Chinese
从无边际的善根，由二资粮所摄持的一切，称为增长之种姓。善业也是新获得的突发性障碍的对治法，通过消除常住种姓的垢染的力量，使自己本有的功德显现出来。像这样的一切佛，并非由脱离之果，以能生所生的因来成就果，而是本来任运成就的。如《宝性论》所说：“非造作且任运成，非由他缘所能悟，具 ज्ञान 慈悲与 शक्ति，具二利之佛陀。”因此，佛地的增长之种姓是显现分之报身，其空性分是法身自性之种姓，二者无别的加持力，于所化众生的显现中，显现为与其根器相应的化身。犹如虚空中轮王显现的影像，显现在金山的表面上。如来藏安住于有情众生之中，其被遮蔽的安住方式以及从中觉醒的方式，在最后法轮的究竟密意之论典中已详细阐述。龙树菩萨在《法界赞》中说：“如若牛奶善提炼，则成无垢之酥油精，如是烦恼善提炼，法界极净无垢染。”等等，以酥油、酥油灯、珍宝、黄金、谷物和水果的次第，象征性地说明了基、道、果三者。弥勒菩萨说，莲花中包裹着佛陀等九个比喻，从孩童、声闻缘觉阿罗汉、大乘圣者、十地的不净七地、清净三地，以比喻和意义的方式，阐述了见道和修道所断之法。像这样的如来藏胜义谛，在资粮道和加行道中，仅以分别念的信解作为修道之方式，而无法现量见到。在见道时，能见到一部分。在佛地时，则能现量见到其自性如何。这就像太阳升起，无眼之人无法见到，而有眼之人则能见到一样。弥勒菩萨说：“自生者之胜义谛，信解
English
All the roots of virtue from the boundless, gathered by the two accumulations, are called the lineage of increase. That virtue is also the newly acquired antidote to sudden obscurations, and through the power of eliminating the stains of the abiding lineage, it makes manifest the qualities inherent in oneself. All such Buddhas do not accomplish the fruit by means of the cause that produces and is produced from the fruit of separation, but rather are spontaneously accomplished from the beginning. As stated in the Uttaratantra: "Uncompounded and spontaneously accomplished, not realized by other conditions, endowed with knowledge, compassion, and power, the Buddha possesses two benefits." Therefore, the lineage of increase of the Buddha's ground is the Sambhogakaya, the appearance aspect. Its emptiness aspect is the Dharmakaya, the lineage of suchness. From the blessings of the inseparability of these two, in the appearance of those to be tamed, the Nirmanakaya appears in accordance with their own fortune. It is like the image of a Chakravartin king appearing in the sky, reflected on the surface of a golden mountain. The Tathagatagarbha residing in sentient beings, the manner in which it resides obscured, and the manner in which it awakens from it, are explained in detail in the definitive treatises of the final turning of the wheel. Nagarjuna says in the Praise of Dharmadhatu: "Just as when milk is well purified, the essence of butter becomes stainless, so when afflictions are well purified, the Dharmadhatu becomes extremely pure and stainless." And so on, with the order of butter, butter lamp, jewel, gold, grain, and fruit, symbolically explaining the three: ground, path, and fruit. Lord Maitreya says, with nine similes such as the Buddha enveloped in a lotus, from children, Shravakas, Pratyekabuddhas, Arhats, Mahayana noble ones, the impure seven grounds of the ten grounds, the objects to be abandoned of the seeing and meditation of the three pure grounds, are explained in terms of simile and meaning. Such a Tathagatagarbha, the ultimate truth, in the accumulation and joining stages, is only a mental belief as a path, and is not seen directly. On the path of seeing, one sees a part. On the Buddha's ground, one sees directly what its nature is. This is like the sun rising, but those without eyes cannot see it, while those with eyes can see it. Maitreya says: "The ultimate truth of the self-born ones, faith"
Chinese
这是您应该理解的。即使太阳的光芒万丈，没有眼睛也无法看见。因此，声闻、缘觉、菩萨这三类圣者不能如实见到，而佛陀则能圆满照见。此外，胜义谛即是法界。见到此法界的自性，就称为见到胜义谛。并非一无所有的空性就是胜义谛。这是为了对治凡夫和初学者执着于我的对治法，即宣说无我等等。实际上，应该了解法界光明清澈，非造作且自然存在。如《宝性论》的解释中所说：简而言之，这四种人被认为没有眼睛去看见如来藏。这四种人是谁呢？即凡夫、声闻、缘觉和新进入大乘道的菩萨。如经中所说：世尊，如来藏不是那些沉溺于坏聚见、乐于颠倒见、心散乱于赞叹的人的境界。如是说。还有一些人认为，中期经典说一切法都是无常的，如云；不真实的，如梦；因缘聚合也无自性，如幻术。如果这样，那么后期经典说本来就存在不变的常，自性存在的真，以及非因缘所生的非造作，岂不是矛盾吗？这并不矛盾。因为此心髓也空性于一切过患和有为的轮回之法，所以是空性。但不空性于一切涅槃之法。如弥勒菩萨所说：具有种种差别的体性。等等，如前所述。这也清楚地说明了，所有世俗之法自性皆空，并且相对于胜义谛而言，是空性的。因此，宣说无常、空性、无我等，是为了对治执着于二我的对治法，从而使人领悟一切法皆为空性。之后，在后期经典中，由于执着于空性而产生五种过患，如执着于空性的边见等等。
English
This is what you should understand. Even though the sun's rays are blazing, without eyes, one cannot see. Therefore, the three noble ones—Śrāvakas, Pratyekabuddhas, and Bodhisattvas—do not see it as it is, while the Buddha sees it completely. Moreover, the ultimate truth is the Dharmadhātu. Seeing the nature of this Dharmadhātu is called seeing the ultimate truth. Emptiness that is devoid of anything is not the ultimate truth. This is taught as an antidote to the attachment to self for ordinary people and beginners, such as the teaching of non-self. In reality, one should understand that the luminous and clear Dharmadhātu is unconditioned and naturally present. As it is said in the commentary on the Uttaratantra: In brief, these four types of individuals are considered to lack the eyes to see the Tathāgatagarbha. Who are these four? They are ordinary beings, Śrāvakas, Pratyekabuddhas, and Bodhisattvas who have newly entered the Mahāyāna path. As it is said: "Bhagavan, this Tathāgatagarbha is not the domain of those who have fallen into the view of the aggregates, those who delight in perverse views, and those whose minds are distracted by praise alone." So it is said. Furthermore, some say that the intermediate teachings state that all phenomena are impermanent like clouds, unreal like dreams, and that even the aggregation of causes and conditions is without inherent existence, like illusions. If so, isn't it contradictory that the later teachings state that it is eternally unchanging, therefore permanent; existing by its own nature, therefore true; and uncreated by causes and conditions, therefore unconditioned? It is not contradictory. Because this essence is empty of all faults and conditioned phenomena of samsara, it is empty. But it is not empty of all phenomena of nirvana. As Maitreya said: "Having characteristics with distinctions," etc., as quoted above. This also clearly explains that all conventional phenomena are empty of their own nature, and in relation to the ultimate truth, they are empty of other. Therefore, teaching impermanence, emptiness, non-self, etc., serves as an antidote to attachment to the two selves, thereby leading one to realize that all phenomena are empty. After that, in the later teachings, due to clinging to emptiness, five faults arise, such as clinging to extreme views of emptiness, and so on.
Chinese
为了清晰地阐明真谛，佛性被揭示。五种过失是：灰心丧气，轻蔑低劣的众生；不能正确理解，诽谤正确的佛法；以及过度的我执。凡是有这五种过失的人，为了让他们舍弃这些过失，才宣说了佛性。因为没有看到菩提心就在自己心中，所以灰心丧气地认为像我这样的人无法成佛，因此不生起菩提心。即使生起了菩提心，也会轻蔑众生，认为自己是菩萨，而他人是凡夫俗子，从而阻碍了获得更高层次的道。由于执着于空性的极端，无法进入真如法界，因此不能正确理解。由于堕入常断二边，诽谤正确的佛法。由于没有看到自己和众生平等，因此产生了执着于自他的过失。如果知道这种自性存在于自身和他人之中，就会明白成就自己的心解脱并不困难，从而感到欢喜。像对待佛陀一样恭敬一切众生，不仅不伤害和损害他们，还要利益他们。通过证悟真如法界的智慧，以及见到实相的般若，和扩展无量慈爱的坛城，就能成办他人的利益。就像这样，从听闻中，生起欢喜和像导师一样的恭敬，生起智慧、般若和大慈悲。为了生起这五种功德，从那之中，就像没有高低、没有差别一样，具备没有过失、具足功德，以及像对待自己一样慈爱众生，从而迅速获得佛果。因此，对于宣说佛性自性非常广大的佛经和论典，不要视为不了义，而要理解为究竟了义。如果相反，就必须承认上面提到的所有佛经、密续，以及阐释它们的论典都是不了义，因此应该对这种说法充耳不闻。然后，圣天说：如果能理解像《最初遮止非福业》等经文所引用的意义，那么中转法轮和后转法轮的意趣就不会矛盾。中转法轮通过遮止我，将一切法确定为空性。后转法轮通过遮止执着、诽谤等一切见解的基础，从而使法界本身就是空性。
English
In order to clearly explain the ultimate truth, the Buddha-nature is revealed. The five faults are: discouragement, despising inferior beings; not grasping correctly, slandering the correct Dharma; and excessive attachment to self. Those who have these five faults, it is for the sake of abandoning these faults that the Buddha-nature is taught. Because one does not see the Bodhi-mind as being within oneself, one becomes discouraged, thinking that someone like me cannot attain Buddhahood, and therefore does not generate the mind of Bodhi. Even if one generates the mind of Bodhi, one despises sentient beings, thinking that oneself is a Bodhisattva while others are ordinary beings, thereby hindering the attainment of higher paths. Due to clinging to the extreme of emptiness, one cannot enter the true nature of the Dharmadhatu, and therefore cannot grasp correctly. Due to falling into eternalism and nihilism, one slanders the correct Dharma. Because one does not see oneself and sentient beings as equal, the fault of clinging to self and others arises. If one knows that this nature exists within oneself and others, one will realize that it is not difficult to achieve liberation of one's own mind, and thus one will rejoice. One will respect all sentient beings as if they were Buddhas, not only not harming or hurting them, but also benefiting them. Through the wisdom of realizing the true nature of the Dharmadhatu, and the prajna of seeing the reality, and expanding the mandala of immeasurable love, one will be able to accomplish the benefit of others. Like this, from hearing, joy arises, and respect like that towards a teacher, wisdom, prajna, and great compassion arise. In order to generate these five qualities, from that, like there is no high or low, no difference, one possesses no faults, is endowed with qualities, and cherishes sentient beings as oneself, thereby quickly attaining Buddhahood. Therefore, the sutras and treatises that explain the nature of the Buddha-nature as being extremely vast should not be regarded as provisional, but should be understood as definitive. If the opposite is the case, then one must admit that all the sutras, tantras, and treatises that explain them are provisional, and therefore one should turn a deaf ear to such talk. Then, Aryadeva said: If one understands the meaning as quoted in scriptures such as "Initially turning away from non-virtue," then the intention of the intermediate and final turnings of the wheel will not be contradictory. The intermediate turning establishes all phenomena as emptiness by negating the self. The final turning negates all the basis of views such as clinging and imputation, so that the Dharmadhatu itself is emptiness.
Chinese
为了阐述对于众生来说，已经确定并宣说了超越世间的自性实住之理。还有其他论典说，这里将所有外境诸法都显示为心的显现，因此并非宣说唯识宗的宗义。如前所说，这是为了阐释由错乱心所产生的依他起轮回之法，以及依此而产生的遍计所执之法，实际上并不存在。如《楞伽经》所说：唯是心而已，无有诸显现，无显现故无生，此中观之道，我及其他说。这里阐述了超越唯识的中观。又如《楞伽经》所说：于唯心中破除分别，以及外境事物，分别念即止息，此道即是中观。因此，遮止了外境之义和唯识二者，而仅仅阐述了他空的中观之道。龙树的《大乘二十颂》中说：如幻所化现，见为如幻事，何时聚合时，少许亦非有，彼乃诸法性。此等皆唯心，如幻而安住，善与非善业，由此生善恶，心之轮已灭，诸法皆灭尽。此处无有生，亦无有灭尽，心之自性住，当知彼即法。眼等与对境，即是五种智，内外作区分，一切非心外。又如圣天所说：外境实无有，然见自心性，彼亦当修幻，如是亦当念。以及色等五者，以及十二处，十八界之说，五识及一切，有情诸众生，一切皆自心，此外更无他。所有山八万，以及诸海洋，洲等及地狱，分别所见境，所有动与静，一切皆自心，此外更无他。月称论师也说：因此，像外境事物一样，是无有可观察的，并不存在，是心的...