Chinese
在轮回中流浪。 因无明之故而显现轮回。 轮回非是脐带断绝， 轮回根除即是寂灭。 如是说。 出自《虚空燃烧续》中，心性本即是佛，然因五毒无明之故而轮回之品第七。 其后，自生自然清净者， 向无名导师普解脱者， “若本即是佛，则众生如何迷妄？ 若佛迷妄则无止境。 若心非是佛，则当于何处寻佛？” 如是请问后，导师向眷属开示道： “此心非是证悟现前的佛， 此心乃是本始任运成就之佛。 于本始自性任运成就者， 以错认其为力用与觉性之故， 因五毒烦恼无明之故而众生迷妄。 无人应答，是因未识自面之过。 佛陀不由他处寻觅， 乃是了悟自心即是佛。 于轮回中识其本性即是寂灭。 若识自心本性则无有迷妄。” 如是说。 出自《虚空燃烧续》中，心性本即是佛，然因未证悟故，于本始任运成就中显现迷妄之品第八。 其后，自生自然清净者， 向无名普解脱导师， “心性本始有实物耶？抑或无有？ 若有实物，则心当成常。 若无实物，则堕入断灭。 彼之体性究竟如何？” 如是请问后，导师向眷属开示道： “汝向我所提之问， 是问于基，抑或问于用？ 若问于法性之基， 心之基无有实物。 心之基无有形色。 心之基无有颜色。 心性乃是一无所有，无实无名。” 如是说。 若云问于用者， 以其自性不灭，显现种种之故， 显有诸法之显有与世间，乃是基之用。 如是说。 出自《虚空燃烧续》中，心之基无有实物，然于用上则有实物之品第九。 其后，自生自然清净者， 向无名导师普解脱者， “心性有迷妄耶？抑或无有？ 若有迷妄，则心性当成过失， 如黑炭之譬喻。 若心性无有迷妄， 则一切众生理应解脱。 此二有何差
English
Wanders in samsara. Due to the power of ignorance, samsara appears. Samsara is not a severed umbilical cord, Cutting off the root of samsara is nirvana. Thus it was said. From the Burning Sky Tantra, the seventh chapter: Although the mind is inherently Buddha, due to the five poisons and ignorance, it is the chapter on samsara. Then, the self-arisen natural purity, To the nameless teacher, the all-liberator, "If it is inherently Buddha, how do sentient beings become deluded? If the Buddha is deluded, there is no end. If the mind is not Buddha, where should one seek the Buddha?" After asking this, the teacher spoke to the assembly: "This mind is not the Buddha who has realized manifestation, This mind is the spontaneously accomplished Buddha from the beginning. For the spontaneously accomplished nature from the beginning, Due to the delusion of calling it ability and awareness, Sentient beings are deluded due to the power of the five poisons, afflictions, and ignorance. No one answers, it is the fault of not knowing one's own face. Buddha is not sought from elsewhere, Realizing the mind itself is Buddha. Recognizing the nature in samsara is nirvana. If you recognize the nature of your mind, there is no delusion." Thus it was said. From the Burning Sky Tantra, the eighth chapter: Although the mind is inherently Buddha, due to not realizing it, it shows delusion in the spontaneously accomplished ground. Then, the self-arisen natural purity, To the nameless all-liberating teacher, "Does the mind inherently have substance or not? If there is substance, then the mind becomes permanent. If there is no substance, it falls into annihilation. What is its essence?" After asking this, the teacher spoke to the assembly: "What you ask me, Is it asking about the ground or asking about the function? If asking about the ground of dharmata, There is no substance in the ground of the mind. There is no form in the ground of the mind. There is no color in the ground of the mind. The mind is nothing, without substance, without name." Thus it was said. If it is said to ask about the function, Because the characteristics are unceasing and various appearances arise, The phenomena of appearance and existence all arise as the function of the ground. Thus it was said. From the Burning Sky Tantra, the ninth chapter: In the ground of the mind, there is no substance, but in the function, it shows that there is substance. Then, the self-arisen natural purity, To the nameless teacher, the all-liberator, "Does the mind have delusion or not? If there is delusion, then the mind becomes a fault, Like the example of black charcoal. If the mind has no delusion, Then all sentient beings should be liberated. What is the difference between these two?