Chinese
再者，五十一心所等等，突发性的染污心是轮回，是世俗的心，是心与心性二者区分开来的心。胜义的心也是法界和双运的心。在某些情况下，世俗的心也可能用自性光明、心性、智慧等词语来表示，但这只是考虑到相似之处而做的比喻，或者是因为看到了某些必要性而做的表示，所以不是真实的，只是假立的。第二点要引证证明的经文是：两种心的认定。《大方广无垢净光经》中说：“如是轮回心的自性觉醒等差别，确定为四种。”又说：“因为从轮回习气中解脱出来的心的法性，所以，凡是有心的心，就不是心。”意思是说，除了轮回的心之外，还有涅槃的心，这是薄伽梵以金刚持的名义所说的。也就是说，四种状态的心是轮回的心，从染污中本来解脱的心是涅槃的心。还有些人这样认为：轮回的心就是那个，但涅槃的心是从习气中解脱出来的心的法性，所以是指具有二种清净的圆满佛陀的法界智慧，而不是指众生的心。这是他们的观点。对此要说的是：并非如此。上面引用的经文中，金刚持的名义的解释对象根本词句是：“彼等之中金刚持非自性亦非变异，乃是遍行无自性。”并且，在它的注释中也说：“在土地等等这些之中，金刚持非自性亦非变异。”意思是说，涅槃的心是安住在土地等之上的。而且，还是在那部经中说：“土地等等是自性和变异，是不清净的轮回蕴等等。”意思是说，土地等被说成是轮回，那么是轮回法的法性吗？还是轮回者的心自性光明呢？
English
Furthermore, the mind with adventitious defilements, such as the fifty-one mental factors, is samsara, the conventional mind, and the mind that is distinguished as mind and mind-essence. The ultimate mind is also the dharmadhatu and the union mind. In some cases, the conventional mind may also be indicated by terms such as self-luminous nature, mind-essence, and wisdom, but this is only a metaphor based on similar aspects, or it is indicated because certain necessities are seen, so it is not real, but merely a designation. The second point is to cite the scriptures as proof: The identification of the two minds. In the Glorious Stainless Light it says: 'Thus, the distinctions of the self-awakening of the nature of the samsaric mind are determined as four types.' And it says: 'Because it is the dharmata of the mind that is liberated from the habits of samsara, therefore, the mind that has mind is not mind.' This means that there is another mind of nirvana that is separate from the samsaric mind, which the Bhagavan spoke of in the name of Vajradhara. That is to say, the mind of the four states is the samsaric mind, and the mind that is originally liberated from all defilements is the mind of nirvana. Some also think like this: The samsaric mind is just that, but the nirvanic mind is said to be the dharmata of the mind that is liberated from habits, so it refers to the dharmadhatu wisdom of the perfect Buddha who possesses two purities, and it cannot be identified as the mind of sentient beings. This is their view. To that it is said: It is not so. In the scripture quoted above, the root words to be explained for the name of Vajradhara are: 'Among them, Vajradhara is neither self-nature nor transformation, but is pervasive and without self-nature.' And in its commentary it also says: 'Among these, such as earth, Vajradhara is neither self-nature nor transformation.' This means that the mind of nirvana is said to abide on earth and so on. Moreover, in the same scripture it says: 'Earth and so on are called self-nature and transformation, which are impure aggregates of samsara and so on.' This means that earth and so on are said to be samsara, so is it the dharmata of the dharma of samsara? Or is the self-luminous nature of the mind of samsarins?
Chinese
至此，已清楚地成立。同样，在续部中说：如同在瓶中取水时，虚空并非随之移动一样。遍布虚空的金刚持，远离处所和形相，同样存在于身体的中央。又，在它的注释中也说：涅槃的心，安住于所有超越轮回的事业中，不被任何事物束缚，也不被任何事物解脱。这样说也十分清楚。第三个要点是通过辩驳来确定：又会这样想，这里所说的涅槃的心，也只是指自性涅槃而已，并非真正的涅槃。那也只是轮回的心，仅仅是自性上没有成立，或者仅仅是没有真实性而已。识和智慧的区分是不合理的，如果这样想。金刚持的象征所指示的，也成立是智慧，而且说它与轮回的心不同，因此，这两者是识，体性各不相同。自性涅槃是有的，但并非真正的涅槃。如果这样想，那它本身就成立是真正的涅槃。因为自性涅槃是涅槃的主要部分，而通过道来断除暂时性垢染的涅槃，仅仅是名相上的涅槃而已。第一个理由是：自性涅槃是事物的实相，而暂时性断除垢染的涅槃，仅仅是世俗因缘聚合的缘起显现的缘故。第二个理由是：自性涅槃是无分别智慧的对境，而暂时性的涅槃是后得清净的行境的缘故。第三个理由是：佛陀在自显现中看到的是自性清净，而从暂时性的涅槃中，仅仅产生所化众生的他显现的缘故。第四个理由是：世俗轮回的一切法，从原始以来就没有存在过，因此，自性清净被佛陀所见，而遮障先前存在和后来断除的两种都无法见到，因此，暂时性的涅槃没有被佛陀的智慧所见。第五个理由是：自性涅槃是原始的缘故，存在于轮回和涅槃的一切场合，因此。
English
Thus, it is clearly established. Similarly, it is said in the tantra: Just as when water is taken in a vase, the sky does not move along with it. The all-pervading Vajradhara of space, being separate from place and form, is likewise in the center of the body. Moreover, in its commentary it is also said: The mind of nirvana, abiding in the activity of all that transcends samsara, is neither bound nor liberated by anything. This statement also makes it very clear. The third point is to establish through refutation: Again, one might think like this: The mind of nirvana spoken of here is also referring only to the nature of nirvana, and is not the actual nirvana. That is just the mind of samsara, merely not established in its own nature, or merely without truth. The distinction between consciousness and wisdom is not reasonable, one might think. However, it is also established that it is wisdom, as indicated by the symbol of Vajradhara, and since it is said to be different from the mind of samsara, these two are consciousnesses with different essences. It is the nature of nirvana, but it is not the actual nirvana. If one thinks like that, then it itself is established as the actual nirvana. Because the nature of nirvana is the main part of nirvana, and the nirvana that abandons temporary defilements through the path is only a nominal nirvana. The first reason is: the nature of nirvana is the reality of things, while the nirvana that abandons temporary defilements is only an appearance arising from dependent origination, which is merely an aggregation of conventional causes and conditions. The second reason is: the nature of nirvana is the object of non-conceptual wisdom, while the temporary one is the object of subsequent pure conduct. The third reason is: Buddhas see the self-nature as completely pure in their own appearance, while from the temporary one, only the other appearance of those to be tamed arises. The fourth reason is: all the phenomena of conventional samsara have never existed from the beginning, therefore, the self-nature of purity is seen by the Buddhas, and since there is nothing to see in either the obscurations that existed before or those that were abandoned later, the temporary one is not seen by the wisdom of the Buddhas. The fifth reason is: the nature of nirvana is primordial, therefore, it exists in all situations of samsara and nirvana, therefore.
Chinese
本性清净不依赖于后得清净，因为是本性清净的缘故，修道可以转变为后得清净。如果本性不清净，即使修道也不会转变为后得清净。因此，后得清净的涅槃必定依赖于本性涅槃。此外，涅槃的本体唯是本性涅槃，而后得清净的涅槃只是修习方便者和串习方便者的心识中，显现去除垢染的方式和证悟功德的方式的心识显现而已。《文殊师利观想略说》中也说：“福德聚中佛陀您，示现导师身与行，罪恶聚中佛陀您，乃是恶劣腐烂身。”这也是说，在其他显现中，示现佛陀的身和事业的法性，以及在众生面前显现为轮回之身的法性，本体是一体的，并说是佛陀，没有做圆满不圆满、因果和好坏的区分。第二，像这样的因的自性光明心，也被称为自性住种姓、如来藏、我的真如、胜义菩提心、胜义菩提和胜义佛。虽然它的本体是无分、周遍一切、遍布一切的，但如果暂时做一个区分对境的分别，那么因的自性光明就安住在身语意智慧的明点，即四明点的本体中。这样安住的意义也是，因为是身语意智慧的精华和法性，所以称为明点。虽然这个法性不是世俗的显现，但因为是胜义的身语意智慧的无量显现，所以一般不认为是无显现。像这样，这四个明点就是果位的四身或金刚四身的因。详细来说，因为基和果没有分别，所以这四个明点就是四身，但因为众生只是从四个明点中产生显现，所以安立为因，而佛陀们
English
This naturally pure is not dependent on adventitious purity. Because it is naturally pure, practicing the path transforms it into adventitious purity. If it is not naturally pure, even practicing the path will not transform it into adventitious purity. Therefore, the nirvana of adventitious purity necessarily depends on the nirvana of natural purity. Furthermore, the essence of nirvana is solely natural nirvana, while the nirvana of adventitious purity is merely the mental appearance in the minds of those who practice methods and those who are accustomed to methods, showing how to eliminate defilements and realize qualities. In the "Brief Explanation of Manjushri's Visualization," it is also said: "In the accumulation of merit, you are the Buddha, showing the body and conduct of the teacher. In the accumulation of sins, you are the Buddha, the evil, decaying body." This also means that in other appearances, the Dharma nature that shows the body and activities of the Buddha, and the Dharma nature that appears to sentient beings as the body of samsara, are one in essence and are said to be the Buddha, without making any distinctions of completeness or incompleteness, cause and effect, or good and bad. Secondly, such a causal continuum, the naturally luminous mind, is also called the naturally abiding lineage, the Tathagatagarbha, the Suchness of Self, the ultimate Bodhicitta, ultimate Bodhi, and ultimate Buddha. Although its essence is indivisible, all-pervading, and all-encompassing, if we temporarily make a distinction by separating aspects, then the causal continuum, the naturally luminous, abides in the essence of the four bindus, namely, the bindus of body, speech, mind, and wisdom. The meaning of abiding in this way is also that it is called bindu because it is the essence and Dharma nature of body, speech, mind, and wisdom. Although this Dharma nature is not a conventional appearance, it is not generally regarded as non-appearance because it has infinite appearances of ultimate body, speech, mind, and wisdom. Thus, these four bindus are said to be the causal continuum of the four kayas or the four vajras of the fruition stage. In detail, because there is no distinction between the ground and the result, these four bindus are the four kayas, but because sentient beings only experience appearances arising from the four bindus, they are established as the cause, while the Buddhas
Chinese
寂静的显现主要产生，因此安立为果位之传承，对于方便道之传承也以此类推。如此一来，此时此地，法性即是胜义谛之因，也是胜义谛之果，虽然不是世俗的因果，但在众生之识面前，可以安立为因之名言，而在诸佛面前，安立为果之名言则符合意义。如是说。具有胜义谛之显现，即是存在于一切众生之中，但对于未修习道者来说，此显现并不显现。如是说。这些是胜义谛之明点，因此也是不变之乐，胜义时轮金刚的真实四面也是这四个明点，考虑到根本轮回之法，对于四种状态的解说，是指这些明点之垢染。如是说，这些都是结论。如此一来，法性，与显现俱存，因之传承，基果无别等等，在此解说明点四者的场合中，以此类推，对于其他也应如是了悟。胜义之法界是五界之精华，因此称为大空性五字，那是五智之自性因之传承，由于是六蕴或六大之精华，因此称为明点空性不变六者，是胜者六族与六母之因之传承，以及十二缘起之法性，由于是十二风息之精华，因此是证悟十二真谛之智慧法身之因之传承，由于是十六明点之法性，因此也是胜义谛之十六喜，那也是了知十六相之十六智慧与十六身之因之传承，应当如是了知。其中所谓的大空性，仅仅以自性不成立之空性只是空性而已，并非大，大的词语也显示空性即是智慧，而所谓明点空性，也显示安乐之明点远离能取所取之戏论。所谓的不变，必须理解为不变之智慧。
English
Since the appearance of quiescence mainly arises, it is established as the lineage of the result. This analogy also applies to the lineage of means. Thus, in this context, suchness is also the cause of ultimate truth and the result of ultimate truth. Although it is not a conventional cause and effect, it is permissible to apply the term "cause" in the consciousness of sentient beings, and it is meaningful to apply the term "result" in the consciousness of the Buddhas. It is said. Having the appearance of ultimate truth, that is, residing in all sentient beings, but for those who have not cultivated the path, that appearance does not appear. It is said. These are the bindus of ultimate truth, therefore they are also immutable bliss. The actual four faces of the ultimate Kalachakra are also these four bindus. Considering the fundamental cyclic existence, the explanation of the four states refers to the defilements of these bindus. It is said, these are the conclusions. Thus, suchness, co-emergent with appearance, the lineage of cause, the inseparability of base and result, etc., in this context of explaining the four bindus, by analogy, others should also understand in this way. Since the ultimate realm of reality is the essence of the five elements, it is called the Great Emptiness of the Five Syllables, which is the lineage of the nature of the five wisdoms. Since it is the essence of the six aggregates or six elements, it is called the Six Bindus of Emptiness and Immutability, which are the lineage of the six victorious families and the six mothers, and the suchness of the twelve interdependent originations. Since it is the essence of the twelve movements of wind, it is the lineage of the wisdom dharmakaya that realizes the twelve aspects of truth. Since it is the suchness of the sixteen movements of bindus, it is also the sixteen joys of ultimate truth. That is also the lineage of the sixteen wisdoms that know the sixteen aspects and the sixteen bodies. It should be understood that way. Among these, what is called the Great Emptiness, the emptiness that is merely unestablished by its own nature is only emptiness, but not great. The word "great" also shows that emptiness itself is wisdom, and what is called the Bindu of Emptiness also shows that the bindu of bliss is free from the elaboration of grasping and being grasped. What is called immutable must be understood as immutable wisdom.