English
Within it, all graspable objects are mentally fabricated, such as edges, centers, sizes, goodness, badness, excellence, and times. Other-powered nature is merely the consciousness that appears as the reality of the grasped and the grasper. It appears because it has become other-powered by the imprints of ignorance. Thoroughly established nature is that which is self-aware, self-illuminating, and free from all elaborations. It is the same as such terms as the nature of phenomena, the realm of phenomena, suchness, and ultimate truth. Among these, both other-powered nature and the imputed nature are equally unreal, equally illusory, and equally conventional and false. However, it is necessary to distinguish their characteristics individually. The imputed nature does not exist even conventionally, while the other-powered nature exists conventionally. The thoroughly established nature does not exist conventionally but exists ultimately, and therefore it exists truly. Similarly, the imputed nature exists by imputation, the other-powered nature exists substantially, and the thoroughly established nature does not exist as either of these two, but it exists without elaboration. The imputed nature is the emptiness of non-existence, the other-powered nature is the emptiness of existence, and the thoroughly established nature is ultimate emptiness. The noble one said: "Knowing the emptiness of non-existence, likewise knowing the emptiness of existence, if one knows the emptiness of inherent nature, it is called knowing emptiness." The imputed nature is the absence of inherent characteristics, the other-powered nature is the absence of inherent arising, and the thoroughly established nature is the absence of inherent ultimate reality. Inherent nature is of three kinds, and the absence of inherent nature is also of three kinds. Relying on these, all phenomena are shown to be without inherent nature. In this system, all knowable things are pervaded by emptiness and also pervaded by the absence of inherent nature. Therefore, those who assert that all phenomena are empty and that all phenomena are not empty are proponents of the other-emptiness (gzhan stong) view. The self-emptiness (rang stong) view is self-contradictory. Therefore, the self-emptiness that the Buddha spoke of is the pure self-emptiness that abides in conventional self-emptiness. The absence of inherent nature is also these three. Therefore, those who speak of unmistaken self-emptiness and those who speak of the absence of inherent nature are definitely proponents of other-emptiness. However, those such as Shantarakshita and Buddhapalita, who are known as proponents of self-emptiness and the absence of inherent nature, are primarily named according to the common parlance of ordinary people. If the thoroughly established nature is established as truly existent in the ultimate sense, then it should
Chinese
那么，生、灭、住这三者，以及去、来、变化、异动，还有方向、时间，一体和多体等等，存在吗？回答是不存在。如果这些存在，那就必然是真实的或虚假的。而这个（本性）是无生、无灭、无住，无去、无来，非一、非多，非因、非果。它以自身的体性，舍弃了名相、表征、所依这三者，远离一切方向和时间，以自身的体性，与世俗的法性无关。因为它没有可以分割、区分的片段，所以是无分的。又因为它是法性的法性，所以是遍行和遍布的。 第二，关于不共之义。《经庄严论》中说：“如来藏于一切，虽无差别然清净，是故如来即彼性，有情皆具彼藏性。”意思是说，如来藏和如来本体是一，而如来藏就是如来的精华。如来藏、善逝藏、佛藏，这些名称意义相同。虽然它与佛和有情等法性平等安住，但对于有情来说，它是以精华的方式存在；对于佛来说，它是以显现的方式存在。因此，究竟真实的佛陀就像精华一样存在于有情的心识之中。所以说一切有情都具有如来藏。而这善逝藏存在于有情之中，有情之中的它也被称为自性住种姓和界。因此，如来藏并非以精华的方式存在于佛陀之中，而是以精华的方式存在于有情之中，那么如来藏是否会变成两种呢？不会变成两种。因为佛陀本身就是如来藏，虽然佛陀可以解释为具有士夫之义，但因为自身没有对自己隐藏，而是显现出来。如果将精华的意义解释为存在于内部和隐藏，那么对隐藏于内部的精华的解释就不完整。佛陀的如来藏存在于有情之中，但有情自己没有看到，所以对于有情来说，它是隐藏意义上的精华。因此，在解释精华的意义不改变时，佛陀本身也是佛陀的精
English
So, do the three—arising, ceasing, and abiding—exist? Do going, coming, changing, and moving exist? Do directions, times, one, many, and so on exist? The answer is no. If those existed, they would necessarily be either true or false. But this (nature) is unborn, unceasing, and un-abiding; un-going and un-coming; neither one nor many; neither cause nor effect. By its own nature, it has abandoned the three—names, signs, and basis. It is separate from all directions and times. By its own nature, it is unrelated to the nature of conventional reality. Because it has no parts that can be divided or distinguished, it is partless. And because it is the nature of nature, it is all-pervading and all-encompassing. Second, regarding the uncommon meaning. The Ornament of the Sutras says: "The Thusness is in all, Though without difference, it is pure. Therefore, the Thus-Gone One is its nature, All beings possess its essence." This means that the Thusness and the Thus-Gone One are one in essence, and that the Thusness is the essence of the Thus-Gone One. The Essence of the Thus-Gone One, the Essence of the Bliss-Gone One, and the Essence of the Buddha are all the same in meaning. Although it abides equally in the nature of phenomena such as Buddhas and sentient beings, it abides as an essence for sentient beings, and it abides as a manifestation for Buddhas. Therefore, the ultimate and true Buddha is like an essence in the center of the minds of sentient beings. Therefore, all sentient beings are said to possess the Essence of the Thus-Gone One. And that Essence of the Bliss-Gone One exists in sentient beings, and in sentient beings it is also called the naturally abiding lineage and element. Therefore, the Thusness does not abide in the Buddha as an essence, but it abides in sentient beings as an essence. So, does the Thusness become two? It does not become two. Because the Buddha is the Thusness itself, although the Buddha can be explained as having the meaning of a person, it is because one's self has not hidden from one's self, but has manifested. If the meaning of essence is explained as existing within and hidden, then the explanation of the essence hidden within is incomplete. The Thusness of the Buddha exists in sentient beings, but sentient beings themselves do not see it, so for sentient beings, it is an essence in the sense of being hidden. Therefore, when explaining the meaning of essence as unchanging, the Buddha himself is also the essence of the Buddha.
Chinese
是具有的。因此，如来藏此者，是脱离了有事物和无事物二者的，是无为之事物，是胜义的无为。又是秘密不共的实相是，佛的法界是存在于佛的一切功德的自性中，对此没有争论。那与有情之法界没有差别之故，有情相续中的如来藏，也安住于佛的一切功德的自性中，有什么不合理呢？因此说，光明与非光明无有分别，具有恒河沙数，超越微尘的佛陀的一切法。如是《宝性论》中所说，因为宣说了具有成为无为之自性的一切功德，所以具有胜义的一切佛之功德。因此，法界智慧被胜义谛所遍及，其他四种智慧，虽然以本来安住的胜义为主，但以道修习而新获得的世俗分稍微有一点。十力、四无畏等也与此相同，相好等色身的功德，六十支等语的功德，世俗和胜义是等同的。同样，法身是胜义，法身胜义部分居多，报身和化身二者，若未区分实有和假立，则是等同的。事业也是，于他者前显现的是世俗，能力之智慧是胜义。因此，以胜义所摄的色身、智慧、功德、事业一切，是如来藏本来安住的。一个补特伽罗成佛之时，那不是新获得的，仅仅是脱离了遮蔽的垢染而已。但是，世俗的那些是新获得的。过去之佛和未来之佛的胜义的那些，体性是一。世俗的那些，从成佛之后，自性没有差别。获得之时是不同的，因此不可说是一或异。因此，以道修习所生之因果新获得的那些，因为是生果，所以不是真实的。本来安住的佛是道
English
It possesses qualities. Therefore, the Tathāgatagarbha is free from both things and non-things, it is an unconditioned thing, it is the ultimate unconditioned. Moreover, the secret and uncommon reality is that the Dharmadhātu of the Buddha exists as the essence of all the Buddha's qualities, and there is no dispute about this. Since it is no different from the Dharmadhātu of sentient beings, what is unreasonable about the Tathāgatagarbha in the continuum of sentient beings also abiding as the essence of all the Buddha's qualities? Therefore, it is said that luminosity and non-luminosity are indistinguishable, possessing all the Buddha's qualities that surpass the dust of the Ganges River. As stated in the Uttaratantra, it is said to possess all the qualities that have become the nature of the unconditioned, so it possesses all the ultimate qualities of the Buddha. Therefore, the Dharmadhātu wisdom is pervaded only by ultimate truth, and although the other four wisdoms are mainly ultimate, which have been present from the beginning, there is a slight portion of conventional truth newly acquired through the practice of the path. The ten powers, the four fearlessnesses, and so on are also similar to this, and the qualities of the form body such as the marks and signs, and the qualities of speech such as the sixty branches, have equal parts of conventional and ultimate. Similarly, the Svābhāvikakāya is only ultimate, the Dharmakāya has a greater proportion of ultimate, and the Sambhogakāya and Nirmāṇakāya are equal if the real and imputed are not distinguished. Activities are also conventional in that they appear to others, while the wisdom of power is ultimate. Therefore, all the form, wisdom, qualities, and activities included in the ultimate are originally present in the Tathāgatagarbha. When a person becomes a Buddha, it is not newly acquired, but merely the removal of the obscuring stains. However, those conventional ones are newly acquired. The ultimate ones of the past Buddhas and the future Buddhas are of the same essence. The conventional ones also have no difference in nature from the time of attaining Buddhahood onwards. The time of attainment is different, so it cannot be said to be either one or different. Therefore, those newly acquired causes and effects that are generated by practicing the path are not true because they are generated effects. The Buddha who has been present from the beginning is the path