Chinese
因此，据说如来藏是为了断除（这些过失）而存在的。那么，这五个过失存在于何处呢？普遍地指出，存在于任何众生身上。那么，这五个过失是什么呢？如果不知道如来藏遍及一切自身和他者，就会心生怯懦，认为像我这样的人无法通过我执获得菩提，这是产生菩提心的障碍；轻蔑未发菩提心的下劣众生，这是实践行为的障碍；执着于将突如其来的障碍视为实有，从而将众生的自性执为真实，这是专注于实相的障碍；诽谤说众生的相续中没有力量等真实的功德之法；以及过于执着于自我，这是产生利他心的障碍。第二，详细解释分为两部分：在其他地方宣说二谛的方式与此处宣说界性的意图。第一部分是：在《胜鬘经》中，真实的边际，即胜义谛，是指远离一切有为法生、灭、住等相的自性，是空性，即在任何事物中都不成立。而在世俗谛中，贪欲等烦恼、不善等业以及它们的异熟果，即异熟蕴，则像云彩等一样被描述。解释这些时，烦恼是突然产生的，遍布于心中，但由于自性不成立，所以像云彩一样。行为之业是由颠倒的念头产生的，是错乱的对境，所以像梦中的享受一样。烦恼和业两者的异熟果，即有漏蕴，依赖于因缘，并不真实，所以被说成是虚假的，像幻术和化现一样。第二部分分为三点：普遍地指出必要性；区分的必要性；以及完全区分的必要性。第一点是：之前在《胜鬘经》的广、中、略三部中，已经将一切法安立为二谛的方式，而现在在《上师续》的经和论中，则宣说一切众生都具有遍及的如来藏。那么，这样做的必要性是什么呢？对于区分来说，有什么过失呢？
English
Therefore, it is said that the Tathagatagarbha exists to eliminate (these faults). Then, where do these five faults exist? It is generally pointed out that they exist in any sentient being whatsoever. Then, what are these five faults? If one does not know that the Tathagatagarbha pervades all self and others, one will become timid, thinking that someone like me cannot attain Bodhi through self-grasping, which is an obstacle to generating Bodhicitta; despising inferior sentient beings who have not generated Bodhicitta, which is an obstacle to practicing conduct; clinging to the adventitious obscurations as real, thereby clinging to the nature of sentient beings as real, which is an obstacle to focusing on reality; slandering by saying that sentient beings do not have the Dharma of true qualities such as power in their continuum; and being overly attached to oneself, which is an obstacle to generating altruistic intention. Second, the detailed explanation is divided into two parts: the way in which the two truths are taught elsewhere and the intention of teaching the Dhatu here. The first part is: In the 'Shrimala Sutra,' the true limit, that is, the ultimate truth, refers to the nature of all conditioned dharmas, such as arising, ceasing, and abiding, which is devoid and empty, that is, not established in any entity. And in the conventional truth, afflictions such as desire, non-virtuous actions, and their ripening fruits, that is, the aggregates of ripening, are described as being like clouds and so on. Explaining these, afflictions arise suddenly and pervade the mind, but since their nature is not established, they are like clouds. The action of deeds is produced by inverted thoughts and is the object of delusion, so it is like enjoyment in a dream. The ripening fruit of both afflictions and deeds, that is, the contaminated aggregates, depends on conditions and is not real, so it is said to be false, like illusion and emanation. The second part is divided into three points: generally pointing out the necessity; the necessity of distinguishing; and the necessity of completely distinguishing. The first point is: Previously, in the three parts of the 'Shrimala Sutra,' extensive, medium, and concise, all dharmas have been established as the way of the two truths, and now in the sutras and treatises of the 'Lama's Lineage,' it is taught that all sentient beings have the pervasive Tathagatagarbha. Then, what is the necessity of doing so? What is the fault for distinguishing?
Chinese
为了舍弃五种过失，生起五种功德之法。不与佛母相违，因为其中宣说了诸法自性空，这就是此处所说的法身。世俗谛中，烦恼、业和蕴等如云一般被宣说，这是因为一切杂染之法都是暂时的，显示了不是心的自性，而这正是如来藏。心与垢染和自性分离，是因为如来的功德本来就已成就。佛母中说：心上无有心，心的自性是光明。其意义也是如此。因此，经文前后不相违，意义一致，因为两者都是了义的圣言。此处，有些智慧不低的士夫说，从他处宣说的空性不是字面意思，而此处宣说的界是成佛之因，也是有密意的，所以不相违，因为这不是字面意思。那么，以密意而说的密意是什么呢？意思是说，境空性本身不能作为因，但如理作意有境是成佛之因。必要是舍弃五种过失，以宣说必要的方式遮止了字面意思，为了显示密意深奥且不违背经义，所以是以密意而说的。他们这样宣称。那是不合理的，如果以宣说必要就变成不是字面意思，那么善逝的圣言中有什么是没有必要的呢？佛母中也说：明明有菩萨，却不能如实见到菩萨。如果这样说，怎么不是字面意思呢？诸法唯是显现存在，佛母中也没有遮止，如果说宣说的自性空不是字面意思，必须要有某种自性不空的法存在，那也是无法指出的。境空性本身虽然不是产生所生果的能生之因，但如果先前心的法性是空性，那么后来就会完全清净。
English
In order to abandon the five faults and generate the five qualities of merit. It is not contrary to the Mother of the Buddhas, because it is said therein that all dharmas are empty of inherent existence, which is the Dharmakaya itself as taught here. In the relative truth, afflictions, karma, and aggregates are said to be like clouds, etc., because all defiled dharmas are adventitious. It shows that it is not the nature of the mind, and that is the essence of the Tathagata. The mind is separate from obscurations and inherent nature because the qualities of the Tathagata are primordially established. In the Mother it is said: There is no mind on the mind, the nature of the mind is luminosity. The meaning is the same. Therefore, the meaning of the sutras is not contradictory from beginning to end, and the meaning is the same, because both are definitive scriptures. Here, some individuals with not insignificant intelligence say that the emptiness taught elsewhere is not literal, and that the element taught here as the cause of Buddhahood is also intentional, so there is no contradiction, because this is not literal. So, what is the intention behind speaking with intention? It means that the emptiness of objects itself cannot be a cause, but properly attending to the object is the cause of Buddhahood. The necessity is to abandon the five faults, and by stating the necessity, the literal meaning is prevented. In order to show that the hidden meaning is profound and does not contradict the meaning of the sutra, it is spoken with intention. They proclaim this. That is unreasonable. If stating the necessity makes it not literal, then what in the Sugata's teachings is unnecessary? In the Mother of the Buddhas it is also said: Even though there is a Bodhisattva, one does not truly see the Bodhisattva. If it is said like that, how can it not be literal? That all dharmas exist only as appearances is not denied in the Mother, and if it is said that the emptiness of inherent existence is not literal, and there must be something that is not empty of inherent existence, then it cannot be pointed out. Although the emptiness of objects itself is not the productive cause that connects the ability to produce the resulting fruit, if the nature of the mind was emptiness before, then later it will be completely pure.
Chinese
因为可以生起法身，所以是转依之因。经中说：从“欲界即是如来藏”开始，是常恒、稳固、不变之法性的事物，如果不是没有实体的，那么大乘也能压倒包括天、人、非天在内的世间，并且必定不会出现。中观根本慧论中说：谁能容受空性，对他来说一切皆可能；谁不能容受空性，对他来说一切皆不可能。总的来说，如果经典中出现矛盾，那么任何一个都应解释为密意，如果两个都解释为密意，那有什么用呢？因此，这些不是密意，因为对实际意义没有损害。如果其他经中说：如来藏的教义是密意，并且中观入门中也这样说，这与上述相矛盾。这样说是考虑到没有可以用理智分析的事物，为了阻止执着于真实的自性而说的，因此这本身就是密意，就像宣说一乘是究竟的意义一样。第二，决定的必要是：像这样，因为污垢是暂时的，并且功德从一开始就存在于一切众生的界中，如果没有听到这种说法，就会认为自己有障碍且没有功德，是低劣的，因为这种轻蔑的过失，就不能断除障碍，也不能获得功德，或者认为不能获得功德，心灰意冷的一些人，想要获得断证圆满的佛果，菩提心就不会生起。又因为任何人生起了菩提心，因为自己比其他众生更容易成佛，所以自认为是最殊胜的而骄傲自满，认为没有生起菩提心的人没有成佛的潜能，从而产生强烈的低劣感，轻视他人，不修习使自己趋向菩提的行为。还有，像这样认为没有成佛潜能的人，就不会生起如实证悟自性的真实智慧，因此不是真实的，即
English
Because the Dharmakaya can arise, it is the cause of transformation. The sutra says: From "The realm of desire is suchness," it is a thing of constant, stable, and immutable Dharma nature. If it is not without substance, then the Mahayana can also overwhelm the world, including gods, humans, and asuras, and it will certainly not appear. The Root Verses on the Middle Way says: Whoever can accept emptiness, everything is possible for him. Whoever cannot accept emptiness, everything is impossible for him. In general, if there appears to be a contradiction in the scriptures, then any one of them should be explained as intentional. What is the use of explaining both as intentional? Therefore, these are not intentional, because there is no harm to the actual meaning. If other sutras say: The teaching of the Tathagatagarbha is intentional, and the Introduction to the Middle Way also says so, this contradicts the above. Saying this is in consideration of the fact that there is nothing that can be analyzed by reason, and it is said to prevent clinging to the true nature. Therefore, this itself is intentional, just as declaring the One Vehicle to be the ultimate meaning. Second, the necessity of determination is: Like this, because defilements are temporary, and the qualities have existed from the beginning in the realm of all sentient beings, if one has not heard this statement, one will think that oneself has obstacles and no qualities, and is inferior. Because of this fault of contempt, one cannot eliminate obstacles, nor can one obtain qualities, or one thinks that one cannot obtain qualities, and some people become discouraged. If they want to obtain the perfect Buddha fruit of abandonment and realization, the mind of enlightenment will not arise. Also, because anyone who has generated the mind of enlightenment thinks that he is more likely to become a Buddha than other sentient beings, he considers himself the most supreme and becomes arrogant and complacent, thinking that those who have not generated the mind of enlightenment do not have the potential to become a Buddha, thereby generating a strong sense of inferiority, despising others, and not practicing the behavior that leads oneself to enlightenment. Furthermore, for those who think that they do not have the potential to become a Buddha, the true wisdom that realizes the nature of reality as it is will not arise, therefore it is not true, that is,
Chinese
如果认为烦恼等是心的自性，并且认为真实的意义、功德、智慧等从本初就与心的法界无二无别，那就不会成为觉悟。如果问：没有过失和具有功德的理由是什么？那么，众生的烦恼等过失，并非是真实的，并非是存在于心的自性中，而是由于不如理作意和显现成为对境等因缘所造作的，是偶然在心中发生的。这里，偶然的意思不是指无因，而是指并非从同类前者的近取因中产生后者，而是指由于习气和因缘的力量而偶然发生的。例如，就像云彩偶然出现在虚空中一样。而且，力量等佛的功德是自性清净的，也就是从一开始就存在的，因为心的障碍的过失是真实的无我的，也就是说，心是远离垢染和自性的。这样一来，如果认为不真实的过失是心的自性，并且诽谤真实的功德不存在，那么没有生起智慧和觉悟的有智慧的菩萨，就不会因为见到自己和一切众生都同样具有如来藏，并且安住于喜欢自己和法平等，想要成办利益，而获得大慈悲。因此，有五个获得菩提的障碍大过失，为了断除这些过失，才宣说了界。第三，完全断除的必要是：宣说一切众生都具有如来藏，这个宣说会产生五种利益：知道自己具有界，从而欢喜获得从垢染中清净的佛陀，而生起菩提心；知道他人具有佛性，从而像对导师佛陀一样恭敬一切众生；生起证悟到遮障自性清净的智慧，以及证悟到功德无二无别的智慧；生起喜欢自己和法平等，想要利益的大慈悲。这样，由于生起了这五种法，因此从那
English
If one holds that afflictions and the like are the nature of the mind, and that the true meaning, qualities, and wisdom are primordially inseparable from the dharmadhatu of the mind, then it will not become enlightenment. If one asks, what is the reason for being without fault and having qualities? Then, the faults of sentient beings, such as afflictions, are not true, that is, they do not exist in the nature of the mind, but are artificial due to causes such as improper attention and the appearance of objects, and are only occasionally occurring in the mind. Here, the meaning of occasional is not referring to causelessness, but rather it does not mean that the latter arises from the proximate cause of the similar former, but it refers to occasionally occurring due to the power of habit and conditions. For example, like clouds suddenly appearing in the sky. Moreover, the qualities of the Buddha, such as powers, are naturally pure, that is, they have existed from the beginning, because the faults of the mind's obscurations are truly without self, that is, the mind is free from defilements and nature. In this way, if one holds that untrue faults are the nature of the mind and slanders that true qualities do not exist, then a wise bodhisattva who has not generated wisdom and knowledge will not gain great compassion by seeing that oneself and all sentient beings are equally endowed with the Tathagatagarbha, and by abiding in the joy of equality between oneself and the Dharma, wishing to accomplish benefit. Therefore, there are five great faults that are obstacles to attaining enlightenment, and the Dhatu was taught in order to abandon these faults. Third, the necessity of complete severance is: saying that all sentient beings have the Tathagatagarbha, this teaching will give rise to five benefits from hearing: knowing that one has the Dhatu, and thus rejoicing in attaining the Buddha who is purified from defilements, generating the mind of enlightenment; knowing that others have the Buddha-nature, and thus respecting all sentient beings as the teacher Buddha; generating the wisdom that realizes that obscurations are naturally pure, and the wisdom that realizes that qualities are inseparable; generating great compassion that likes equality between oneself and the Dharma, wishing to benefit. Thus, because these five dharmas have arisen, therefore from that