English
It is said that the characteristics of this lineage are explained in the Mahayana sutras, tantras, and their commentaries. The Padma Tsempo (Lotus Pinnacle Sutra) states: 'The nature of the stainless realm of reality, Possesses the basis of the three kayas and wisdoms. When it is pure, At that very moment, self-illumination will manifestly arise.' The intention of the accomplished ones is also correct. The noble Nagarjuna said: 'Buddhas arise from the mind of sentient beings, I prostrate to that own mind. Even within afflictions, wisdom, Likewise, abides without stain.' The glorious Saraha said: 'Mind itself is the single seed of all, From which samsara and nirvana arise. Like a wish-fulfilling jewel, it perfectly bestows all desired fruits, I prostrate to such a mind.' Therefore, if one considers the essence of the element to be a non-empty true entity, it is a fault because it is an eternalist view. The sutra states that there is no liberation for things that are conscious. The Root Wisdom states: 'Because emptiness is possible, Everything becomes possible. Because emptiness is not possible, Everything becomes impossible.' Therefore, if one's own essence is not empty, then it cannot be established as empty by being empty of other things. Because clinging to essence as truly existent is a temporary stain, if one does not abandon it, then saying it is temporarily empty is just words. If one examines the essence of the element, as explained in the Root Wisdom: 'Not known from others, peaceful, Not elaborated by elaborations, Without conceptualization, without different meanings, That is the nature of Suchness.' Then, if the Glorious Garland Sutra states: 'Bhagavan, the essence of the Tathagata is not birth, aging, death, or transmigration. The essence of the Tathagata transcends the realm of conditioned characteristics, it is permanent, stable, and enduring,' then, the essence of the element is not the same as clinging to a completely true, real, and permanent thing. The sutra states: 'The essence I have shown is not the same as the self shown by the tirthikas.' The self spoken of by the tirthikas is a permanent, real, self-characterized thing divided by permanence and impermanence, while this (Tathagatagarbha) is beyond the extremes of permanence and impermanence, the other shore of supreme permanence, the nature of non-perversion, as explained in the Mahayana, the truth that is free from both addition and subtraction. Furthermore, the essence of the element, when examined to the end, is the emptiness of non-
Chinese
而且，认为寂灭也是如此，这被认为是断见。如《涅槃经》中说：“空性，空性，无论何时寻找，都一无所获。所谓一无所有，裸体外道也有，但束缚不是那样。”因此，那样的空性只是被心所改造而安立的。那么，如果说空性有心要，那又该如何理解呢？心要的自性是自性空性，而不是像山一样什么都没有。因为“色是空的”这句话表明了色的自性是空性，但并没有否定色的显现。同样，心的自性是空性，但并没有否定智慧。虽然否定了真实存在，但否定了无而显现的名言是不可能的。因为表明了在胜义中没有成立，如果认为心要的功德完全没有，那就必须认为一切法都完全没有，因为在胜义中什么都没有成立。圣者龙树说：“空性是佛陀所说的教义的要点，所有这些都能消除烦恼，但不会破坏那个界。”如果心要的意义仅仅是没有，那么由于没有否定无边，所有的有之安立都将断灭。因此，如果法界有胜义，那么智慧也必须有胜义，这在理证上是成立的。经部和密宗所说的究竟所诠释是法界和智慧二者。不依赖于识而依赖于智慧，佛陀本身的心要也是真性空的智慧。如经所说：智慧身即是如来。法界是智慧胜义的对境，如果在胜义中观察，胜义谛甚至超越了佛陀的境界，但在名言中就像有能被证悟的事物一样，智慧也必须如此认为，否则将没有能证悟者。第二，解释其他宗派的观点是不合理的。有些人说，这里为了让众生避免沮丧等五种过失，所以说有心要，因此说不空功德等是权宜之说，不能按照字面意思接受。还有，郭
English
Moreover, considering cessation in that way is said to be a nihilistic view. As stated in the Nirvana Sutra: "Emptiness, emptiness, when sought, nothing is found. The term 'nothing' is also held by the naked ascetics, but bondage is not like that." Therefore, such emptiness is merely fabricated and posited by the mind. If emptiness is said to have essence, how should that be understood? The essence of essence is the emptiness of inherent nature, not like Mount Gira, utterly devoid of anything. Because "form is empty" indicates the emptiness of the nature of form, but does not negate the appearance of form. Similarly, the nature of mind is emptiness, but it does not negate wisdom. Although true existence is negated, it is impossible to negate the designation of appearing while being non-existent. Because it is shown that it is not established in ultimate reality, if one thinks that the qualities of essence are completely non-existent, then one must think that all phenomena are completely non-existent, because nothing is established in ultimate reality. The noble Nagarjuna said: "Emptiness is the essence of the teachings of the Buddha. All of these eliminate afflictions, but do not destroy that realm." If the meaning of essence were merely non-existence, then because the extreme of non-existence is not refuted, all the establishments of existence would be cut off. Therefore, if the expanse has ultimate meaning, then wisdom must also have ultimate meaning, which is established by reasoning. The ultimate object expressed by Sutra and Tantra is the two, expanse and wisdom. Not relying on consciousness but relying on wisdom, and the essence of the Buddha himself is also the wisdom of true emptiness. As it is said: 'The Tathagata is embodied wisdom.' The expanse of Dharma is the object of the ultimate meaning of wisdom. If examined in ultimate reality, the ultimate truth is said to transcend even the realm of the Buddha, but just as there is something to be realized in conventional terms, wisdom must also be regarded in the same way, otherwise there will be no realizer. Secondly, explaining that other systems are unreasonable: Some say that here, in order to avoid the five faults such as discouragement for sentient beings, it is taught that there is essence, so saying that it is not empty of qualities etc. is provisional and cannot be accepted literally. Also, Go
Chinese
洛等随从说，圆满佛身是“余留”，佛陀智慧是“众生集合”，即佛陀的智慧是真实的，而众生只是附加了精华。如是，无差别和自性无垢，这两个词既适用于佛陀，也适用于众生，因此两者都是。所谓“具种性”，以及“佛种性是彼果的近取因”，是指众生是真实的精华，而佛陀是附加的。 觉囊派大译师果·洛扎瓦的说法似乎有深意，但后来有人逐字解释说，如果认为意义在于真性空，而不承认有功德，那么九个同法比喻中，内部没有遮蔽，只能接受遮蔽物是空莲花等，而不应接受具有精华。 在这里，揭示精华是为了进入确定之义的必要，是直接的意图，即指向真实意义的直义。如《入行论》云：“此乃具理，善臂所请，为劣意众生义，如来所说。” 如同在揭示发心之利益后，引导至大乘，为了三转法轮，应逐步引导所化众生向上，因为在三转法轮之上没有可引导者。 如果没有具备能生佛的无漏法之种性，那么真性空遍及土石等，仅仅引导至真性空，众生能获得什么喜悦的差别呢？这就像用空拳束缚来哄骗孩子。 这样一来，沮丧是应该的，因为没有原因。轻蔑众生会有什么过错呢？就像轻蔑土石等一样。 如果认为众生的自性是真性空，因此可以成佛，那么可以这样立论：众生，法性，可以成佛，因为是无自性的。如果这样写，那么土石等也具有同样的理由，因此这个不确定的理由无法成立。 如果说土石等没有心，而众生有心，因此如果以精华真性空为目标，并通过道、缘和二资粮来摄持，那么果位的功德是可以忍受和产生的，那么，摄持的道和缘是从佛陀那里摄
English
Followers of Lo and others say that the complete Buddha body is a "remnant," and Buddha's wisdom is a "gathering of sentient beings," meaning that the Buddha's wisdom is real, while sentient beings merely have essence attached to them. Likewise, "indistinguishability" and "nature without defilement" apply to both Buddhas and sentient beings, so both are included. The terms "having lineage" and "the Buddha lineage is the proximate cause of that fruit" mean that sentient beings are the actual essence, while the Buddha is an attribution. The words of the great translator of Gö, seem to have a deeper meaning, but later, those who speak literally explain it by saying that if one thinks the meaning is emptiness of true existence and does not acknowledge the existence of qualities, then among the nine examples of similar qualities, since there is no obscuration within, one should only accept that the obscuration is an empty lotus, etc., and one should not accept that it has essence. Here, revealing the essence is a direct intention because of the necessity of entering into the definitive meaning, that is, it is called the direct meaning that refers to the real meaning. As it says in the *Bodhicaryāvatāra*: "This is reasonable, requested by the good-armed one, spoken by the Thus-Gone One for the sake of sentient beings with inferior minds." Just as after showing the benefits of generating the mind of enlightenment, one leads to the Great Vehicle, for the sake of the three turnings of the wheel of Dharma, one must gradually lead the disciples upward, because there is no one to be led above the third turning of the wheel of Dharma. If there is no characteristic lineage that possesses the undefiled Dharma, which is the cause of being able to become a Buddha, then emptiness of true existence pervades even earth and stones. By leading only to emptiness of true existence, what special joy can sentient beings obtain? It is like binding empty hands to deceive a child. In that case, discouragement is appropriate, because there is no cause. What fault is there in despising sentient beings? It is the same as despising earth and stones. If one thinks that the nature of sentient beings is emptiness of true existence, and therefore they can become Buddhas, then one can argue: Sentient beings, the nature of phenomena, can become Buddhas, because they are without self-nature. If one writes this, then earth and stones also have the same reason, so this uncertain reason cannot be established. If one says that earth and stones do not have mind, but sentient beings have mind, therefore, if one aims at the essence of emptiness of true existence and is grasped by the path, conditions, and the two accumulations, then the qualities of the result can be tolerated and produced, then, the grasping path and conditions are grasped from the Buddha.
Chinese
补特伽罗的种姓是人，因为其不变为真实空性。在因缘聚合时，能生出果的因，必须像有活力的种子一样具有能力。对于无能的空性，因缘无法产生任何东西，就像虚空一样。心和心所不被认为是智慧，因为它们被视为应断除之物，并且它们的自性空性不被视为聚集，因此智慧不可能产生。《无垢称经》中，圣者文殊菩萨说：如同在寂静的坟地中不生长莲花等殊胜的香，对于被无明覆盖的有情，不会生起佛法。如同虚空中不可能生长种子一样。因此，如果你们认为仅仅以心显现的有执著的福德资粮，以及没有智慧自性的无执著的智慧资粮是可以积累的，那么，如果你们想要将那执著于无执著的智慧视为并非有情自生的，而是前所未有的新产生，那么，识也将会变成前所未有的新产生。将真实佛陀的智慧照射到有情身上，认为那是有垢的种姓是不合理的。因为这里是解释有情界有垢的场合，而无垢的不是佛陀的智慧。如果是有垢的，那么九种垢也应该被认为是佛陀智慧的遮蔽。在《经庄严论》中说：如是于一切所知，胜者之智慧一时显现。在《量论》中说：于知之一刹那，遍及一切所知之轮。因此，对于土地石头等一切低劣的事物，也因为如来藏的遍及，如果轻蔑等，理应产生过失。因此，佛陀的智慧遍及一切所知境，并且不将其视为种姓，也没有一切所知境成佛的理由。有人说：佛陀的智慧遍及有情，并且同样为了事业的进入而有意义。那么，事业也将变成有情的种姓，因为胜者的事业的进入是不会断绝的。因此，那与他物不同的智慧法身，不是柱子瓶子等的种姓。