Chinese
我不是那样认为的。 那些舍弃大乘佛法的邪见者，是考虑到他们长期无法解脱，以及从道上退转的人，暂时只是断绝了修道的种姓，而不是断绝了心之自性光明之界。如《宝性论》的解释中所说：“凡是说具有邪见者永远不能从痛苦中解脱的法性，那是因为他们憎恨大乘佛法，是邪见者的因。为了遣除对大乘佛法的憎恨，是考虑到其他时间而说的。因为具有自性清净的种姓，所以任何事物都不会永远不清净，这是不合理的。因为世尊考虑到对一切众生都具有无差别的清净可能性，所以说：‘虽是无始，却具有终结，自性清净是常法。’因为被无始的空壳遮蔽而看不见，就像金子的形状被遮蔽一样。因此，无始的法界存在于一切善法中，所以无论何时都会变得清净。‘虽是无始，却具有终结’，就是这个意思。两种种姓觉醒的征相也有两种。自性法身种姓觉醒的征相，如《入中论》中所说：‘即使在凡夫的时候，听到空性，内心也会反复产生极大的喜悦。从极大的喜悦中流出的眼泪会湿润眼睛，身体的汗毛会竖立。’谁具有这些征相，谁就具有获得圆满佛陀的智慧的种子。他就是适合宣讲的器皿，应该为他宣讲胜义谛。’形象色身种姓觉醒的征相，如《经庄严论》中所说：‘在加行之前，慈悲、信仰、忍耐以及对善行的正确实践，被确定为种姓的征相。’种姓觉醒的利益，也如该论中所说：‘即使从很久以前就堕入恶道，也能迅速解脱，即使在那里也只遭受微小的痛苦，厌离轮回，成熟众生。’也就是说，种姓一旦觉醒，即使可能会堕入恶道，就像丝绸的袋子...
English
I don't think so. Those with wrong views who abandon the Mahayana Dharma are considered to be unable to be liberated for a long time, and those who retreat from the path are only temporarily cut off from the lineage of practicing the path, but not from the realm of the mind's own nature of luminosity. As stated in the commentary on the Uttaratantra, "Whoever says that those with wrong views can never be liberated from suffering, that is because they hate the Mahayana Dharma and are the cause of wrong views. In order to dispel hatred towards the Mahayana Dharma, it is said with consideration for other times. Because there is a lineage of self-nature purity, it is unreasonable that anything will never be impure. Because the Bhagavan considered that all sentient beings have the possibility of undifferentiated purity, he said: 'Although it is without beginning, it has an end, and self-nature purity is the eternal Dharma.' Because it is obscured by the beginningless husk, it is not seen, just as the shape of gold is obscured. Therefore, the beginningless Dharmadhatu exists in all good Dharmas, so it will become pure at some point. 'Although it is without beginning, it has an end,' that is the meaning. There are also two signs of the awakening of the two lineages. The sign of the awakening of the self-nature Dharmakaya lineage, as stated in the Madhyamakavatara: 'Even when one is an ordinary person, upon hearing emptiness, great joy repeatedly arises in the mind. Tears flowing from great joy will moisten the eyes, and the body's hairs will stand on end.' Whoever has these signs has the seed of wisdom to attain perfect Buddhahood. He is the vessel suitable for teaching, and the ultimate truth should be taught to him.' The sign of the awakening of the Rupakaya lineage, as stated in the Sutra Ornament: 'Before the application, compassion, faith, patience, and the correct practice of virtuous deeds are determined to be the signs of the lineage.' The benefits of the awakening of the lineage are also stated in that treatise: 'Even if one has fallen into the evil realms for a long time, one can quickly be liberated, and even there one will only suffer minor pain, become disgusted with samsara, and mature sentient beings.' That is to say, once the lineage is awakened, even if one may fall into the evil realms, like a silk bag...
Chinese
就像被击打一样解脱，痛苦减少，强烈的厌离心也能使众生成熟。如果众生没有这种根性，那么遭受痛苦的众生也不会感到厌离，有些人对于轮回和涅槃取舍的念头也不会产生，想要解脱的想法也不可能在心中生起。对于谁也没有教导过的人，有些人会对别人的痛苦生起慈悲心，有些人因为经历了一些痛苦而生起厌离心等等，这也是因为无始以来就存在的善良法界的加持。如《宝性论》中所说：如果无有如来藏，对于痛苦也不会感到厌离，对于涅槃的向往和追求的愿望也不会有。轮回和涅槃的痛苦和安乐、过患和功德，能够见到这些，是因为具有佛性的缘故，因为没有佛性的人是不会有这些的。这样，因为具有佛性，所以显示了自己本具的如来藏得以增长。现在为了总结，作中间的偈颂：所有众生皆具如来藏，在被突如其来的垢染覆盖的壳中，光明法界如灯一般本来就存在。身和智慧无二无别的法，自己本具，并且自然成就。完全接受空性和慈悲的精华，那个界被称为菩提，利益和安乐所有的众生。就像太阳一样，本来就是自生的，却被突如其来的烦恼云遮蔽，在如梦一般的轮回中感受痛苦。为了消除这些，生起精进的力量吧！这突如其来的错觉，显现的六道轮回，是业和习气所变现的如梦一般。本来没有，后来也没有，就像这里没有一样显现。智慧光明任运成就本来就有。虽然一直都有，但是现在却看不到，就像睡眠时自己的本性无法亲眼见到一样。对于无意义的分别念垢染之法，不要特别执着，修习自性光明。成办自他一切二利。这些就是了。像这样的佛性，虽然一切众生都有，但是为什么还在轮回中流转呢？因为不认识这样存在的实相，把无意义的东西执着为我，作为原因，烦恼先
English
Like being struck, one is liberated, suffering is reduced, and strong renunciation also ripens sentient beings. If beings did not have this kind of potential, then those who have experienced suffering would not feel renunciation, and some would not even have the thought of accepting or rejecting samsara and nirvana, and the desire for liberation would not even arise in their minds. For some people who have not been taught by anyone, compassion arises for the suffering of others, and some experience suffering and develop aversion, etc., which is also due to the power of the good Dharmadhatu that has existed since beginningless time. As stated in the Ratnagotravibhāga: If there were no Buddha-nature, one would not feel aversion to suffering, and there would be no desire for nirvana, nor the aspiration to seek it. Seeing the faults and virtues of suffering and happiness in samsara and nirvana, this is because of having the lineage; therefore, those without the lineage do not have it. Thus, because of having the lineage, it is shown that the Tathāgatagarbha inherent in oneself increases. Now, to conclude, here are the intermediate verses: All beings possess the Tathāgatagarbha, within a sheath covered by adventitious stains, the clear light of the Dharmadhatu has always existed like a lamp. The Dharma of inseparable body and wisdom is inherent in oneself and is spontaneously accomplished. By fully embracing the essence of emptiness and compassion, that element is named Bodhi, benefiting and bringing happiness to all beings. Like the sun, it is naturally self-arisen from the beginning, but is obscured by adventitious clouds of affliction, experiencing suffering in a dreamlike existence. To eliminate these, generate the power of diligence! This adventitious illusion, the appearance of the six realms, is like a dream transformed by karma and habitual tendencies. It appears as if it were not here, without beginning or end. The clear light of wisdom, spontaneously accomplished, has always existed. Although it has always existed, it is not seen now, just as one's own nature is not seen directly during sleep. Do not particularly cling to meaningless, conceptual stains, purify the clear light of mind itself. Accomplish the two benefits of oneself and others. These are the points. Although all beings have such Buddha-nature, why do they wander in samsara? Because they do not recognize the true nature of how it exists, and they grasp at meaningless things as self, taking it as the cause, afflictions first
Chinese
被恶友影响，贫困和受制于他人是轮回的因。 《经庄严论》中说：烦恼习气和恶友，贫困和受他人的控制，总而言之，种姓的过失，应该了解为四种。 以及《光明次第》中说：原始的光明本身就是无明，心中执着“我”并且认为是我的，将此地认为是“他者”而执取，于是在有之界中，众生如此迷惑，不和谐的境遇因痛苦的业力而各自体验。 以及《普作王》中说： 奇妙稀有的游戏，安住于无为的虚空之中，什么也不显现，因为愚昧，所以立刻从中产生。 这是万法平等的道路，众生本性中存在，因为被蒙蔽所染污而迷惑。 又说：因此方之光聚集，形成四方四隅和上下。 在不定的彩虹颜色中，种姓的差别明显显现。 同样，动摇的微尘和不动的，比五大更重要。 如是说，原始的心性光明，空明自生的智慧，本体是空性如虚空，自性光明如日月，大悲的光芒显现方式不间断，如明镜清净的表面。 法身、报身、化身三身的自性，安乐逝者的心髓，在轮回和涅槃中都没有局限和偏袒的状态中，本体空性开启显现之门，自性光明使自生的五光显现为对境，大悲觉性的智慧生起分别念而认为是错觉。 《秘密藏》中说：唉玛吙！如来藏中，由自己的分别念和业力而迷惑。 如是。 那个时候，因为不认识自己的智慧本面，所以称为俱生无明，从将自显现执着为他者的角度来说，称为遍计所执无明。 由于不了解从本性中生起，因为执着于我执为对境的缘故，外器世间和内情众生各自的异熟习气的身心，迷惑成五毒的各种形象。 《普作》中也说： 普作我之自性未证悟，我所造之法作决定观察。
English
Being influenced by bad friends, poverty, and being controlled by others are the causes of samsara. The Ornament of the Sutras says: "Afflictions, habits, and bad friends, poverty and being under the control of others, in short, the faults of lineage, should be understood as four types." And the Light Sequence says: "The original clear light itself is ignorance, clinging to 'I' in the mind and considering it as mine, grasping this place as 'other,' thus beings are confused in the realm of existence, and discordant situations are experienced separately due to painful karma." And the All-Creating King says: "This wonderful and rare play abides in the unconditioned space, nothing appears, because of ignorance, it arises immediately from itself. This is the path of equality of all things, it exists naturally in all beings, because it is defiled by delusion, it is confused." It also says: "Therefore, the light of the directions gathers, forming the four directions, intermediate directions, and above and below. In the uncertain rainbow colors, the differences of lineage are clearly visible. Similarly, the moving dust and the unmoving, are more important than the five elements." As it is said, the original mind-nature is clear light, the spontaneously arising wisdom of emptiness and clarity, the essence is emptiness like the sky, the nature is clarity like the sun and moon, the manifestation of compassion's radiance is uninterrupted, like the surface of a clear mirror. The nature of the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, the heart essence of the Blissful One, in a state without limitation or partiality in samsara and nirvana, the essence of emptiness opens the door of manifestation, the nature of clarity causes the five self-arising lights to appear as objects, the wisdom of compassion and awareness gives rise to discriminating thoughts and is considered a delusion. The Secret Essence says: "Emaho! From the Tathagatagarbha, one is deluded by one's own discriminating thoughts and karma." Thus. At that time, because one does not recognize the face of one's own wisdom, it is called co-emergent ignorance, and from the perspective of grasping self-appearance as other, it is called imputed ignorance. Because one does not understand arising from the nature of reality, due to clinging to self-grasping as an object, the outer container world and the inner sentient beings, each with their own ripened habitual body and mind, are deluded into various forms of the five poisons. The All-Creating also says: "The All-Creating, not realizing my own nature, makes definite observations on the phenomena created by me."
Chinese
因贪婪和执着的势力，显现产生。 如梦如幻的自性终将毁灭。 如同无知的盲人般的自性啊。 如是说。 因此，根本在于自性无明而迷惑。 《集经》中说： “众生下等、中等和殊胜的， 一切皆从无明生，如来所说。” 如是说。 因二取之缘而迷惑，又如《八千颂》中说： “因我执和我所执，众生在轮回中流转。” 《二万颂》中也说： “幼稚的凡夫俗子，于无蕴处执为蕴，于无界处执为界，于无处执为处，于无缘起处执为缘起。 因此，所有这些法都是颠倒的缘起，被业的异熟所摄持。” 如是说。 如何产生呢？从二种无明中产生有为法，由此传递到各个趣的有，以及名和色等产生。 从萌芽到出生之间，身体形成后，触、受、六处、老死，十二支轮回，故称轮回。 如果认为最初的本性未形成轮回，从如来藏的自性中不应有轮回，则不然。 譬如，清水清澈无垢，通透明亮，却因冬季的风的缘故，凝结成坚硬的冰，如同石头的性质一样。 同样，从最初的自性中，因生起能取所取的缘故，显现出如坚硬般的各种错觉。 《多哈藏》这部行歌中说： “风入水中而搅动， 柔和之水亦如石之形。 分别念搅动无形之愚昧， 变得极其坚硬和凝固。” 如是说。 如是，从如来藏中迷乱时，心性之上本来自性清净，无有变异，名为“结合义之阿赖耶”，从法身的自性中，色身、刹土和圆满的智慧等，被迷乱为能取所取的无明所遮蔽，在各种习气的阿赖耶上无始