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汝如盲人何？ 莫见室女之妙姿， 汝之眼亦盲耶？ 空中莲花本非有， 空中莲花谁能见？ 故当舍弃远射之密语。 如来藏性本非有， 则说藏性诸经成空谈。 若谓空谈之能诠词句， 是为真实义，如是说之遍知者， 岂非为无知昏昧所蒙蔽耶？ 如来藏性本非有， 则《宝性论》及《中观赞集》等， 所诠之义当于何处寻？ 圣者寂天云： 吾宁愿自今日起而死， 不愿以邪命长久存活。 况以如是邪见而存活耶？ 若谓如来藏性是数论宗， 则《宝性论》及《中观赞集》等， 以及多数经典皆成数论之论典。 慈氏、无著、龙树、世亲等， 乃至释迦王亦成数论老者。 呜呼！于五浊恶世之中， 尤以恶见之浊为甚。 呜呼！能仁之教法竟至如是。 噫玛！于如是之法与补特伽罗， 诽谤诋毁之善知识等， 至今仍自诩为释迦之随行者。 思之！谁为教外之人耶？ 如来藏性本非有， 则于大乘信解及修习之经中， 所说之二十八邪见为何？ 智者当善思此义。 然有某些不智之人， 自诩为智者云： 汝之所说亦是一种说法， 我之所说亦是一种说法， 故彼等各自皆是真实云云。 如是，则佛陀之宗派亦是一种说法， 外道之宗派亦是一种说法， 如是，则彼等亦各自皆是真实耶？ 当如何分别种姓与非种姓耶？ 不信如来藏性， 不忍受无边之过患， 故彼等遮止如来藏性者， 必将忿怒而与大雄您相争。 从慈氏、无著、龙树、世亲等， 乃至如今。
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对于佛法和个人，进行诽谤和诋毁的原因，是否是因为追随了释迦牟尼？佛说舍弃佛法的罪障无法消除。因此，我才忍不住说了这些话。我不想自称是智者，说别人不聪明。这件事的真假，请有智慧的人来判断。这是印刷时的偈颂。现在，对于从如来藏中退转，进入小乘，以及菩萨们的心从空性中散乱的情况，这里将展示他们的言论和回应。有些人说，萨迦班智达等人和布敦等人说如来藏存在，是因为他们说的是不了义。如果有人说你不如萨迦班智达和布敦等人聪明，那么，释迦牟尼佛、弥勒菩萨、观世音菩萨、龙树菩萨、无著菩萨等人说如来藏是了义，难道你能说你比他们更聪明吗？这三种推理方式是相同的。我不承认自己聪明，如果有人问我是否反对萨迦班智达和布敦等人，那么，我也不承认自己聪明。如果有人问我是否反对诸佛和菩萨，这同样是一种相同的推理方式。此外，我没有看到法王萨迦班智达不认为如来藏是了义。在《三戒论》中说：“因此，如来藏的自性是离戏的，所以众生才能产生佛和轮回。”此外，在那本书中还说，如来藏、法界、心的自性光明和真如，这些都是一个意思。并且，因为它们不变，所以也被认为是无为法。因此，如来藏被认为是无有改变且远离戏论的真如，因为它是无有改变且远离戏论的真如。请记住，要维护法王萨迦班智达的宗义，还需要进一步了解萨迦班智达的宗义。有些人说，布敦仁波切根本不承认如来藏，但那是因为他们没有看过布敦的著作。布敦在《般若波罗蜜多释论》中说众生具有如来藏，但在《现观庄严论》中却没有这样说。夏迦特
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Regarding the Dharma and individuals, what is the reason for slander and defamation? Could it be because they follow the Buddha? It is said that abandoning the Dharma results in obscurations that cannot be removed. Therefore, I couldn't help but utter these words. I don't want to claim to be wise and say that others are not intelligent. Let those with wisdom judge the truth and falsehood of this matter. These are the verses from the printing period. Now, concerning those who have fallen away from the Tathagatagarbha, entered the Hinayana, and the statements and responses of bodhisattvas whose minds are distracted from emptiness will be shown. Some say that Sakya Pandita and others, and Buton and others, explained the existence of the Tathagatagarbha because they spoke of it as provisional meaning. If someone says that you are not as wise as Sakya Pandita and Buton, then, since Shakyamuni Buddha, Maitreya, Avalokiteshvara, Nagarjuna, Asanga, and others explained the Tathagatagarbha as definitive meaning, can you say that you are wiser than them? These three types of reasoning are the same. I do not claim to be wise, and if someone asks if I oppose Sakya Pandita and Buton, then I also do not claim to be wise. If someone asks if I oppose the Buddhas and Bodhisattvas, this is also the same type of reasoning. Furthermore, I have not seen that Dharma Lord Sakya Pandita does not consider the Tathagatagarbha to be of definitive meaning. In the "Distinction of the Three Vows," it is said, "Therefore, since the essence of the Tathagata is free from elaboration, it is reasonable for sentient beings to experience both Buddhahood and samsara." Furthermore, in that same text, it is also said that the Tathagatagarbha, the Dharmadhatu, the clear light nature of the mind, and Suchness are all of the same meaning. And because they are unchanging, they are also said to be unconditioned. Therefore, the Tathagatagarbha is said to be Suchness, which is unchanging and free from elaboration, because it is Suchness that is unchanging and free from elaboration. Please remember to uphold the tenets of Dharma Lord Sakya Pandita, and it is still necessary to further understand the tenets of Sakya Pandita. Some say that Buton Rinpoche does not acknowledge the Tathagatagarbha at all, but that is because they have not seen Buton's writings. Buton explained in the Paramita commentary that sentient beings have the Tathagatagarbha, but he did not say so in the Ornament of Clear Realization. Shakya Th
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以及慈悲增长无减的经和，于《宝性论》中，如来藏是三毒现行，习气沉睡，具有严重垢染的，以及各个凡夫的如来性。如来藏以各种垢染清净，以及各种垢染未清净的状况时，法性即是菩萨的如来性。有法即称为菩萨。如来藏以一切垢染完全清净的状况时，法性即是佛的如来性。有法即称为佛。如来藏存在于一切有情、菩萨、佛之中，但本体没有好坏变化。譬如虚空进入陶器、金器等一切器皿中，但虚空的本体没有好坏变化。 此理由圣者无著结合经部，在《宝性论》的注释中详细阐述。 简而言之，慈氏怙主说： 凡夫圣者圆满佛，如来性差别之入门，彼性见之有情众，此胜者藏即开示。 以及， 不净不净净， 极净次第四， 有情菩提萨埵， 如来如是说。 以及， 彼总相过患， 功德究竟周遍， 形相卑劣中， 中等殊胜如虚空。 以及， 如何先前如是后， 无有变异之法性。 这些话语说明，如来藏并非仅是佛陀所需的财富，而是所有众生的共同财富。 又有些人说，即使不了解世俗谛的见解也没关系，行为才重要。 那么，就跟随那些裸体外道等行为细致的人吧！ 内道佛教徒是以清净的见解而著称的。 世尊说： 戒律方面会退失， 见解方面永不退。 以及， 戒律能往善趣， 见解能成最胜位。 圣者龙树也说： 若欲现前增上解脱果， 真实正见当勤而修习， 邪见之人虽行诸善
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and the sutra of unwavering increase and decrease with loving-kindness, and in the Uttaratantra, the Sugata-garbha is the manifestation of the three poisons, the latent habitual tendencies, with severe defilements, and the Tathata of each individual ordinary being. When the Sugata-garbha is purified by various defilements, and when it is not purified by various defilements, that Dharmata is the Tathata of the Bodhisattva. That entity is called Bodhisattva. When the Sugata-garbha is completely purified by all defilements, that Dharmata is the Tathata of the Buddha. That entity is called Buddha. Although the Sugata-garbha exists in all sentient beings, Bodhisattvas, and Buddhas, its essence has no good or bad changes. For example, although space enters all vessels of clay and gold, the essence of space has no good or bad changes. This is explained in detail by the noble Asanga, combining the sutras, in the commentary on the Uttaratantra. In short, Maitreya says: Ordinary beings, noble ones, perfect Buddhas, The entrance to the differentiation of Tathata, To the sentient beings who see that nature, This essence of the Victorious One is taught. And, Impure, impure, pure, Extremely pure, in four stages, Sentient beings, Bodhisattvas, Thus the Tathagata speaks. And, Its general characteristic is faults, Qualities are ultimately pervasive, Forms are inferior, Intermediate is superior like space. And, How it was before, so it is after, The Dharmata that does not change. These words explain that the Sugata-garbha is not just the wealth needed by the Buddhas alone, but the common wealth of all beings. Some say that it is okay even if you do not understand the view of conventional truth, practice is important. Then, follow those meticulous practitioners such as the naked heretics! Buddhist insiders are distinguished by their pure views. The Blessed One said: One may fall from discipline, But never fall from view. And, Discipline leads to happy realms, View transforms into the supreme state. The noble Nagarjuna also said: If you wish to realize higher liberation, Then diligently cultivate the correct view, A person with wrong views, though performing virtuous deeds,
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也行。所有一切都具有不悦意的异熟。」这样说了。这是次第的庄严，想要获得天界，就要习惯世间正确的见解；如果想要获得解脱，就要习惯出世间的正确见解，这是这个意思。在《Special Exhortation》中也说：「世间人的正确见解，伟大的人谁拥有了，那他在千百世中，也不会堕入恶趣。」这样说了。什么是世间正确的见解呢？就是从最初的教言中所说的业果不虚的真理作为见解的对境，证悟它的智慧就是见解。经中也说：「有情众生的业，即使经过百千劫，也不会消失。当积聚成熟，时机到来时，就会成熟为果报。」因此而成立。什么又是出世间的见解呢？这有二：从中间的教言中所说的世俗谛缘起的一切法，在胜义谛中没有真实，作为见解的对境，证悟它的智慧就是见解。第二，从最后的教言中所说的无生无灭的法界自性光明作为见解的对境，证悟它的智慧就是见解。这些见解是一个叠加一个。虽然上面已经说了，为了获得定解，所以在这里详细地说明。总之，见解很重要，是这个意思。又有些人说：「现在不明白也好，一旦真正明白的时候，那就是见解。」这是想要无因之果。其理由是，虽然说见、修、行具有特征，是从获得初地之后才有的，但是，现在开始见、修、行就要作为随顺的因。资粮道和加行道虽然不是道的真如性，但是是随顺的，没有资粮道和加行道，就不会生起见道和修道。在《经义释》中，慈氏菩萨问道：「以混合之法为对境的止观，是从证悟什么而获得什么呢？」佛陀回答说：「是从初地极喜地证悟而于三地获得。虽然如此，最初的菩萨也应当随学它，并且不放弃忆念而修学。」
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is also acceptable. "All of them possess unpleasant ripening." This is said. This is a sequential adornment. If you wish to attain higher realms, then familiarize yourself with the correct worldly view. If you wish to attain liberation, then familiarize yourself with the correct transcendental view. This is the meaning. Also, in the Collection of Special Exhortations, it says: "The correct view of worldly people, whoever great possesses it, that one will not fall into lower realms for thousands of lifetimes." This is said. What is the correct worldly view? It is to regard the infallible truth of cause and effect, as explained from the first teachings, as the object of view. The wisdom that realizes it is the view. Also, in the Sutra, it says: "The actions of sentient beings will not be wasted even for hundreds of eons. When they are gathered and the time has come, they will ripen into fruit." This is established by that. What is the transcendental view? There are two aspects to this. First, all phenomena of relative dependent arising, as explained from the intermediate teachings, are not truly existent in the ultimate sense. This is the object of view, and the wisdom that realizes it is the view. Second, the naturally luminous essence of the Dharma realm, which is without arising or ceasing, as explained from the final teachings, is the object of view. The wisdom that realizes it is the view. These views are added one upon the other. Although it has been said above, it is explained here in detail in order to gain certainty. In short, the point is that view is important. Some say, "It is good even if you don't understand now. When you truly understand, that is the view." This is wanting a result without a cause. The reason for this is that although it is said that view, meditation, and conduct are characterized by qualities and arise after attaining the first ground, it is necessary for view, meditation, and conduct to be concordant as causes from now on. The paths of accumulation and preparation, although not characterized by the true nature of the path, are concordant. Without the paths of accumulation and preparation, the paths of seeing and meditation will not arise. In the Sutra Elucidation, Maitreya asked, "From realizing what and attaining what are the shamatha and vipashyana that focus on mixed phenomena?" The Buddha replied, "It is realized on the first ground, the Joyous One, and attained on the third ground. However, even the first bodhisattva should follow it and practice without abandoning mindfulness.\