Chinese
是的。《圣解深密经》中说：取蕴的阿赖耶识深奥而微细，一切种子如水流般流淌。如果执着于我，那是不行的。我没有对孩子们讲过这个。第三，阿罗汉最终的果位是不合理的，因为通过见道断除了烦恼的细微增长，即使没有有漏的业，也会以无漏的业和与之相应的愿力而受生，以意生身和不可思议的差别，修习智慧的才能，被说成是成佛。《宝性论》中说：为了圆满佛身能利益众生，也为了真如无有分别，也因为一切众生皆有佛性，所以有情众生，恒常具有如来藏。如是说。《菩提心释》中说：只要没有被佛陀劝请，就一直以智慧身而住。被劝请后，以各种各样的色身，对于众生之事生起贪着，积累福德智慧资粮，将会获得佛陀菩提。如是说。 再者，小乘的自生觉者，有见、修、行、果四者。见者，外境所取执着为无自性，内境的执着与声闻相同。前者，如上以六种方式破斥，并以十二缘起证悟微尘不存在。内境虽然刹那自明，但也以十二缘起证悟。其中，外境依赖于雍仲的凹地来证悟，有与因相关的六个，与果相关的六个。前者是：地作为基础，水聚集，火成熟，风摇动，天空打开空间，时间变化。第二个是：种子，幼苗，树干，树枝，树叶，果实。因此，通过从缘起规律中逆转以及从规律中产生，来证悟微尘不存在。内境依赖于坟墓地的骨骼来证悟，即无明，行，识，名色，六入，触，受，爱，取，有，生，老死。这也是从缘起规律中逆转。
English
Yes. In the "Ārya Saṃdhinirmocana Sūtra," it says: "The taking consciousness is deep and subtle. All seeds flow like a stream of water. It is not permissible to conceive of a self. I have not taught this to children." Third, the ultimate fruit of an Arhat is not reasonable, because by the path of seeing, the subtle increase of afflictions is abandoned. Even without contaminated karma, one takes rebirth through uncontaminated karma and the aspirations corresponding to it. With a mind-made body and inconceivable distinctions, one cultivates the ability of wisdom and is said to become a Buddha. In the "Uttaratantra," it says: "Because the body of the fully enlightened one radiates, and because Suchness is without distinction, and because beings have the lineage, therefore embodied beings always have the essence of the Buddha." Thus it is said. In the "Bodhicitta Explanation," it says: "As long as one is not urged by the Buddhas, one remains in the body of wisdom. Having been urged, with various forms, one becomes attached to the welfare of sentient beings, accumulates the collections of merit and wisdom, and will attain Buddhahood." Thus it is said. Furthermore, for the Lesser Vehicle's self-awakened ones, there are four: view, meditation, conduct, and result. The view is to realize that external grasping is without inherent existence, and internal grasping is the same as that of the Śrāvakas. The former is to refute with six aspects as above, and to realize that particles do not exist through the twelve links of dependent origination. Although the inner is momentarily self-luminous, it is also realized through the twelve links of dependent origination. Among these, the external is realized by relying on the hollow of a juniper tree, with six related to the cause and six related to the result. The former are: earth as the foundation, water gathers, fire ripens, wind moves, sky opens space, time changes. The second are: seed, sprout, trunk, branch, leaves, fruit. Thus, by reversing from the law of dependent origination and arising from the law, one realizes that particles do not exist. The internal is realized by relying on the skeleton in a charnel ground, namely ignorance, formation, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, becoming, birth, old age, and death. This is also reversed from the law of dependent origination.
Chinese
并且，由于从理上生起，粗大的执着证悟为无自性，内心的刹那自明与声闻相符。玉塘中说：自佛声闻胜义谛相同，世俗显现的差别是：色蕴的诸法全部，被缘起因缘所掌控。如是等等宣说了。修习是：外境所取无自性，内心能取的识刹那自明的状态中修习，因此极为超胜。行为稍微做些利他之事而超胜，如上部燃火，下部涌水等等，通过神变双运的方式成办事业而宣说了。果是获得如意安乐最胜的地位，以三种差别而超胜：身之庄严超胜，心中没有外境所取的对境而超胜，悲心和事业稍微生起利他之事而超胜。其中，执着刹那在胜义谛中如同声闻的场合中遮止一样，如果所取境不存在，那么观待于此的能执也不成立，如同没有此岸就没有彼岸一样。如果所取不存在，那么能执也不存在。如是等等宣说了。在表示基道果之义的《总集明觉灯》中，小乘声缘宗义品，第十一品。
English
And, because it arises from reason, the coarse grasping is realized as without self-nature, and the inner momentary self-clarity is in accordance with the Shravakas. In Yuthang it is said: The Svatantrika-Sravakas are the same in ultimate truth, the difference in conventional appearance is: all the dharmas of the aggregates of form are all controlled by dependent origination, causes and conditions. Thus and so forth it is said. The meditation is: the external object of grasping is without self-nature, and the inner grasping consciousness is meditated upon in the state of momentary self-clarity, therefore it is extremely superior. The conduct is superior because some acts of benefiting others are done, such as fire burning from above and water gushing from below, etc., it is said that deeds are accomplished through the door of miraculous displays. The fruit is obtaining the supreme state of wish-fulfilling bliss, and it is superior in three ways: the adornment of the body is superior, the mind is superior because there is no external object of grasping, and compassion and deeds are superior because some acts of benefiting others arise. Among them, grasping the moment is like the prohibition in the case of the Shravakas in ultimate truth, and if the object of grasping does not exist, then the grasping that depends on it is also not established, just as there is no this shore without the other shore. If the object of grasping does not exist, then the grasping does not exist. Thus and so forth it is said. In the 'Lamp of the All-Encompassing Awareness' which represents the meaning of the ground, path, and fruit, the chapter on the teachings of the Lesser Vehicle Shravakas and Pratyekabuddhas, the eleventh chapter.
Chinese
我证悟清净，精进是行持无数的苦行，能够发起广大的精进；善巧方便是，以空性和慈悲不住于轮回和涅槃的边，是善巧方便的行持；大成就是获得一切种智的佛陀，具有力量和无畏等无数的功德；事业是尽轮回未空之际，以各种各样的事业来成办利益。总而言之，在《名号赞》中说：‘大悲和智慧，以方便成办众生义，是为胜。’慈悲和智慧小，不能圆满成办自和他人的利益的是小乘。以大慈悲和大智慧圆满成办自和他人的利益的是大乘。菩萨乘或者大乘，在《宝积经》中说：‘如商主之子，最初了知一切，三智之自性，即是种姓、道和果。’譬如商主之子了知自己父亲的种姓、事业及其果，同样，在此处也是首先在成佛之前了知所知的自性或者种姓，证悟并修持的道，以及究竟的果——佛陀。第一是，自性安住的种姓，以及不认识它而具有的迷惑，以及获得该种姓的智慧次第。前者是，种姓的体性和种类。第一是，自性清净且光明，具有如来藏。三时中无有间断，是无尽的大宝藏，对一切无有分别且平等安住。上文的心自性清净且如来藏无有间断的经典，以及，《摄颂》中说：‘此乃殊胜之法藏，亦是正法之宝库，是佛种姓，乃众生安乐之源，过去未来十方之世间怙主，彼等虽由此而生，然法界亦不穷尽。’以及，《现观庄严论》中说：‘以法界无有差别故，种姓不可有差别。’
English
I realize purity, diligence is practicing immeasurable hardships, and being able to initiate great diligence; skillful means are, with emptiness and compassion, not abiding in the extremes of samsara and nirvana, and are the actions of skillful means; great attainment is obtaining the Buddha of all-knowing wisdom, possessing powers and fearlessness, and other immeasurable qualities; activities are, until samsara is not empty, accomplishing benefits through various kinds of activities. In summary, in the 'Nomenclature Praise' it says: 'Great compassion and wisdom, using skillful means to accomplish the benefit of beings, is supreme.' Small compassion and wisdom, unable to perfectly accomplish the benefit of oneself and others, is the Lesser Vehicle. Perfectly accomplishing the benefit of oneself and others with great compassion and wisdom is the Great Vehicle. The Bodhisattva Vehicle or the Great Vehicle, in the 'Heap of Jewels Sutra' it says: 'Like the son of a merchant chief, first knowing everything, the nature of the three wisdoms, namely lineage, path, and fruit.' For example, just as the son of a merchant chief knows his father's lineage, activities, and their fruit, similarly, here also, first, before becoming a Buddha, one knows the nature or lineage of what is to be known, the path to be realized and practiced, and the ultimate fruit—Buddhahood. The first is, the naturally abiding lineage, and the delusion associated with not recognizing it, and the stages of wisdom for obtaining that lineage. The former is, the essence and types of lineage. The first is, naturally pure and luminous, possessing the essence of the Sugata. In the three times, without interruption, it is an inexhaustible great treasure, abiding without differentiation and equally in all. The above-mentioned mind is naturally pure, and the scriptures of the Sugata-garbha without interruption, and in the 'Compendium' it says: 'This is the supreme Dharma treasure and the noble Dharma treasury, it is the Buddha lineage, the source of happiness and joy for beings, the protectors of the past and future ten directions of the world, although they arise from this, the Dharma realm will not be exhausted.' And, in the 'Ornament of Clear Realization' it says: 'Because the Dharma realm has no difference, lineages cannot have differences.'
Chinese
等等这样说了。第二，在名为《大乘现观经》的经中说：“阿赖耶识的种姓和如来藏，光明法界即是真如。”等等这样说了。如果从所知的事物的自性或种姓上，以各种理由和名称来区分，那是不可思议的。但如果概括起来说，在无尽的心流中，一切都存在于其中的叫做阿赖耶识。它在三世中不变，并存在于成佛的自性中，所以叫做种姓。它存在于一切的精华中，并且产生一切的善逝，所以叫做善逝的精华。它自性光明，远离边际，所以叫做光明。它没有边际，产生一切，所以叫做法界。它无二无别，不变，所以叫做真如。它不是由因缘所生，所以叫做非作，这些都是它的异名。第一，在大乘经中说：“八识的士夫，也叫做阿赖耶识。它像陶轮一样，使这一切都运转。”这样说了。第二，在那部经中说：“就像各种珍宝，即使被山岩和人切割，仍然适合国王的顶饰，也可以被装饰成顶饰。同样，阿赖耶识虽然被习气切割，但却是清净的佛种，它将被视为佛。”这样说了。第三，在那部经中说：“各种地都是阿赖耶识，善逝的精华也是它。如来用阿赖耶识这个名称来指示那个精华。”这样说了。第四，在那部经中说：“心自性光明，是如来藏的善。是众生的近取，舍弃了有边和无边。”这样说了。第五，在《法蕴经》中说：“无始时际的界，是一切法的处所。因为有它，一切众生和涅槃才能获得。”以及在《广大母经》中说：“色即是法界，法界即是色。”等等。第六，在《楞伽经》中说：“阿赖耶识。
English
etc. were spoken. Secondly, in the sutra called "The Great Vehicle Manifest Realization Sutra," it says: "The lineage of the alaya consciousness and the Tathagata-garbha, the clear light, the dharma-dhatu, suchness." etc. were spoken. If one differentiates the nature or lineage of knowable things by various reasons and names, it is inconceivable. But if summarized, the great inexhaustible stream of mind in which everything abides is called the alaya consciousness. It does not change in the three times and abides in the nature of enlightenment, so it is called lineage. It abides in the essence of all and produces all the Sugatas, so it is called the essence of the Sugata. It is naturally clear light and free from extremes, so it is called clear light. It is without limit and produces all, so it is called the dharma-dhatu. It is non-dual and unchanging, so it is called suchness. It is not produced by causes and conditions, so it is called unconditioned, these are its synonyms. First, in the Great Vehicle Sutra, it says: "The person of the eight consciousnesses is also called the alaya consciousness. It makes all these various things revolve like a potter's wheel." Thus it was said. Second, in that same sutra, it says: "Just as various jewels, even if cut by mountains and rocks and people, are still suitable for a king's crown, and can be adorned as a crown. Similarly, although the alaya consciousness is cut by habitual tendencies, it is the pure Buddha-seed, and it will be regarded as the Buddha itself." Thus it was said. Third, in that same sutra, it says: "The various grounds are the alaya consciousness, and the Sugata-garbha is also it. The Tathagata indicates that essence by the name of the alaya consciousness." Thus it was said. Fourth, in that same sutra, it says: "The mind is naturally clear light, it is the good of the Tathagata-garbha. It is the proximate cause of sentient beings, having abandoned the finite and the infinite." Thus it was said. Fifth, in the Abhidharma Sutra, it says: "The realm of beginningless time is the place of all dharmas. Because it exists, all beings and nirvana can be attained." And in the Extensive Mother Sutra, it says: "Form itself is the dharma-dhatu, the dharma-dhatu itself is form." and so on. Sixth, in the Lankavatara Sutra, it says: "The alaya consciousness.