English
The lineage of a person (Pudgala) is human, because it does not change into true emptiness. When conditions gather, the cause that can produce the result must be like a vigorous seed, possessing power. For an impotent emptiness, conditions cannot produce anything, just like space. Mind and mental factors are not considered wisdom, because they are regarded as things to be abandoned, and their self-nature emptiness is not regarded as an accumulation, so wisdom cannot arise. In the Vimalakirti Sutra, the noble Manjushri said: Just as lotuses and other excellent fragrances do not grow in a desolate cemetery, the Buddhadharma will not arise in sentient beings covered by ignorance. It is like showing that seeds cannot grow in the sky. Therefore, if you think that the accumulation of merit with attachment, which is merely manifested by the mind, and the accumulation of wisdom without attachment, which lacks the nature of wisdom, is acceptable, then, if you want to regard that wisdom that clings to non-attachment as not being innate to sentient beings, but as a new arising that never existed before, then consciousness will also become a new arising that never existed before. It is unreasonable to consider the wisdom of the actual Buddha shining on sentient beings as a defiled lineage, because this is the occasion to explain the defiled realm of sentient beings, and the undefiled is not the wisdom of the Buddha. If it were defiled, then the nine defilements should also be considered as obscurations of the Buddha's wisdom. In the Ornament of the Sutras, it says: Thus, in all that is to be known, the wisdom of the Victor appears simultaneously. In the Pramana Sutra, it says: In one instant of knowing, it pervades the entire circle of knowable objects. Therefore, even for all inferior things such as earth and stones, because of the pervasiveness of the Tathagatagarbha, it is appropriate to incur faults if one despises them. Therefore, the Buddha's wisdom pervades all knowable objects, and it is not regarded as a lineage, nor is there any reason for all knowable objects to become Buddhas. Someone says: The Buddha's wisdom pervades sentient beings, and it is meaningful for the entry of activities as well. Then, activities will also become the lineage of sentient beings, because the entry of the Victor's activities is continuous. Therefore, that Dharmakaya of wisdom, which is different from other things, is not the lineage of pillars, pots, etc.
Chinese
应当知晓，正如不将（智慧）安立于彼处一样，了知有情界之智慧也不应是彼之自性。此处所说的是有情自性存在的种姓或因。了知众生界之种种，并施展与之相应的利生事业，乃是有情自身俱生之种姓显现之缘，而非因。此外，《经庄严论》中说：“何故有情转为人，无量刹那每一刹，获得圆满正觉故，不应接受沮丧心。”《入行论·精进品》中说，蚊虫乃至莲花等，若生起精进修法的力量，亦能获得成佛。未来不可能存在不增长的有情。因此，通过这些（教言），应断除沮丧等过失，生起欢喜心。如此，需要以诸多非共同之譬喻来成办心要，因为这被认为是了义。如果说一切有情必定能成佛而不舍弃这些过失，那么现在不希望具有垢染之心要成佛，即使说清净垢染后才能成佛，也同样不舍弃这些过失，并且同样不生起修法的欢喜心。这些论述，显而易见是因为没有证悟自续之智慧，对“圆满佛身是幻化”之理产生怀疑而如此说的。像这样，在为所依物开光时，与其像降下智慧般安立于众生界中，不如以这样的方式对有情生起欢喜心，断除轻蔑等，生起恭敬心为好。如经中云：“石木土像等，圆满之影像，布及彩绘等，圆满之影像，加持智慧降，说为天而供，虚假等如是，蕴等本是佛，为何不作供？”因此，如同火的热性一样，有情自身之本性是不依赖于他者的自性。《中观根本慧论》中说：“自性即是无造作，不观待于他者。”密咒中，将有情视为佛陀而修持。
English
It should be known that just as (wisdom) is not established there, the wisdom of knowing the realm of sentient beings should not be its nature either. Here, what is being discussed is the lineage or cause that exists as the nature of sentient beings. Knowing the various realms of beings and engaging in activities that benefit them accordingly is a condition for the manifestation of the innate lineage within sentient beings themselves, not the cause. Furthermore, the Ornament of the Sutras states: "Why sentient beings become humans, in each immeasurable instant, they attain perfect enlightenment, therefore, one should not accept discouragement." The Chapter on Diligence in Engaging in the Bodhisattva's Deeds states that even insects and lotuses can attain Buddhahood if they generate the power of diligently practicing the Dharma. Since there cannot be a single sentient being in the future that does not grow, one should abandon faults such as discouragement and generate joy through these (teachings). Thus, it is necessary to accomplish the essence with many uncommon examples, because this is considered definitive. If one does not abandon these faults by saying that all sentient beings will definitely be able to attain Buddhahood, then one does not wish for the essence with defilements to attain Buddhahood now. Even if one says that one can only attain Buddhahood after purifying the defilements, one still does not abandon these faults and does not generate joy in practicing the Dharma. These statements are obviously made because one has not realized the wisdom of one's own continuum and doubts the reason why the perfect Buddha body is an illusion. Like this, when consecrating a support, it is better to generate joy in sentient beings in this way, abandon contempt, and generate respect, rather than establishing it in the realm of beings as if descending wisdom. As it is said in the scripture: "Stone, wood, clay images, complete images, cloth and paint, complete images, blessing wisdom descends, saying it is a god and offering, false and so on, aggregates are originally Buddhas, why not make offerings?" Therefore, like the heat of fire, the nature of sentient beings themselves is a nature that does not depend on others. The Fundamental Wisdom of the Middle Way states: "Nature is uncreated and does not depend on others." In mantra, sentient beings are cultivated as Buddhas.
Chinese
其原因也仅仅是如来藏，此论的要义与所指相同。如是说，在《集经后分》和《金刚顶经》中说：‘续是指连续不断，轮回被认为是续。涅槃是后来的续。’如是说，有情之界，具有垢染的智慧，本来就连续不断地存在，轮回是因之续，入道方便是续，果位菩提等其他是涅槃之续，是为至上或后来的。此论与其他的经部释论不同，因此在此引用续部经典，没有不合时宜的过失。三、对于自宗的合理性进行辩驳：又有人说，难道你们不是将佛种安立为果，从而说有如来藏吗？答：虽是如此，但如果众生现在就实际拥有身和智慧，那就是佛而不是众生了。如果将因安立为果的名字而认为是佛，那么将心安立为智慧而承认又有什么殊胜之处呢？因为这与将他相续的智慧安立在他相续中不同。在世俗的显现中，虽然身和智慧被安立，但就意义的实情而言，是因为有可安立的功德。而不是安立在无有基础之上。例如，虽然将含有矿物的石头安立为砂金，但石头本身并不是真正的黄金，然而在黄金之外也没有黄金，因为熔炼后会产生真正的黄金。又有人说，你们的自性住种姓仅仅遍及于众生，而不遍及于其他对境，因此有成为法界边际的过失。答：没有过失。在《近事问经》中说：‘各种美丽悦意的花朵盛开，黄金的楼阁燃烧起来。此中没有谁是它们的作者，这些都是由分别念的力量所安立。由分别念的力量而对世间进行观察。’以及在《父子相见经》中说：‘如意宝珠，如其本性般完全清净，放在衣服旁边会变成各种颜色。同样，自性完全清净的诸法，由于颠倒的显现而变成那样。’如是说，由心的力量而产生对境，而不是由对境的力量而产生心。暂时的对境
English
The reason is also only the Tathagatagarbha, and the essence and meaning of this treatise are the same. As it is said, in the Uttaratantra and the Vajrasekhara it says: 'Continuity is said to be continuous, and samsara is considered as continuity. Nirvana is the later continuity.' As it is said, the realm of sentient beings, the wisdom with defilements, has always existed continuously, samsara is the cause of continuity, the path to enter is the means of continuity, and the result of enlightenment and others are the continuity of nirvana, which is supreme or later. This treatise is different from other sutra commentaries, so there is no fault in quoting tantric scriptures here that is inappropriate. Three, refuting arguments for the validity of one's own system: Again, someone says, haven't you established the Buddha-nature as the result, and thus said that there is the Tathagatagarbha? Answer: Although it is so, if sentient beings now actually possess body and wisdom, then they are Buddhas and not sentient beings. If the cause is established as the name of the result and considered as Buddha, then what is so special about establishing the mind as wisdom and acknowledging it? Because this is different from establishing the wisdom of another's continuum in another's continuum. In the appearance of ordinary perception, although body and wisdom are established, in terms of the actual situation of meaning, it is because there are qualities that can be established. It is not established on a groundless basis. For example, although a stone containing minerals is established as placer gold, the stone itself is not real gold, but there is no gold outside of gold, because real gold will be produced after smelting. Again, someone says, your inherent nature lineage only pervades sentient beings and does not pervade other objects, so there is a fault of becoming the boundary of the Dharmadhatu. Answer: There is no fault. In the Upalipariprccha Sutra it says: 'Various beautiful and pleasing flowers bloom, and golden mansions blaze. There is no one here who is their maker, these are all established by the power of conceptual thought. By the power of conceptual thought, the world is closely observed.' And in the Father and Son Meeting Sutra it says: 'A wish-fulfilling jewel, completely pure as its nature, placed next to clothes will turn into various colors. Similarly, all dharmas that are completely pure in nature, due to inverted appearances, become like that.' As it is said, objects arise from the power of the mind, not the mind arises from the power of objects. Temporary objects
Chinese
虽然将显现的事物称为心的对境，但实际上，所有大乘都认为，除了心之外，没有其他成立的事物。如圣者龙树菩萨所说：‘所说四大等，完全包含于识。’又如《入行论》所说：‘谁造烧铁地？此等从何生？佛说彼一切，皆从罪心生。’又如吉祥月称所说：‘如从莲藕根，生出叶等续，如是无心体，乃诸法之根。’因此，法界的体性是无有局限和偏袒的。另外，如果说众生没有智慧，那么有漏的众生所具有的无漏智慧，如同蜂蜜一般，该如何解释呢？如果说是指无漏的佛陀智慧，那是不对的，因为无漏指的是没有暂时性的垢染，是自性清净，指的是具有垢染的真性空性的智慧。如果认为二取是暂时性的垢染，而二无我是实相的精华，那么也应该认为证悟它的智慧与法界是无二无别的。这就像蜂蜜的甜味一样，总有一天会体验到清净垢染的空性和合一的甚深智慧。否则，如果众生成佛时，就会变成体验其他佛陀的智慧，这种说法是很奇怪的。如果认为众生的界性是无遮，其自性连少许的知晓分都没有，那么将来成佛时也将一无所知。如果认为成佛时具有一切智，那么之前没有知晓分是不成立的，因为具有垢染的智慧已经转变成一切智了。这与‘如果知晓，那么不知晓就会灭亡’的道理相同。有些人说：如果众生现在就具有佛性，那么为何在去除障碍后，仍然无法知晓一切所知呢？你既承认了实相是佛性，也承认了现象是去除障碍的途径，对于这种说法有很多可以反驳的地方，但即使如此，假设情况确实如此，那么所有众生都具有二无我的自