Chinese
所有的岩石都没有区别，菩萨的伟大行为和像阿赖耶识一样在大乘中宣说的特点，也像在声闻经藏中只听过种子一样。 并且，密宗中著名的观点是：在胜义谛中，认为没有生灭，这与中观派一致；在世俗谛中，认为蕴、界、处仅仅是幻象，这也一致。特别的是，幻象的那些特征，也被视为完全清净的本尊的特征，并且两种真谛也被视为无别，这就是它们的区别。如是所说，就像在详细观察的笔记中清楚显示的那样。密宗独特的观点的要点将在下面阐述。 如此无上或大乘佛性，如果进行分类，在《宝性论》中说： 如宝藏与果树般， 当知此性有二种， 无始自性安住性， 以及如实修习胜性。 如是所说，自性安住的种性和修习的种性两种。第一种，在《涅槃经》中说： “种姓之子，心之法性，自性光明，自性无自性，自性清净之心如何显现，与具足相好炽燃的功德并非他体，然而以显现和空性的自性来区分。” 如是所说，对此也可
English
All rocks are without difference, and the great conduct of Bodhisattvas and the characteristics spoken of in the Great Vehicle, such as the Alaya Consciousness, are also like hearing only the seeds in the Hearer's teachings. And, the view famous in the Secret Mantra teachings is: in the ultimate truth, it is held that there is no arising or ceasing, which is in accordance with the Madhyamaka; in the relative truth, it is also in accordance to view the aggregates, elements, and sense bases as mere illusions. Specifically, those characteristics of illusion are also seen as the characteristics of a completely pure deity, and the two truths are also seen as inseparable, which is what distinguishes them. As it is said, as clearly shown in the notes for detailed observation. A brief overview of the unique view of Mantra will be explained below. Such unsurpassed or Great Vehicle Buddha-nature, if classified, in the Uttaratantra it says: Like a treasure and a fruit tree, Know that this nature has two types, The beginningless, naturally abiding nature, And the truly excellent practice. As it is said, there are two types: the naturally abiding nature and the nature of practice. The first, in the Nirvana Sutra, it says: "Son of lineage, the nature of mind, naturally luminous, naturally without self-nature, how the naturally pure mind appears, is not different from being endowed with the qualities of blazing marks and signs, but it is distinguished by the nature of appearance and emptiness." As it is said, this can also be classified: the Dharma-nature naturally abiding lineage is the stainless realm, the inseparable cause or basis of the essence-body, spontaneously accomplished, like a jewel body; the phenomenal naturally abiding lineage is the inseparable cause of the enjoyment body, like a universal monarch; and its image appearance is the inseparable cause of the emanation body, like a golden image. Although it can be divided into three from the perspective of the planning of the three bodies of the final fruition, in reality, these three are the Dharma-nature of inseparable essence, the union of appearance and emptiness, the wisdom Dharma-body of great equality free from elaboration, the self-born, unconditioned great essence. Because the basis for distinguishing appearance and emptiness as different entities has been exhausted, it is the great inseparable essence. Therefore, the above examples can only partially symbolize, but cannot fully symbolize the Thus-Gone-One.
Chinese
如同其本身和例子一样，如前所说：因为超脱世间，所以在世间，对此没有找到例子，因此，显示了如来本身和界（指法界）是相同的。如是说。当这本身显现为无垢时，就是大乘的究竟灭谛，具有清净二者的自性身。修持的种姓是，依靠法界或法性与有法自性的安住种姓这二者觉醒，从而清除其上的暂时性污垢，修学包括发心等暂时道所摄的方便智慧二资粮。如《华严经》中说：诸佛子，所谓的菩提种姓，就是专注于法界，见到如虚空般广阔、自性光明的法界后，修学广大的福德和智慧资粮。如是说。因此，前者是脱离的基础，后者是清除其上污垢的道。道谛由脱离之因所摄，虽然依赖于阿赖耶识，但由于依赖于由其获得的脱离之果种姓或精华，因此被说是成为不变解脱的殊胜之因。如果要知道是否存在这样的自性安住种姓，一般来说，就像从烟推断有火一样，通过种姓觉醒的征兆来推断种姓的存在。自性法身的种姓觉醒的征兆是，《入行论》中说：即使在凡夫的时候，听到空性后，内心也会反复生起极大的欢喜，因极大的欢喜而流出的眼泪湿润眼睛，身体的汗毛竖立，对于这样的人，具有获得圆满佛陀智慧的种子，这就是接近显示的法器，应该为他宣说殊胜的意义之真谛。如是说。色身有法者的种姓觉醒的征兆是，《宝性论》中说：在加行之前，慈悲和，信心以及忍耐和，对于善行的正确实践是，种姓的征兆确定无疑。如是说。那个种姓觉醒的利益也是，该论中说：即使从很久以前就堕入恶趣，也能迅速解脱，即使在那时也只感受微小的痛苦，通过悲伤使众生得以成熟。如是说，因此，那个种姓一旦觉醒之后，
English
Just like itself and the example, as previously stated: Because it transcends the world, therefore in the world, no example is found for this, therefore, it is shown that the Thus-Gone One himself and the realm (referring to the Dharma realm) are the same. Thus it is said. When this itself manifests as stainless, it is the ultimate cessation truth of the Mahayana, the essence-body possessing both purity. The lineage of practice is, relying on the awakening of the realm of reality or the nature of reality and the lineage of the abiding nature of phenomena, thereby clearing away the adventitious defilements upon it, studying the combination of skillful means and wisdom, which are encompassed by the provisional path such as generating the mind of enlightenment. As it is said in the Gandavyuha Sutra: O sons of the Victorious Ones, what is called the lineage of enlightenment is to focus on the realm of reality, and after seeing the realm of reality that is as vast as the sky and naturally luminous, to study the great accumulation of merit and wisdom. Thus it is said. Therefore, the former is the basis of separation, and the latter is the path that clears away the defilements upon it. The path truth is encompassed by the cause of separation, although it relies on the alaya consciousness, it is said to be the excellent cause of immutable liberation because it relies on the lineage of the fruit of separation or the essence obtained from it. If one wants to know whether such a nature-abiding lineage exists, generally, just as one infers fire from smoke, one infers the existence of the lineage by the signs of the lineage awakening. The signs of the awakening of the lineage of the nature-dharma-body are, as it is said in the Entering the Middle Way: Even in the time of ordinary beings, after hearing about emptiness, great joy repeatedly arises in the mind, tears flowing from great joy moisten the eyes, and the hairs of the body stand on end, for such a person, there is the seed of obtaining the wisdom of the perfect Buddha, this is the vessel for approaching the display, and the truth of the excellent meaning should be taught to him. Thus it is said. The signs of the awakening of the lineage of the form-body phenomena are, as it is said in the Ornament of the Sutras: Before the application, compassion and, faith as well as patience and, the correct practice of virtue are, the signs of the lineage are definitely explained. Thus it is said. The benefits of that lineage awakening are also, as it is said in that treatise: Even if one has fallen into the lower realms for a long time, one will quickly be liberated, and even then one will only experience small suffering, and through sadness one will ripen sentient beings. Thus it is said, therefore, once that lineage has awakened,
Chinese
不生于彼处，即使生于彼处，也如弹指间般解脱，在那里痛苦也很小，强烈的厌离心也能成熟众生。如导师往昔在地狱中变成拉车的巨人时，因大悲种姓觉醒的缘故，迅速解脱而生于三十三天。之后转生到阎浮提，成为陶师之子童子光明。据说他在如来释迦牟尼佛前发起了菩提心。此外，还有如胜友之女等的本生故事。如果众生没有这样的种姓，那么无论发生什么痛苦，他们也不会感到厌离。有些人甚至不会生起对轮回和涅槃取舍的念头，更不用说想要解脱的想法了。如果没有人指示，有些人会对他人遭受痛苦而生起慈悲心，或者因经历痛苦而感到厌离，这些都应被理解为从无始以来法界善的力量所致。《宝性论》中说：“若无如来藏，痛苦不生厌，不欲求寂灭，亦无希求愿。轮回与寂灭，若见彼苦乐，此由具种姓，何以无者无。”特别是，在续部中，秘密的意义是：本来清净的明点，心性俱生智，空明无碍，安住于三身自性中。法身的标志是，一切法显现为空性。报身的标志是，在眼识中显现空智的十相。化身的标志是，六识的对境显现各自不同的能力。自生金刚说这三者是无欺的标志。究竟的普贤王如来（梵文：Samantabhadra）说：“若欲知我之自性，当观譬如虚空。其义乃心性不生，其相乃觉性菩提心。”譬如虚空清净，其义心性不生，其相是觉性显现为各种念头。通过比喻、意义、标志这三者来指示，使法性不留在意识分别中，而是直接现前认识。
English
They are not born there, and even if they are born, they are liberated in the time it takes to snap one's fingers. There, the suffering is also small, and strong aversion can also ripen sentient beings. For example, when the teacher himself became a chariot-pulling giant in hell, he was quickly liberated and born in the Thirty-Three Heavens due to the awakening of the lineage of great compassion. Then, he was reborn in Jambudvipa as the potter's son, the boy Illuminator. It is said that he generated the mind of enlightenment in the presence of the Tathagata Shakyamuni. Furthermore, there are also the Jataka tales of daughters of friends, etc. If beings did not have such a lineage, then no matter what suffering occurred, they would not feel aversion. Some would not even generate the thought of adopting or rejecting samsara and nirvana, let alone the desire for liberation. Without anyone pointing it out, some people generate compassion for others' suffering, or feel aversion from experiencing suffering. These should be understood as being due to the power of the Dharma realm's goodness from beginningless time. In the Uttaratantra, it is said: "If there were no Buddha-nature, suffering would not cause aversion, there would be no desire for peace, and there would be no hope or aspiration. Seeing the faults and virtues of suffering and happiness in samsara and nirvana, this is because of having the lineage; therefore, those without the lineage do not have it." In particular, in the tantras, the hidden meaning is: the essence of the root, the bindu free from elaboration, the co-emergent wisdom of mind itself, empty and clear, unobstructed, abiding in the nature of the three kayas. The sign of the Dharmakaya is that all phenomena appear as emptiness. The sign of the Sambhogakaya is that the ten aspects of space-wisdom appear in the field of vision. The sign of the Nirmanakaya is that the powers of the objects of the six consciousnesses manifest individually. Rangjung Dorje said that these three are infallible signs. Ultimately, Samantabhadra said: "If you wish to know my nature, look at the example of the sky. Its meaning is that the nature of mind is unborn, its sign is awareness, the mind of enlightenment." For example, the sky is pure, its meaning is that the nature of mind is unborn, and its sign is that awareness manifests as various thoughts. Through the three—example, meaning, and sign—the nature of reality is indicated, so that it does not remain in conceptual thought, but is directly recognized.
Chinese
现在就习惯于无为之道，这是殊胜窍诀大圆满的特点。凡是说没有种姓或者断绝种姓，都是对那些种姓低劣的人施加否定的语气。实际上，没有自性安住的种姓的众生是没有的。如《如来藏经》中说：“善男子，这是诸法之法性，如来出世也好，不出世也好，这些众生恒常具有如来藏。”又如《宝鬘论》中说：“如来藏周遍一切众生。”又如因扎菩提以智慧成就中所说：“一切众生的心中，金刚萨埵恒常安住。如是知晓的瑜伽士，对任何根器都不轻蔑。”又如《吉祥第一》中说：“菩提萨埵摩诃萨埵普贤是所有一切的自性，所有众生也是如此，所有众生都具有如来藏。”又如《吉祥律仪》中说：“诸佛出世也好，不出世也好，一切时中，无有间断的法性，是不增不减的安住。”又如《普贤愿文》中说：“三界一切众生，与我普贤佛平等。”这里所说的“阿赖耶”是结合意义的阿赖耶，或者说是阿赖耶识如来藏本身。《宝积经》中说：“各种各样的地是阿赖耶，如来藏也是善，以阿赖耶之名，如来们如是宣说。”又如：犹如月亮有盈亏，愚昧众生起分别，月亮实无有盈亏，于洲复洲皆显现。如是阿赖耶识上，无知孩童诸众生，恒时分别有盈亏，彼乃无漏之佛陀。又如：若得无漏自性自得，则彼等坚固且恒常。因此，最终不会获得解脱的果位是不可能的。因此，依靠觉醒这两种因缘，发起大乘菩提心，主要在等持中不起分别。