Chinese
火即是红分。名为“识与智慧结合”者，乃是法性如来藏、普贤王如来（梵文，Samantabhadra，萨曼塔巴德拉，普遍贤善）之根本无明，以阿赖耶识遮蔽之名。因此，阿赖耶识中，白、红、风三者的习气以种子的形式存在，彼时，亦因风之力的缘故，具有分别念之相，乃是愚痴之自性；红分微尘之习气，具有贪著和痛苦之相；心力白分之习气，具有寂静、动摇、流溢之乐之相。故而，根本无明被三毒之自性和相所加持，是转变之乐，是迁变的习气，被称为漏乐之识。彼者具有生起风之动摇和分别念显现，以及生起漏乐之十六喜，和十二缘起粗大显现之能力。虽从种子之时起，粗大之相不显现，然风、分别念、喜乐、缘起等微细之相，实实在在存在。如是之根本无明，与粗大之身体相连，尤其是以欲界为主的轮回流转之方式如下：色界和无色界也大致相同，除了粗细的差别。也就是，从白、红、风三者的习气中，风的力量觉醒，成为十二迁变的行风。由此，红分动摇并燃烧。由此，白分全部融化。风之动摇、红分之燃烧、白分之融化三者的共同作用下，生起种种分别念，先前业力所牵引的其他种子也觉醒，从而显现自他器情之种种显现。生起业力牵引之种种烦恼。进而，烦恼与风一同增长，从而积聚牵引生之业。业又分为二：共同之业主要成就他方世界之器世间；非共同之业成就众生各自之身体和受用等。所有器情皆汇集于蕴、界、处。如是，亦如根源经中所说：
English
Fire is the red element. That which is called the "union of consciousness and wisdom" is the name for the fundamental ignorance of the Dharmata, the Sugata-garbha, the All-Creating Wisdom, which is veiled by the fundamental Alaya-consciousness. Therefore, in that Alaya-consciousness, the habits of the three, white, red, and wind, exist in the form of seeds. At that time, also, due to the power of the wind, it has the characteristic of discrimination, which is the nature of delusion; from the habits of the red element particles, it has the characteristic of attachment and suffering; from the habits of the white element of vigor, it dwells in the characteristic of peace, movement, and leaking bliss. Therefore, that fundamental ignorance is blessed by the nature and aspects of the three poisons, it is the bliss of transformation, the habit of migration, and it is called the leaking bliss mind. It has the power to generate the movement of the wind and the manifestation of discrimination, and to generate the sixteen joys of leaking bliss, and the gross manifestation of the twelve links of interdependence. Although the gross manifestation does not appear from the time of the seed, the subtle characteristics of wind, discrimination, joy, and interdependence are actually present. Such fundamental ignorance, connected with the gross body, especially the way in which samsara enters, mainly in the desire realm, is as follows: The form realm and the formless realm are also mostly the same, except for the difference between subtle and gross. That is, from the habits of the three, white, red, and wind, the power of the wind awakens and becomes the wind that moves through the twelve migrations. By this, the red element moves and burns. By this, all the white elements are completely dissolved. In the commonality of the three, the movement of the wind, the burning of the red element, and the dissolution of the white element, various discriminations arise, and other seeds propelled by previous karma awaken, so various appearances of self and other, vessel and essence, arise. Various afflictions that propel karma arise. Furthermore, the afflictions, together with the wind, increase even more, thus accumulating karma that propels birth. That karma is also of two types: common karma mainly accomplishes the vessel world in another birth; uncommon karma accomplishes the bodies and enjoyments, etc., of each sentient being. All those vessels and essences are gathered into the aggregates, elements, and sense bases. Thus, as it is also said in the Root Tantra:
Chinese
以识与智的结合，五六境之自性，心乃五面六面者，非心乃心之所取。如是说。彼等乃第三义，总说轮回之进入方式。非共同之义，若明说者，是如下。彼亦为漏乐乃轮回之根本，无色界中，虚空与声界之明点转变之漏乐，色界中，其上有风与触，火与色之彼等亦有。欲天六族有水与味之彼，人与畜生等有地与香界之明点转变之漏乐，故人身之所依乃五大与五功德皆全之粗大之极漏乐，彼亦有能束缚之极能力，故对此所依尤为赞叹。色与无色界中，亦有微细之漏乐实物，有粗大之习气与种子，故复生于欲界之胎生，亦于色界与无色界自身中结生，于各自之蕴与禅定生贪著，亦是彼等界之漏乐的变相。如是，于香与处所之显欲他者。如是从他者生，欲界之化生贪著处所，暖湿生贪著香，当知是漏乐之变相。于彼一切皆同，风燃红分故明点融化时，漏乐之十六喜渐次显现，一一亦为喜乐衰退之自性故，有微细之嗔恨与愚痴，特别是十六之末，界转变而漏失故，离贪著而生嗔恨，贪嗔二者扰乱心故转为愚昧，彼三者聚合故，昔日之三毒习气尤为强盛，彼乃尤为行于无明缘起之时，彼积业故生起行之缘起等其他，故有轮回之轮不断地旋转，缘起一次之牵引穷尽之时即是死亡，彼亦是风心粗大者止息后轮回
English
Through the union of consciousness and wisdom, the self-nature of the five or six realms, the mind is the one with five faces and six faces, not the mind but the object of the mind. Thus it is said. These are the third meaning, generally explaining the way of entering into samsara. The uncommon meaning, if clearly stated, is as follows. That is, the leaking bliss is the root of samsara. In the formless realm, there is the leaking bliss of the transformation of bindus of space and sound realms. In the form realm, there are also wind and touch on top of it, and fire and form. The six classes of desire gods have water and taste, and humans and animals have the leaking bliss of the transformation of bindus of earth and smell realms. Therefore, the basis of the human body is the ultimate coarse leaking bliss that is complete with the five elements and the five qualities. It also has the ultimate ability to bind, so this basis is especially praised. In the form and formless realms, there are also subtle leaking bliss substances, and there are coarse imprints and seeds. Therefore, they are reborn as womb-born in the desire realm, and they also connect in the form realm and the formless realm themselves. Attachment arises to their own aggregates and samadhi, which is also a transformation of the leaking bliss of those realms. Likewise, other manifest desires for smell and place. Thus, it arises from others. The spontaneously born in the desire realm are attached to places, and the warm-moisture born are attached to smells. Know that these are transformations of leaking bliss. In all of these, it is the same. When the wind ignites the red element and the bindu melts, the sixteen joys of leaking bliss gradually appear. Each one is also characterized by the decline of joy, so there is subtle hatred and delusion. Especially at the end of the sixteenth, the element transforms and leaks, so hatred arises from detachment from attachment. The two, attachment and hatred, disturb the mind and turn into ignorance. Because these three gather together, the imprints of the three poisons of the past become even stronger. This is especially the time to practice ignorance as the dependent origination. Because it accumulates karma, the dependent origination of action and others arise. Therefore, the wheel of samsara rotates continuously. The exhaustion of the pull of one dependent origination is death. That is also the cycle after the coarse wind and mind have ceased.
Chinese
由于父亲们缺乏方便，红色之上更加燃烧，白色明点毫无剩余地融化。如同水灭火一般，红色的力量从根本上消失。在白红结合消散之际，由于促成其他生命成就之业力的力量，伴随着风的运动，心识转移到其他地方。紧接着，白红三风以及微细的五界形成中阴。当它取得受胎等出生的有，根本的无明，具有种子的状态，就会取得由粗大的蕴、界、处所组成的平凡的身语意三。如前所说，十二种迁转的风摇动，新的漏易生等就会产生。这些也是，为了成就最极不变化的智慧。无明在此是无始以来的贪欲习气。它使贪欲猛烈地进入，并且从贪欲中也产生变化。从变化中产生无有执着，从无有执着中也产生嗔恨。嗔恨的自性是昏厥，所谓昏厥就是愚痴。这样，贪欲、嗔恨和愚痴的自性就是无明，而不是虚空的鲜花花环。所谓无明就是烦恼。从无明产生行，从行产生识，也就是痛苦等等，广为宣说。简而言之，从漏易生的习气的心中，精血风三显现。这三者产生现在的身语意三。从身语意三的脉、风、明点的显现中，外在世界各种现象显现。内在习气的力量以精血风三的形式显现的近取因，以及外在显现连同自身与对境相遇的俱生缘二者聚合，再次产生烦恼，积累业力，从而投生到其他生命，并且使原有的烦恼习气变得强大，从而在未来也成为产生各种烦恼的原因。因此，所有在轮回中流转的众生，都是由自己心中产生的烦恼造就了具有各种痛苦自性的轮回，所以轮回痛苦的制造者不在其他地方。
English
Because the fathers lack skillful means, the red burns even more intensely, and the white bindu melts away without any residue. Like water extinguishing fire, the power of the red completely diminishes. At the moment when the union of white and red dissolves, due to the force of karma that accomplishes another birth, along with the movement of wind, consciousness transmigrates to another place. Immediately thereafter, the bardo of white, red, three winds, and the subtle five elements is formed. When it takes the existence of birth, such as taking a womb, the fundamental ignorance, which has the state of a seed, will take the ordinary body, speech, and mind, which are composed of the coarse aggregates, elements, and sense bases. As mentioned above, the winds of the twelve transmigrations stir, and new outflows and ease of birth, etc., will arise. These are also, in order to accomplish the supreme unchanging wisdom. Ignorance here is the habit of desire without beginning. It causes desire to enter intensely, and change also arises from desire. From change arises non-attachment, and from non-attachment also arises hatred. The nature of hatred is fainting, and what is called fainting is delusion. Thus, the nature of desire, hatred, and delusion is ignorance, not a garland of sky flowers. What is called ignorance is affliction. From ignorance arises action, and from action arises consciousness, which is suffering, etc., which is widely proclaimed. In short, from the mind of the habit of outflow and ease, the three, semen, blood, and wind, manifest. These three generate the present body, speech, and mind. From the appearance of the channels, winds, and bindus of body, speech, and mind, various appearances of the external world arise. The internal power of habit manifests in the form of semen, blood, and wind as the proximate cause, and the external appearance, together with oneself, meeting with the object as the cooperative condition, the two combine, and afflictions arise again, accumulating karma, thereby projecting into another life, and also making the existing habit of afflictions strong, thereby also becoming the cause of generating various afflictions in the future. Therefore, all beings wandering in samsara have created samsara, which is characterized by various sufferings, by the afflictions arising from their own minds, so the creator of the suffering of samsara is not elsewhere.
Chinese
如同蚕用自己的口水束缚自己一样。这些是第四个要点，即轮回是如何产生的。接下来讲述轮回止息的方式：像这样在轮回中漂泊的所有现象，并非存在于实相中，也不是真实成立的，而是本不存在却显现的错觉。而错觉也仅仅是分别念而已。分别念的产生，是由于习气的力量和业风流动的缘故。因此，要用无分别的智慧来对治，以阻断业风。也就是要用对法性具有现量显现的无分别智慧，来消除转变安乐的习气。阻断业风，就能使白红明点的聚合恢复本位，从而使十六滴和十二缘起的次第止息。业、烦恼、痛苦等往昔的相续彻底止息，断除分别念，也不会再次产生，在有生中，业和烦恼的生起将会止息。这就是本不存在却显现的错觉之轮，一旦自然消散，就是解脱。没有什么原本存在的真实需要去除，也没有什么原本没有的特殊需要安立。正如《无垢光经》中所说：“因此，所谓魔，就是众生轮回之心的习气垢染。所谓佛，就是脱离轮回之心习气的心。”等等，经中广为宣说。如此说来，世俗众生的补特伽罗，仅仅是具有所有轮回之法的阿赖耶识相续而已。而就在这相续中，胜义智慧的佛陀恒常安住。因此，经中说：“众生即是佛，此世间没有其他伟大的佛。”等等。其他的续部之王和经部中也广为宣说。这个道理通过讲解道和果就能明白。第二，遣除对因续的邪见，这是正文和引申义。第一，有些智者认为，此时四种状态的垢染、不清净的六界、业风的十二种转移以及转变安乐的十六种等，是果位的四金刚等的因。