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以及妙相的来源，以及从空性中显现法身的无边际，本来就安住于任运自成。以功德任运成就故如珍宝，以不会改变故如虚空，以润泽和遍布一切有情故以净水为比喻。《宝性论》中说：‘如珍宝虚空净水，恒时自性无烦恼。’也就是说，被垢染遮蔽之时，从那时起就安住于自性无垢的真如中，这就是心的自性本来就是光明。 《八千颂》中说：‘心无心，心的自性是光明。’这即是佛性或种性，存在于一切有情中。《宝性论》中说：‘为令众生得圆满佛身，以及真如无别，以及有种性之故，一切有情恒时具有如来藏。’这即是无始以来的法界善，也就是从根本上成佛。《名号赞》中说：‘佛无始无终，最初的佛无有差别。’以及《二观察续》中说：‘有情皆是佛，然为客尘所染，除彼即是佛。’所说的就是这个意思。也就是说，在有情众生之时，心的法性从显现分来说具有色身的功德，从空性分来说具有法身的功德，虽然圆满具足，但因被垢染遮蔽而不能现前，因此称为界或种性。成佛之时，虽然说远离一切垢染而称为菩提，但本体心的能力只是显现与不显现的差别，并非认为最初有情众生之时没有的功德后来新产生的，因为是无有迁变的。如是说，《如来藏经》中说：‘无始时来界，是诸法之所依，由此有诸趣，及涅槃之证得，如前昔如是，不变之真如。’对此，心的法性光明的自性不会被烦恼所染。《宝性论》中说：‘心的自性光明，犹如虚空般不变，
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and the source of the major and minor marks, and the boundlessness of the Dharmakaya manifested from emptiness, which is naturally present in spontaneous perfection. Because virtues are spontaneously accomplished, it is like a jewel; because it does not change, it is like the sky; and because it moistens and pervades all sentient beings, it is illustrated by pure water. The Uttaratantra states: 'Like a jewel, the sky, and pure water, it is always naturally free from afflictions.' That is to say, even when obscured by impurities, it abides in suchness, which is the nature of being free from impurities from that very moment. This is the very nature of the mind, which is inherently luminous. The Ashtasahasrika Prajnaparamita Sutra states: 'The mind has no mind; the nature of the mind is luminous.' This is the Buddha-dhatu or lineage, which exists in all sentient beings. The Uttaratantra states: 'For the sake of beings attaining the complete Buddha-body, and because suchness is inseparable, and because there is lineage, all sentient beings constantly possess the essence of the Buddha.' This is called the good Dharmadhatu without beginning, that is, being enlightened from the very beginning. The Arya-namasamgiti states: 'Buddhas have no beginning and no end; the first Buddha is without distinction.' And the Dvadasanghatasutra states: 'Sentient beings are Buddhas, but they are obscured by adventitious stains. When these are removed, they are Buddhas.' This is the meaning of what is said. That is to say, at the time of sentient beings, the Dharma-nature of the mind has the qualities of the Rupakaya from the aspect of appearance, and the qualities of the Dharmakaya from the aspect of emptiness. Although it is fully endowed, it is called Dhatu or lineage because it is obscured by impurities and cannot be directly realized. At the time of becoming a Buddha, although it is said to be Bodhi because it is free from all impurities, the power of the essence of the mind is only a difference between appearing and not appearing. It is not that the qualities that did not exist at the time of the first sentient beings were newly created later, because it is immutable. As it is said, the Ghanavyuha Sutra states: 'The sphere of time without beginning is the basis of all dharmas. Because this exists, all beings and the attainment of Nirvana are possible. As it was before, so it is later; suchness is unchanging.' In this regard, the luminous nature of the Dharma-nature of the mind is not tainted by afflictions. The Uttaratantra states: 'The nature of the mind is luminous; it is immutable like the sky.'
Chinese
我等非真念生贪等，突发垢染彼非成烦恼。如是。彼亦分二：一、本然安住之种姓；二、依于暂时除垢之修证所生之种姓。自性亦分二：心性空性离戏边，法性本然安住之种姓，即法身之离系因；有法本然安住之种姓，即色身圣妙之离系因。无始以来有法安住于法性者，如《涅槃经》云：‘种姓之子！如是心之法性，自性光明，自性无自性，乃自性清净之心，如何显现，以相好之功德分划，与彼非异，然以显现与空性之自性而作区分。’修证之种姓者，于彼之上，发菩提心等，乃暂时学道之方便与智慧，以福德与智慧二资粮行持而作清净。如《华严经》云：‘诸佛子！菩提之种姓，谓此乃安住于法界，如虚空般广阔，见自性光明后，随学福德与智慧之大资粮者。’如是云： 《宝性论》云：‘如宝藏与果树，当知彼种姓二种，无始本然安住者，以及如实修证胜者。欲从此二种姓，获得佛之三身者，初者乃为第一身，二者乃为后二者。法身美妙者，当知犹如珍宝像，以其自性非造作，功德乃珍宝之藏故。有法具大王权故，如圆满受用转轮王。化身如金像，乃影像之自性故。’如是，法身乃心性本然安住之种姓，犹如珍宝般自然成就之状态。有法自性之种姓，报身乃转轮圣王，化身乃彼之影像，为调伏所化众生而作最胜之
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I, etc., from untrue thoughts arise desires, etc., sudden stains do not become afflictions. Thus it is. It is also divided into two: one, the lineage that abides from the beginning; and two, the lineage that arises from the accomplishment of relying on temporarily removing stains. In terms of nature, there are also two types: the nature of mind, emptiness, free from the extremes of elaboration, the lineage that abides as the nature of reality, which becomes the cause of separation from the Dharmakaya; and the lineage that abides as the nature of phenomena, which becomes the cause of separation from the sacred Rupakaya. From beginningless time, phenomena abide in the nature of reality. As stated in the Nirvana Sutra: 'Son of lineage! Thus, the nature of mind, naturally luminous, naturally without self-nature, is the naturally pure mind. How it appears, divided by the qualities that blaze as marks and examples, is not different from that. However, it is distinguished by the nature of appearance and emptiness.' The lineage of accomplishment is purified by practicing the two accumulations of merit and wisdom, such as generating bodhicitta on top of that, which are the means and wisdom of the temporary path of learning. As stated in the Avatamsaka Sutra: 'O sons of the Victorious Ones! This so-called lineage of enlightenment is to fully embrace the realm of reality, as vast as the sky. Having seen the naturally luminous, they follow the great accumulation of merit and wisdom.' As it is said in the Uttaratantra: 'Like a treasure and a fruit tree, know that lineage to be of two kinds: the beginningless, naturally abiding, and the perfectly attained, the supreme. From these two lineages, one desires to attain the three bodies of the Buddha. The first is the first body, the second is the latter two. The beautiful Dharmakaya is to be known as a precious statue, because its nature is unmade, and its qualities are a treasure of jewels. Because phenomena possess great royal power, like the complete enjoyment of a wheel-turning king. The Emanation Body is like a golden image, because it is the nature of an image.' Thus, the Dharmakaya is the lineage of the mind's nature abiding naturally, in a state of spontaneous accomplishment like a precious jewel. The Sambhogakaya is the wheel-turning king of the lineage of the nature of phenomena, and the Nirmanakaya is its image, making the supreme for those to be tamed.
Chinese
这些显现幻觉的所依，在有情众生时，因被垢染遮蔽而无法显现。通过生起菩提心等福德资粮，可以清除遮蔽色身的垢染；通过修习空性等智慧资粮，可以清除遮蔽法性自性身的垢染。也就是说，自性种姓就像清澈的水，实修种姓就像显现各种影像一样，本来就存在能依和所依的关系。如同基上如此存在的种姓是所知境一样，暂时实修的种姓就像能知的心识一样，存在能依和所依的关系。自性种姓的法性和有法是分离的，如同分离的结果一样不存在；实修种姓以清净垢染的对治方式存在，如同生起者和生起因的因果关系一样，不是二身的真实因。该种姓产生圆满功德，使修道之道的证悟度脱或成熟于佛地。如《经庄严论》所说：“自性与增长，彼乃依与所依，有无性与功德，应知为度脱之义。”也就是说，如来藏遍及一切有情。以九喻说明其存在于烦恼的包裹中，如《宝性论》所说：“佛于莲内蜜蜂于蜂蜜，糠中之精不净中之金，地下之宝芽等小果与，敝衣之内胜者之像及，恶妇腹中人主与土，土中宝像有如是，骤来烦恼垢所覆，有情心中如是界常在。”也就是说，根据凡夫、声闻缘觉的阿罗汉，以及处于见道和修道之道的菩萨们的垢染程度，用九个比喻来说明。其中，对于凡夫未入道者，以及已入道者的集资粮道的四种垢染所遮蔽的内在如来藏的譬喻有四种。第一，存在于贪欲随眠习气之包裹中的如来藏的譬喻。如《宝性论》所说：“犹如颜色恶劣之莲花
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These bases for the arising of illusions are not visible in sentient beings because they are obscured by defilements. By accumulating merit, such as generating bodhicitta, the defilements that obscure the Form Body are cleared away. By meditating on emptiness, the accumulation of wisdom clears away the defilements that obscure the Dharmata-Svabhavikakaya. That is, the natural lineage is like clear water, while the cultivated lineage is like the manifestation of various images. The dependent and the depended are related from the beginning. Just as the lineage that exists in this way on the ground is like the object of knowledge, the temporarily cultivated lineage is like the aspect of the knowing mind. The Dharmata and Dharmin of the natural lineage exist in a state of separation, and they do not exist like the result of separation. The cultivated lineage exists in the manner of an antidote that purifies defilements, and it is not the actual cause of the two bodies like the cause and effect of the arising and the arising from. That lineage creates perfect qualities, causing the realization of the path of learning to cross over or mature in the Buddha-ground. As stated in the Ornament of the Sutras: "Nature and growth, that is the dependent and the depended, existence and non-existence, and qualities, should be known as the meaning of liberation." That is, the Tathagatagarbha pervades all sentient beings. The nine similes show that it exists in the husk of afflictions, as stated in the Uttaratantra: "The Buddha in the lotus, honey in the honeycomb, the essence in the chaff, gold in the impure, treasure in the ground, sprouts and small fruits, the image of the Victorious One in tattered clothes, the lord of men in the womb of a wicked woman, and the precious image in the earth, just as these are, the Sugata-dhatu abides in sentient beings obscured by adventitious afflictions." That is, the nine similes are spoken in relation to the degree of defilement of ordinary beings, Arhats of Hearers and Solitary Realizers, and Bodhisattvas abiding on the paths of Seeing and Meditation. Among these, there are four similes for the Tathagatagarbha that exists within ordinary beings who have not entered the path, and those who have entered the path, obscured by the four defilements of the accumulation and junction paths. First, the simile of the Tathagatagarbha existing in the husk of the characteristic of latent attachment. As stated in the same text: "Just as a lotus with an ugly color
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彼处安住。名号千光炽燃如来，无垢天眼者为人所见，如从莲花瓣中取出（莲花）。如是，善逝于无间地狱等处，以佛眼观照自性，无碍无边际常住之慈悲，具足者从诸垢障中解脱。（此说） 第二，嗔恨随眠之自性潜伏处之界之譬喻： 如是，众生围绕之蜂蜜，智者寻求其义，见已，以方便使众生众，皆得远离。如是，大仙以一切智眼，观见如蜂蜜之种姓界，彼之垢染如蜜蜂，永断除之。（此说） 第三，愚痴随眠之自性潜伏处之精华之譬喻： 如是，具壳之谷之精华，人不享用，凡是寻求食物等义者，彼等如从壳中取出。如是，众生之烦恼垢染相杂，胜者如是，未从烦恼垢染相杂中解脱，如是胜者不于三有中作王。（此说） 第四，贪嗔痴猛烈生起之自性之烦恼现行之潜伏处，精华安住之譬喻： 如是，极度游荡之时，人将金子，堕入污秽腐烂之处，不坏法性之金子，如是于彼处，住留数百年。具足清净天眼之天人于彼处，见已，告语人言：此有之金子，此殊胜珍宝，应予冶炼，成办珍宝之事。如是，能仁观见沉溺于不净之烦恼之众生功德，为净除烦恼泥垢，为众生降下正法之雨。（此说） 声闻、独觉之阿罗汉之无明习气之潜伏处安住之界之譬喻： 如是，贫者家中之地下，有取之不尽之宝藏，其人不知，宝藏亦