of the Mahayana Dharma. So it is said. There are two types of those who wish to be free from existence: entering the path of non-means and entering the path of means. The first has three types: first, the non-Buddhists who are outside of this Dharma, such as the Carakas; second, those who hold views similar to them, who, although taking refuge in the Three Jewels and belonging to this Dharma, are deluded about the reality of selflessness and cling to an inexpressible person-self; third, considering these people, it is said that not believing in emptiness is no different from non-Buddhists. There is also the one with pride who clings to the characteristics of emptiness. That is, those who regard the Dharma to be abandoned as having been destroyed by the previous antidote and disappeared as realization. Considering this, the Ratnakuta Sutra says: "Light-protected one, clinging to the person-self is as easy as Mount Sumeru, but clinging to emptiness with pride is not so." Both of these are Hearers who hold sectarian views, not those who have entered the path well. There are two ways to enter the path of means: one is to truly enter the Hearer and Solitary Buddha vehicles with certainty. If one does not desire these two fruits, then one is a person who abides in the Great Vehicle and has the sharpest faculties. Just like great desire, even if one does not desire samsara alone, although one wants to abandon samsara like non-Buddhists, one is not entering the path of non-means, nor is one merely realizing that one has means like Hearers and Solitary Conquerors, but rather one is entering the path of realizing the equality of samsara and nirvana, that is, one relies on non-abiding nirvana by realizing that all dharmas are without self-nature through wisdom, and one relies on samsara by wishing to liberate sentient beings through great compassion, thus one's actions are not defiled by afflictions. In this way, among the eight types of individuals, the first two are definitely on the wrong path, so for sentient beings