Chinese
这才是究竟的见解之精华。 以此也能用三种自性来区分一切法。 色声等一切轮回之法， 犹如患有眼翳者眼中的发丝， 以及黄疸病者眼中的海螺呈黄色。 识的错乱是从他力所生。 执彼为实而生好坏， 东西上下内外等， 将本无之事强加安立，是遍计所执。 遍计所执与依他起二者所空之义， 即是自性光明之智慧圆成实。 若区分，遍计所执有多种名称， 以及完全断绝其体性，前者是 所知，后者是人我与法我，依他起。 不清净与清净，前者是 有漏的取蕴，后者是 诸佛的相好等。 圆成实是不变和不颠倒二者， 前者是轮回与涅槃，依于基，后者是 意指远离能取所取的智慧本身。 唯识中观论师们， 若将一切法自性空， 作为究竟的意义来执持，则圆成实的 自性也不存在，若那样， 烦恼和完全清净的 过患功德一切都将变为无有而平等。 因为阿赖耶识， 是积聚各种习气的那个心， 由各种非真实的遍计分别， 所摄持的行相，成为依他起识。 执彼为实， 则显现业与烦恼的错乱之轮。 因此，若依他起自性不存在， 则名言中也不应存在， 彼上也不应生起业与烦恼。 依他起在名言中存在，于名言中 能起作用，若执彼为实， 则所执的行相，遍计所执之法， 自性不存在，名言中也不存在。 遍计所执与依他起二者所空之义， 圆成实真如是远离能取所取的 边际的如来藏。 名言中不存在，胜义中以自性存在。 若彼不存在，则依彼而积聚资粮， 以及清净业障的必要性又以何为对境？ 究竟菩提道与果的 安立等，也出自自空之母。 妙吉祥！通达一切相之智也是通达一切相之智本身。
English
This alone is the essence of the ultimate view. With this, all dharmas are also distinguished by the three natures. All samsaric dharmas, such as form and sound, Are like hairs in the eyes of someone with cataracts, And like a yellow conch shell in the eyes of someone with jaundice. The confusion of consciousness arises from the power of others. Clinging to that as real, good and bad arise, East, west, up, down, inside, and outside, etc., Imputing what does not exist is the imputed nature. The meaning of emptiness of the imputed and dependent natures, Is considered the perfectly established nature, the self-luminous wisdom. If distinguished, the imputed nature has many names, And the complete cessation of its characteristics; the former is The knowable, the latter is self and other, dependent nature. Impure and pure, the former is The contaminated aggregates of grasping, the latter is Like the marks and signs of the Buddhas. The perfectly established is the immutable and non-inverted two, The former is samsara and nirvana, based on the ground, the latter is Intended to be the wisdom itself, free from grasping and being grasped. The scholars who speak of Mind-Only Madhyamaka, If they hold that all dharmas are empty of their own nature, As the ultimate meaning, then the perfectly established Nature itself will also not exist; if so, Defects and qualities of defilement and complete purification Will all become equal without existence, Because the alaya-consciousness, Is that mind which accumulates various habitual tendencies, By various unreal imputed discriminations, The aspects gathered become the dependent nature of consciousness. If that is held as real, The wheel of delusion of karma and afflictions appears. Therefore, if the dependent nature does not exist, Then it should not exist even conventionally, And karma and afflictions should not arise on it. The dependent nature exists conventionally, and conventionally It has the ability to function; if that is held as real, The aspects that are held, the dharmas of the imputed nature, Do not exist in their own nature, nor even conventionally. The meaning of emptiness of the imputed and dependent natures, The perfectly established suchness is the tathagatagarbha that is beyond the limits of grasping and being grasped. It does not exist conventionally, but exists as the essence in ultimate reality. If that does not exist, then relying on that to accumulate merit, And what is the object of the necessity of purifying obscurations? The establishment of the ultimate path and fruit of enlightenment, Also comes from the self-empty mother. Subhuti! The knowledge of all aspects is also the knowledge of all aspects itself.
Chinese
说“以本体空”是为了断除我执。 注：变化等。 诸多理性能证明实相界存在， 了义心髓的经续都已证实。 因此在轮回的各种生处， 取舍一切种子的阿赖耶识， 心的阿赖耶识本身， 依靠它的我执意识， 以及由此产生的五根识， 一起生起的意识紧随其后。 一切都依赖于取舍的意识， 胜者以水和镜子为例说明。 前两次法轮未阐述的， 取舍的意识深奥而精微， 一切种子如河流般流淌。 如果执着于我，那就不行， 所以我说：“我没有向孩子们展示这个。” 因此，对于不清净的是阿赖耶， 对于清净的自性是如来藏， 遍布轮回涅槃的智慧自显现的， 如同普拉法般的佛身和刹土等， 众生界本来就具备。 因此，虽然本体本来无垢， 但由于自己执着于不了解自己的部分， 从执着于境和有境的差别开始， 在未解脱积累业力的二障之前， 如来藏无法完全显现。 因此，有垢的真如和界， 虽然与垢染有关，但垢染是暂时的， 因为本体没有混合和沾染， 自性清净，现象是轮回， 本体是涅槃，如水和冰雹。 虽然力量等功德全部自然具备， 但为了需要白色业的苏醒， 基础时期的众生有错觉显现， 道路时期的瑜伽士有体验显现， 结果时期的佛有双运的， 佛身和刹土无尽庄严轮。 这样的法性无偏遍布， 被垢染遮蔽和未遮蔽而遍布， 本体无差别，如瓶中灯。 所谓不变的圆成指的就是这个。 它的方式也从《庄严经集论》中， 说了阿赖耶的自性是极净的基础， 虽然说了本性是善的，但对于这种方式， 萨迦班智达等很多人进行驳斥。 然而，《庄严经集论》中这样说： 阿赖耶的自性是善的， 诸佛子们
English
Saying "empty of essence" is to abandon clinging to self. Note: Change, etc. Many reasons prove that the ultimate realm exists, The definitive essence sutras and tantras have all proven it. Therefore, in the various birthplaces of samsara, The alaya-consciousness that takes and abandons all seeds, The mind or alaya-consciousness itself, The ego-clinging consciousness that relies on it, And the five sense consciousnesses that arise from it, The consciousness that arises together follows closely. Everything relies on the consciousness of taking and abandoning, The Victorious Ones explain with the example of water and a mirror. What was not taught in the first two Dharmachakras, The consciousness of taking and abandoning is profound and subtle, All seeds flow like a river. If you cling to self, that is not right, So I said, "I have not shown this to children." Therefore, for the impure it is the alaya, For the pure self-nature it is the Tathagatagarbha, The wisdom self-appearance that pervades samsara and nirvana, Like a Prapancha-like body and pure land, The sentient being realm has been inherently endowed from the beginning. Therefore, although the essence is inherently stainless, But because one clings to the part of not understanding oneself, From clinging to the difference between object and subject, Before the two obscurations of accumulating karma are liberated, The Tathagatagarbha cannot be fully manifested. Therefore, the Suchness and realm with defilements, Although related to defilements, the defilements are temporary, Because the essence has not been mixed or stained, Self-nature is pure, appearance is samsara, Essence is nirvana, like water and hail. Although powers and other qualities are all naturally present, But in order to awaken the white karma, Sentient beings in the base stage have illusory appearances, Yogis in the path stage have experiential appearances, Buddhas in the result stage have the union of two truths, The body and pure land are an inexhaustible adornment wheel. Such a Dharma nature is impartial and all-pervasive, Pervading both obscured and unobscured by defilements, The essence is undifferentiated, like a lamp inside a vase. The so-called unchanging perfection refers to this. Its manner is also from the Ornament of the Sutras, It is said that the nature of the alaya is the basis of complete purity, Although it is said that the nature is virtuous, but for this manner, Sakya Pandita and many others refuted it. However, the Ornament of the Sutras says this: The nature of the alaya is virtuous, The sons of the Victorious Ones
Chinese
听闻如是说。阿赖耶最为殊胜之善，如是说。以阿赖耶无垢之福德，将成如来。诸地种种是阿赖耶，善逝心髓亦是善。于彼心髓以阿赖耶之名，如来示现。宣说心髓为阿赖耶，然劣慧者不能知。如是阿赖耶之识，亦恒常具习气，与七种识相伴，然无有混杂。从一切烦恼中解脱，亦是清净之因。如是所说，如《楞伽经》等。于一切了义经续论典中，心髓之安住方式甚为广博，且其与外道之我不同之方式，小乘之辈亦不能领会之方式，以多种方式宣说，然若作归纳而言，于彼经中，慧力广大者请问：世尊于经中所说之如来藏，世尊说自性光明，极清净，从初始即清净，具三十二相，存在于一切有情之内。世尊，如珍宝价值连城，然为垢染之布所包裹，如是为蕴、界、处之布所包裹，为贪、嗔、痴之势力所压制，成为完全迷惑之垢染者，若说是常、稳固、恒常者，世尊，如此宣说如来藏，与外道所说之我，有何不同？世尊开示说：大慧，我所说之如来藏，与外道所说之我相同。大慧，如来、应供、正等觉诸佛，于空性、真实之边际、涅槃、无生、无相、无愿等词义中，已将之显示为如来藏。为了使孩童们舍弃因无我而生畏惧之处，如是。
English
Thus it is heard. The Ālaya is the supreme virtue, so it is said. Through the immaculate merit of the Ālaya, one will become a Tathāgata. The various grounds are the Ālaya, the Sugata's essence is also good. To that essence, the Tathāgata reveals it by the name of Ālaya. Even when the essence is proclaimed as Ālaya, those of inferior intellect do not understand. Thus, even the consciousness of the Ālaya, which is always endowed with habitual tendencies, accompanies the seven consciousnesses, yet is not mixed with them. It is also the cause of complete purification from all afflictions and of complete purity. As it is said in the Laṅkāvatāra Sūtra and others. In all definitive Sūtras, Tantras, and treatises, the way the essence resides is very extensive, and the way it is different from the self of the Tirthikas, and the way it is not comprehended by the minds of the Lesser Vehicle, is explained in many ways, but to summarize, in that very Sūtra, the one with great wisdom asked: "Bhagavan, the Tathāgatagarbha spoken of in the Sūtra spoken by the Bhagavan, the Bhagavan said that the naturally luminous, completely pure, pure from the beginning, possessing the thirty-two marks, exists within all sentient beings. Bhagavan, like a precious jewel of great value, but wrapped in a dirty cloth, similarly wrapped in the cloth of the aggregates, elements, and sense bases, suppressed by the power of desire, hatred, and ignorance, becoming a completely deluded defilement, if it is said to be permanent, stable, and constant, Bhagavan, how is this speaking of the Tathāgatagarbha different from the self spoken of by the Tirthikas?" The Bhagavan replied: "Great Wisdom, my teaching of the Tathāgatagarbha is the same as the self spoken of by the Tirthikas. Great Wisdom, the Tathāgatas, Arhats, Samyaksaṃbuddhas, in the meanings of words such as emptiness, the true limit, Nirvana, unborn, signless, wishless, etc., have shown it as the Tathāgatagarbha. In order for children to abandon the place where they become frightened by selflessness, thus."
Chinese
通过揭示如来藏之门，它展示了无分别之境，一个没有显现的行境。对此，具有大智慧的未来和现在出现的菩萨摩诃萨们，不应执着于我。大智慧，为了那个目的，如来、阿罗汉、正等觉佛陀们示现如来藏。因此，这与外道所说的我不同。大智慧，因此，为了遣除外道的见解，应随顺如来藏的无我。如是说。又，在那里面说：大智慧，如果被称为阿赖耶识的如来藏不存在，那么大智慧，因为没有被称为阿赖耶识的如来藏，所以既没有进入，也没有返回。大智慧，如果这样，那么孩童和圣者们既有进入，也有返回。瑜伽行者不舍精进，安住于各自的智慧，在此生行善。大智慧，如来藏，阿赖耶识的行境，是声闻、独觉和外道等具有思辨见解者难以理解的。虽然自性完全清净，但由于暂时的烦恼而接近染污，因此对他们来说，它显得不清净。但对如来们来说则不然。大智慧，对如来们来说，它就像手掌中的庵摩罗果一样，成为显现的行境。如是说。在《辨中边论》中说：众生即是佛，然为客尘所染污，除彼即是佛。如是说。在《金刚帐续》中说：无有从珍重心之外所出的众生，亦无有佛。如是说。在《金刚心释》中说：身中住立大智慧，遍布一切事物者，虽住于身而非身生。犹如瓶子坏灭时，虚空无有怖畏。如是身体坏灭时，智慧无有怖
English
By revealing the door of the Tathagatagarbha, it shows the realm of non-discrimination, a field of experience without appearance. To this, great wisdom, future and present Bodhisattva-Mahasattvas should not cling to self. Great wisdom, for that purpose, the Tathagatas, Arhats, perfectly enlightened Buddhas, reveal the Tathagatagarbha. Therefore, this is not the same as the self spoken of by the heretics. Great wisdom, therefore, in order to reverse the views of the heretics, one should follow the non-self of the Tathagatagarbha. Thus it is said. Also, in that it says: Great wisdom, if the Tathagatagarbha, which is proclaimed as the Alaya-vijnana, does not exist, then great wisdom, because there is no Tathagatagarbha proclaimed as the Alaya-vijnana, there is neither entering nor returning. Great wisdom, if that is the case, then there is both entering and returning for children and noble ones. Yogis who do not abandon diligence abide in their own individual wisdom, practicing virtue in this life. Great wisdom, the Tathagatagarbha, the field of experience of the Alaya-vijnana, is difficult for those with speculative views, such as Shravakas, Pratyekabuddhas, and heretics, to comprehend. Although it is completely pure in nature, it appears impure to them because it is afflicted by adventitious defilements. But it is not so for the Tathagatas. Great wisdom, for the Tathagatas, it becomes a manifest field of experience like an Amalaka fruit in the palm of the hand. Thus it is said. In the Madhyantavibhaga it says: Sentient beings are indeed Buddhas, but they are obscured by adventitious stains. If those are removed, then they are indeed Buddhas. Thus it is said. In the Vajrapanjara it says: There are no sentient beings and no Buddhas that have emerged from the precious mind. Thus it is said. In the Vajrahṛdayavyākhyā it says: The great wisdom abiding in the body, the one who pervades all things, although abiding in the body, is not born of the body. Just as when a pot is destroyed, there is no fear for space. Likewise, when the body is destroyed, there is no fe