English
Because there is no dependence or bondage in meaning, it is impossible to be liberated from it, therefore it is called without bondage and liberation. The reality of without bondage and liberation, self-awareness Bodhicitta, refers to all phenomena of samsara and nirvana being gathered in the mind, and the nature of the mind is not stained by obscurations, therefore it is called Bodhicitta. As it is said in the Mayajala Tantra: All self-aware Bodhicitta, this is the measure of the scriptures. The meaning of Bodhi is the meaning of no abandonment and attainment, because there are no two obscurations to be abandoned, no new qualities to be attained, but it is naturally spontaneously accomplished, therefore it is called Bodhicitta. That in which the undifferentiated truth is originally present, apart from the field of activity, refers to the nature of the mind, the seven precious qualities of ultimate reality are naturally spontaneously accomplished as the cause of nature, this is the supreme ultimate truth. As it is said in the Lamrim: That also has three ways of establishing. Namely: Dharmadhatu ultimate, wisdom ultimate, and fruit ultimate exist in three natures. For example, the nature of mind is like the sky or a pitch-black mirror, this is the Dharmadhatu ultimate. The clear and stainless part of it is the wisdom ultimate. Just as a mirror has the ability to reflect images, in the realm of the mind's clear and stainless nature, the qualities of body and wisdom appear uninterruptedly, this is the fruit ultimate. As it is said in the Lamrim: Seven and three are the ultimate truth. Therefore, the fruit ultimate is divided into five: body, speech, mind, qualities, and activities, the nature of mind, the seven precious qualities of ultimate reality are naturally spontaneously accomplished as the cause of nature, this is the supreme ultimate truth. The power of the mind's ultimate truth manifests as the mandala of body and wisdom, this is the supreme conventional truth. These two are inseparable in essence, like gold and the yellow of gold, like jade and the blue of jade, like a candle and the light of a candle, existing in the nature of union, one taste, this is the supreme undifferentiated truth. That in which it originally exists apart from the field of activity, refers to the undifferentiated truth that transcends the realm of conscious thought, transcends the realm of verbal expression, therefore it is the meaning of unspeakable and inconceivable. Unspeakable, inconceivable Prajnaparamita.
Chinese
以及《摄集经》中说：“那个意义是什么？应当观察虚空。”等等。其中“本来安住”是指：那不是造作的、暂时的法，而是原始的、根源可靠的法，即心性本身的安住方式、存在方式或本性方式，从原始以来就是如此，所以说是“本来安住”。据说，对此，经续中有很多名称，如：界如来藏、自性安住之种姓、阿赖耶识、具垢如来藏等，是适用于任何名称的基础。其中，关于如来藏，一般来说，经续论典中被称为“种姓”的，由于宗派的不同，存在多种不同的观点。具体而言，有部宗认为，不执着于有和有的事物的心生起的知足，是圣者种姓。经部宗认为，是心的种子，是生起无漏智慧的潜在能力。唯识宗认为，是从无始以来存在于心相续中的，产生无漏法的能力，是法性所获得的。这些是将如来藏视为有为法的宗派，是实事师的观点。中观宗虽然大多认同具垢如来藏为种姓，但在认识方式上存在很多不同。这里按照大乘不共的观点，心性本来自性清净，空明无碍、周遍的体性，无有迁变地安住，这是界如来藏，是具有决定意义的甚深经部中所说的。如《三摩地王经》中说：“清净、澄澈、光明，不紊乱、非造作，是如来藏，是本来安住的法性。”以及《华严经》中，以三千大千世界如绸缎为例，说：“诸佛子，如是如来智慧与无量智慧，以及利益一切众生的智慧，也无一不圆满地存在于一切众生的心相续中。众生的心相续也如如来智慧般无量。虽然如此，
English
And in the Compendium, it says, "What is that meaning? One should examine the pure sky." etc. Among these, "naturally abiding" means: That is not an artificial, temporary dharma, but a primordial, reliable dharma, the very nature of mind, the way it abides, the way it is, or the way it is in its essence. Since it has been that way from the beginning, it is said to be "naturally abiding." It is said that there are many different names for this in the sutras and tantras, such as: the essence of the Sugata-garbha realm, the naturally abiding lineage, the alaya-jnana, and the tathagatagarbha with defilements, etc., which are the basis for applying any term. Among these, regarding the Sugata-garbha, in general, in the sutras, tantras, and treatises, what is known as "lineage" has many different views due to the influence of philosophical tenets. Specifically, the Vaibhashikas consider the mental events of contentment that are not attached to existence and the objects of existence to be the lineage of the noble ones. The Sutrantikas consider it to be the seed of mind, the potential to generate uncontaminated wisdom. The Chittamatrins consider it to be the power to generate uncontaminated dharmas that have resided in the mindstream since beginningless time, which is obtained by the nature of reality. These are the schools that consider the Sugata-garbha to be conditioned, the views of the substantialists. The Madhyamikas mostly agree that the defiled tathagatagarbha is the lineage, but there are many differences in the way it is identified. Here, according to the uncommon view of the Mahayana, the nature of mind is naturally pure from the beginning, the essence of emptiness and clarity, unobstructed, all-pervasive, and abiding without change. This is the Sugata-garbha realm, which is mentioned in the profound sutras of definitive meaning. As it says in the Samadhiraja Sutra: "Pure, clear, luminous, undisturbed, unconditioned, is the Sugata-garbha, is the dharma-nature that has always been there." And in the Avatamsaka Sutra, using the example of the trichiliocosm as silk, it says: "O sons of the Victorious One, likewise, the wisdom of the Tathagata and immeasurable wisdom, and the wisdom that closely benefits all sentient beings, also reside completely in the mindstream of all sentient beings. The mindstream of sentient beings is also immeasurable like the wisdom of the Tathagata. Although it is so,
Chinese
被概念的执着所束缚的孩童们，不能知晓如来之智慧，不能完全知晓，不能体验，不能现证。因此，如来以无染的如来智慧之法界，遍观一切有情之境，而生起概念：唉呀，这些有情不能如实知晓如来之智慧，以及随顺如来之智慧者。无论如何，我当为这些有情指示圣道，以此消除一切概念所生的束缚。如同自己生起圣智慧之力，消除概念之大结，从而个别地现证如来之智慧，并如实获得与如来同等之性，如是，通过指示如来之道，使之从一切概念所生的束缚中解脱。对于从一切概念所生的束缚中解脱者，如来之无量智慧将成为一切众生的近处之生计。如是说。在《无增减经》中也说：舍利子，所谓“真实”是指有情界的最高表达。舍利子，所谓“有情界”是指如来藏的最高表达。如是说。在《如来藏经》中也说：诸位善男子，这是诸法之法性，即如是性。如来出现也好，不出现也好，这些有情恒常具有如来藏。如是说。对于这些的意旨解释之论著《宝性论》中说：圆满佛陀身，乃为利他故，以及如是性无差别故，以及具种性故，一切有情恒常具有如来藏。以三个理由说明一切有情皆具有如来藏。又说：存在于烦恼壳中的那个，当以譬喻来了解。所说的九个譬喻是：同经中说：如来、莲中像、蜂、蜂蜜，以及谷壳中的精华、不净物中的黄金，地中的宝藏。
English
Those children bound by the clinging to concepts do not know the wisdom of the Tathagata, do not fully know it, do not experience it, and do not realize it. Therefore, the Tathagata, with the undefiled Dharma-realm of the Tathagata's wisdom, fully beholds all the realms of sentient beings and arises with the concept: Alas, these sentient beings do not know the Tathagata's wisdom as it truly is, nor those who follow the Tathagata's wisdom. In any case, I shall show these sentient beings the noble path, thereby eliminating all bonds created by concepts. Just as one generates the power of noble wisdom oneself, eliminating the great knot of concepts, and thereby individually realizing the Tathagata's wisdom, and just as one truly attains equality with the Tathagata, so too, by showing the path of the Tathagata, one causes them to turn away from all bonds created by concepts. For those who have turned away from all bonds created by concepts, the immeasurable wisdom of the Tathagata will become the near livelihood of all beings. Thus it is said. In the *Anūnatvāpūrṇatvanirdeśa Sūtra* (The Sūtra of No Increase and No Decrease) it is also said: Shariputra, what is called 'ultimate meaning' is the highest expression of the realm of sentient beings. Shariputra, what is called 'the realm of sentient beings' is the highest expression of the Tathagatagarbha. Thus it is said. In the *Tathāgatagarbha Sūtra* it is also said: Sons of lineage, this is the Dharma-nature of all dharmas, suchness itself. Whether the Tathagatas appear or do not appear, these sentient beings always possess the Tathagatagarbha. Thus it is said. In the commentary on these, the treatise *Uttaratantra* (The Sublime Continuum) says: The body of the fully enlightened one is for the sake of benefiting others, and because suchness is undifferentiated, and because of the presence of the lineage, all embodied beings always possess the Tathagatagarbha. It explains that all sentient beings possess the Tathagatagarbha for three reasons. It also says: That which dwells within the husk of afflictions, should be understood by examples. The nine examples that are spoken of are: In that very text it says: Tathagata, lotus image, bee, honey, and essence in husk, gold in filth, treasure in the earth.
Chinese
如同嫩芽等小果实，破旧的衣服里有胜者的身体，恶妇的腹中有国王，土地里有珍宝的形象一样，突然被烦恼垢染所遮蔽的有情众生也同样具有这种自性。这样通过九个比喻简要地说明，在详细解释的时候，通过十种方式来确定。正如其中所说：本体、因果、事业、具有、进入和状态，同样还有普遍存在的意义，恒常不变、功德无别，是胜义界性的密意。等等，广为宣说。总而言之，如果将这些归纳起来，称之为如来藏，是因为心性真谛无别存在，就其是佛的本体而言，是如来藏；心性从空性方面来说具有法身的功德，从显现方面来说具有色身的功德，能够显现而不间断地存在，所以是自性住种姓；是轮回和涅槃两者的来源，所以是阿赖耶识；它在有情众生的时候与垢染相关联，所以是具垢如来藏。等等，其中克里亚瑜伽者们认为是自我的真如，乌波瑜伽和瑜伽派两者认为是胜义中无相的加持，世俗中观为金刚界的本尊，玛哈瑜伽者们认为是心性本来真谛无别超胜的法身大，阿努瑜伽者们认为是无二之子根本菩提心坛城，阿底瑜伽者们认为是本体、自性、大悲三者等等，是作为多种名称术语的基础，这样说。如果不与基础、道路、结果三者的任何一个方面相联系，而是一般地安立，那么，就称之为自性或实相，除此之外，不使用任何名称术语。如果与三者中的任何一个相联系，那么，它在没有丝毫去除垢染的状态下是基础，在正在去除垢染的状态下是道路，在脱离一切垢染的状态下是结果。定义是：从次第三者来说：所有二种名称的事物，全部产生，所以称为基础。因此，从实相的角度来看，是轮回。
English
Just as small fruits like sprouts, the body of the Victorious One in tattered clothes, a king in the womb of a wicked woman, and the presence of precious images within the earth, similarly, this element exists in sentient beings obscured by sudden afflictive defilements. This is briefly explained through nine examples. In the context of detailed explanation, it is established through ten aspects. As it says: Essence, cause and effect, activity, possession, entering, and state, likewise, the meaning of all-pervading, unchanging qualities, inseparable, are the intent of the ultimate realm. And so on, extensively explained. In short, if we condense it all, it is called the Tathagatagarbha because the very nature of mind, the truth, exists inseparably, and in terms of being the essence of the Buddha, it is the Tathagatagarbha. Because the nature of mind has the qualities of the Dharmakaya from the aspect of emptiness, and the qualities of the Rupakaya from the aspect of appearance, it exists in a way that it can arise without ceasing, so it is the natural abiding lineage. Because it is the source of both samsara and nirvana, it is the alaya-jnana. Because it is associated with defilements during the time of sentient beings, it is the thusness with defilements. And so on, the Kriya practitioners consider it the self's suchness, the Upaya and Yoga practitioners consider it the blessing of non-conceptual in the ultimate sense, and in the conventional sense, they view it as the deity of the Vajradhatu mandala. The Maha Yoga practitioners consider it the great Dharmakaya, the nature of mind, which is primordially the inseparable truth. The Anu Yoga practitioners consider it the mandala of the son's root bodhicitta, which is non-dual. The Ati Yoga practitioners consider it the three—essence, nature, and compassion, and so on. It is said that it is the basis for the application of various terminologies. If it is generally posited without relating to any of the aspects of the ground, path, or result, then it is called nature or reality, and no other terminology is applied to it. If it is related to any of the three, then it is the ground in the state where no defilements have been abandoned, it is the path in relation to the state where defilements are being purified, and it is the result in the state where all defilements have been removed. The definition is: From the three stages: All phenomena of the two terms arise completely, therefore it is called the ground. Therefore, from the perspective of reality, it is samsara.