Chinese
因为这是自性。犹如黄金所造的装饰品。因此，以其余五个比喻显示，由于有产生佛陀三身的种姓，一切众生都具有如来藏。如释论所说：如法身一般，广大与地无别，是具有决定性的种姓自性，即如来藏，在一切时分对一切众生都以无差别的方式存在。应当以法性作为衡量标准来观察。如是说：种姓之子，这是诸法的法性，如来出现也好，不出现也好，这些有情总是具有如来藏。如具有能知者所说。因此，在以三种自性所概括的九种意义中，法身、真如以及自性安住的种姓这三种，如其字面意义一般，普遍存在于一切有情之中。显示法身的同类因深刻而广大的两种，以及种姓的果，即三身，是显示存在于果位之上的。这些存在于有情之中，以及存在却被遮蔽所遮蔽，是了知二种圣教的本体因如何和有多少的二种智慧。以及具有二身生起的本体的四种智慧，因此这样说，当这些智慧从暂时的垢染中清净时，依仗于此，对所化众生显现为二种圣教和二身。自性身与法身意义相同，而增长变化的种姓，是由于因缘而新获得的种姓，因此不是普遍存在于一切有情之中。第二，如何证悟界的方式有两种：由其他人证悟的方式，以及由大乘圣者证悟的方式。第一种，以差别而作为共同的方式证悟，所谓“自生”，即是佛陀。这在基础阶段，不是由因缘新获得的，而是从原始就存在的，在果位阶段，不依赖于其他上师的教导而证悟，因为自生而生起，所以是自生。经中说：我没有老师。我是自生佛。
English
Because this is the nature. Like an artificial form made of gold. Thus, the remaining five metaphors show that because there is a lineage that produces the three bodies of the Buddha, all sentient beings possess the Tathagatagarbha. As stated in the commentary: Like the Dharmakaya, vast and inseparable from the earth, it is the nature of the definitive lineage, that is, the Tathagatagarbha, which exists in all times for all beings in an undifferentiated manner. One should observe by taking the Dharma nature as the standard. As it is said: Son of lineage, this is the Dharma nature of all dharmas, whether the Tathagatas appear or not, these sentient beings always possess the Tathagatagarbha. As spoken by one with knowledge. Therefore, among the nine meanings summarized by the three natures, the Dharmakaya, Suchness, and the three lineages that abide in nature are, as their literal meaning implies, universally present in all sentient beings. The two that show the similar cause of the Dharmakaya to be profound and vast, and the fruit of the lineage, the three bodies, are shown to exist in the state of fruition. These exist in sentient beings, and exist but are obscured by obscurations, are the two wisdoms that know how and how much the entity cause of the two scriptures is. And the four wisdoms that possess the entity of the arising of the two bodies, therefore it is said that when these wisdoms are purified from temporary stains, relying on this, the two scriptures and the two bodies appear to the disciples. The Svabhavikakaya is the same in meaning as the Dharmakaya, and the lineage of growth and change is a lineage newly acquired due to conditions, therefore it is not universally present in all sentient beings. Second, there are two ways to realize the Dhatu: the way realized by others, and the way realized by the Mahayana Aryas. The first, realized in a common way with differences, is called "self-born," which is the Buddha. This is not newly acquired by conditions in the basic stage, but exists from the beginning, and in the stage of fruition, it is realized without relying on the teachings of other teachers, because it arises spontaneously, so it is self-born. The sutra says: I have no teacher. I am a self-born Buddha.
Chinese
那些的真谛，即是说，这些界由各自的凡夫、声闻、独觉圣者如何证悟呢？ 应当以对如来具有决定意义的经典生起信赖的信心来大致证悟。经中说：舍利子，这件事即使是声闻和独觉们，也不能用各自的智慧完全了知、见到或考察，更何况是凡夫俗子呢？唯有依靠对如来的信心才能证悟。舍利子，真谛应当依靠信心来证悟。舍利子，所谓真谛，这是有情界的术语。如此说。未曾体验的现量证悟，是指凡夫、声闻、独觉圣者以及新入大乘的菩萨们，不能现量证悟如来藏超越了明晰的安立，因为相对于此，他们不具备智慧之眼。例如，就像没有眼睛的人无法现量见到光芒万丈的太阳一样。释论中说：总而言之，这四种人被安立为不具备见到如来藏的眼睛，即是：凡夫、声闻、独觉以及新入大乘的菩萨。其中，凡夫们执着于我与我所的坏聚见；声闻和独觉则颠倒地认为如来藏是清净、我、安乐、常恒，应当修习，而执着于不净等；新入大乘的菩萨因为心散乱于空性，所以他们不能证悟如来藏。经中说：世尊，如来藏不是那些堕入坏聚见、喜爱颠倒、以及心散乱于空性者们的行境。心散乱于空性，是指那些认为先前存在的法在后来断灭和毁坏时就是涅槃，以及
English
How are those ultimate meanings, namely, those realms, to be realized by ordinary beings, hearers, solitary realizers, and noble ones respectively? It should be realized in general through faith and trust in the definitive scriptures of the Tathagata. The sutra says: Shariputra, even hearers and solitary Buddhas cannot truly know, see, or examine this meaning with their own wisdom. What need is there to mention ordinary beings? It is only realized through faith in the Tathagata. Shariputra, the ultimate meaning is to be realized through faith. Shariputra, this so-called ultimate meaning is a term for the realm of sentient beings. So it is said. Not realizing experientially and directly means that ordinary beings, hearers, solitary realizers, and bodhisattvas who have newly entered the Mahayana cannot directly realize the Tathagatagarbha, which transcends clear establishment, because they do not possess the eye of wisdom in relation to it. For example, just as someone without eyes cannot directly see the sun's orb blazing with light. The commentary says: In short, these four types of individuals are established as not possessing the eye to see the essence of the Tathagata, namely: ordinary beings, hearers, solitary realizers, and bodhisattvas who have newly entered the Mahayana. Among them, ordinary beings are those who possess the view of the aggregates of existence, clinging to self and what belongs to self. Hearers and solitary realizers are those who have perverted the essence of the Tathagata, which is pure, self, bliss, and permanence, and should be meditated upon, clinging to impurity and so on. Bodhisattvas who have newly entered the Mahayana do not realize the essence of the Tathagata because their minds are distracted by emptiness. The sutra says: Bhagavan, this essence of the Tathagata is not the domain of those who have fallen into the view of the aggregates of existence, who delight in perversion, and whose minds are distracted by emptiness. Being distracted by emptiness refers to those who believe that the cessation and destruction of previously existing phenomena is nirvana, and
Chinese
那些需要理解和禅修的空性，是指将色等法与具有这些性质的事物区分开来的法。如《月灯经》所说： 胜者之子，事物彻底毁灭，一切存在皆为空性。小乘空性，外道们，不与智者和孩童争辩。 这句话的意思没有理解。第二，大乘圣者证悟的方式有三种：所证悟的界之实相，证悟之智的入道方式，以及远离边见的理由。第一，这个界，即如来藏，为了显明它，其自性本具的障碍，没有什么需要断除；为了安立它，其功德如力量等，没有什么需要新近成就，因此超越了断除和安立的边。在此，大学者们说，所谓“没有什么需要断除”，是指遍计烦恼的根本，即执着人我和法我，而其所缘，即人我和法，为了显明胜义谛，没有什么本来就有后来显明的；所谓“没有什么需要安立”，是指力量等清净的世间后得智的所缘，如幻化一般，不需要后来生起，而是本来就有的。这种说法是不对的，因为突发性的染污说界是空性的，而无上法不说空性，而是说不舍弃功德，因此说空性不舍弃障碍和功德。而且，这与经部的说法也不矛盾。又有些人说，所谓“没有什么需要断除”，是指因为障碍以真性空故，所以没有可以断除的，因此是远离增益和损减的。这种说法也是不对的，因为障碍以真性空故，功德也同样以真性空故。第二，以远离二边的真实性为对境，以等持的智慧如实观照，从而如实现见。其中，正等觉以如所有智现见一切有情众生的法身，因此如虚空般广大。相对于此，十地菩萨证悟的法身，也只是小乘有情众生证悟的法身，因此如从云间升起的阳光般狭小。经
English
Those emptinesses that are to be understood and meditated upon refer to the Dharma that distinguishes form and other phenomena from things that possess these qualities. As stated in the *Moon Lamp Sutra*: "Son of the Victorious One, things are utterly destroyed; all existence is entirely empty. The emptiness of the lesser vehicle, the extremists, do not dispute with the wise and the childish." The meaning of this statement is not understood. Secondly, there are three aspects to the realization of the Mahayana Arya: the reality of the realm to be realized, the way the wisdom of realization enters, and the reason for being free from extremes. Firstly, this realm, the Tathagatagarbha, in order to clarify it, its inherent obscurations have nothing to be abandoned; and in order to establish it, its qualities such as powers have nothing to be newly accomplished, so it transcends the extremes of abandonment and establishment. Here, great scholars say that "there is nothing to be abandoned" refers to the root of pervasive afflictions, which is the clinging to the self of person and the self of phenomena, and its object, the self of person and the self of phenomena, in order to clarify the ultimate truth, there is nothing that is originally present and later clarified; and "there is nothing to be established" refers to the object of the pure worldly subsequent wisdom, such as illusion, which does not need to be generated later, but is originally present. This statement is not correct, because adventitious defilements say that the realm is empty, while the unsurpassed Dharma does not say that it is empty, but says that it does not abandon qualities, so it is said that emptiness does not abandon obscurations and qualities. Moreover, this is not contradictory to the statements of the sutras. Also, some say that "there is nothing to be abandoned" means that because obscurations are empty of true existence, there is nothing to be abandoned, so it is free from addition and subtraction. This statement is also not correct, because just as obscurations are empty of true existence, qualities are also empty of true existence. Secondly, with the reality that is free from the two extremes as the object, with the wisdom of equipoise, one truly sees, and thus directly sees without inversion. Among them, the perfectly enlightened Buddha directly knows the Dharmakaya of all sentient beings with the wisdom of knowing as it is, therefore it is as vast as the sky. In relation to this, the Dharmakaya realized by the Bodhisattva of the tenth ground is only the Dharmakaya realized by the sentient beings of the lesser vehicle, therefore it is as small as the sunlight rising from the clouds. Sutra
Chinese
哦！如同在晴空中看见太阳一样，您是唯一具有智慧者。具有清净智慧之眼的圣者们，也无法完全看见您的一切相。世尊，您的法身具有无边智慧，能遍及无尽所知虚空者，才能完全看见您。以下也将说到：在出生的家中，如同小孩看见太阳的形象一样，圣者也能看见。如此，证悟的作用是，现量见到超越心之真实义的破立之边，从遮蔽自性的垢染中解脱。也就是在见道时解脱见断，在修道时解脱修断，在究竟道时解脱二障及其习气。第三，有情相续中的界，其原有的自性并不明显，而是具有分别的，也就是具有可分离之相的暂时的垢染，因为从本初以来就是自性空。此外，力量等功德原本不存在，不能安立，因为是无分别的，也就是具有不可分离之相的无上功德法，并非空性，因为从本初以来就是无二无别地存在。经中说：如来藏是可分别的，可知是与烦恼的蕴一切都空，而不可分别的，不可知的是，不可思议的佛法，多于恒河沙数，并非不空。第二，关于显示界的密意有二：略说和广说。第一部分有二，首先是提问：世尊的佛母在那里，一切所知之法在世俗中如云、如梦、如幻般虚假，在胜义中空无生灭等一切相，不是这样说的吗？既然如此说了，又在《宝性论》和这部论典中，诸佛说一切有情都普遍具有如来藏，这是为什么呢？想到这些前后会互相矛盾。第二是回答，具有五种过失的人的过失。
English
O! Like seeing the sun in the clear sky, you are the only one with wisdom. Even the noble ones with pure eyes of wisdom cannot see all your aspects completely. Blessed One, your Dharmakaya, which has boundless wisdom, can be seen completely by those who pervade the endless knowable space. It will also be said below: In the house of birth, like a child seeing the image of the sun, the noble ones can also see. Thus, the function of realization is to directly see beyond the extremes of affirmation and negation of the true meaning of the mind, and to be liberated from the adventitious defilements that obscure the essence. That is, in the path of seeing, one is liberated from what is to be abandoned by seeing, in the path of cultivation, one is liberated from what is to be abandoned by cultivation, and in the ultimate path, one is liberated from the two obscurations together with their habitual tendencies. Third, the element in the continuum of sentient beings, its original nature is not clear, but it is with distinctions, that is, the temporary defilements with the characteristic of being separable, because it is empty of self-nature from the beginning. Furthermore, qualities such as power, etc., do not exist originally, and cannot be established, because it is without distinction, that is, the supreme qualities with the characteristic of being inseparable, are not empty of Dharma, because they exist inseparably from the beginning. The sutra says: The Tathagatagarbha is distinguishable, knowable, and empty of all the aggregates of afflictions, while the indistinguishable, unknowable, inconceivable Buddha-dharmas, more than the sands of the Ganges River, are not empty. Second, there are two intentions for showing the element: brief explanation and detailed explanation. The first part has two, first is the question: Isn't it said that the Blessed One's Buddha-mother is there, and all knowable dharmas are false in the conventional truth like clouds, dreams, and illusions, and empty of all aspects such as arising and ceasing in the ultimate truth? Since it is said so, why do the Buddhas say in the Uttaratantra Sutra and this treatise that all sentient beings universally possess the Tathagatagarbha? Thinking that these will contradict each other. The second is the answer, the faults of those who have five faults.