Chinese
如果用文字的声音来表示“五字”等，由于进入了声音不坏的nada，因此两者都不矛盾。第三，如《胜乐初佛》中所说：“贪等垢染的心，是流转轮回之因，远离此则完全清净，自性无垢清净。”又如圣天所说：“如是自性心，亦为分别之色所变。以庸常分别之色，珍重心若远离，从初始即清净未生，本有自性无垢。”如是所说，离戏论的心性，安住于不变的大乐和具足一切殊胜的空性无二无别的双运智慧中，然而对于被贪等迷惑显现遮蔽心续的众生来说，就会进入轮回，当迷惑本身进入无自性的状态而趋向自解脱时，就称为轮回的止息。其中，作为所立的轮回的体性是：四种状态、六聚、六界、六根、六境、六业力和六业力的作用。在《文殊师利观想略说经》中也说：“受用安乐与痛苦，恒常是世俗轮回。”轮回止息的法性是：四金刚、六部佛、六母、六真实菩萨、六天女、六忿怒明王和六金刚空行母。如是，第一要义是显示轮回的进入和止息的体性。轮回状态的垢染后来得以清净的理由是，如《灌顶略说》中所说：“心上没有突发的垢染，心不是长久有时的，没有心就没有产生，心不是不尽而住的。”以立誓的方式略说之后，又以安立正理的方式说：如果这只是突发的，那么那时之前心是无垢的；何时心是长久的，那么那时它从何而生？如果无心而生，那么那时就像虚空中的花朵；如果恒常住在心中，那么那时就不是完全的解脱。
English
If the sound of letters such as the "five letters" is used to indicate, since it enters the indestructible nada of sound, there is no contradiction in either way. Thirdly, as it is said in the Supreme First Buddha: "The mind with defilements such as attachment is the cause of changing samsara; being separated from it is completely pure; the nature is immaculate and pure." Also, as Arya Deva said: "Likewise, this mind of self-nature is also transformed by the color of conceptuality. With the color of ordinary conceptuality, if the precious mind is separated, it is pure from the beginning and unborn, the original nature is without defilement." As it is said, this mind-essence free from elaboration abides in the indivisible union of unchanging great bliss and emptiness that possesses all perfections, but for sentient beings whose minds are obscured by the appearance of delusion such as attachment, they will enter into samsara, and when that delusion itself enters the state of non-self-nature and tends towards self-liberation, it is called the cessation of samsara. Among them, the nature of samsara as the subject is: the four states, the six aggregates, the six elements, the six sense faculties, the six objects, the six karmic powers, and the six actions of karmic power. In the "Manjushri Contemplation Brief Explanation Sutra," it is also said: "Experiencing pleasure and suffering is always conventional samsara." The Dharma nature of the cessation of samsara is: the four vajras, the six Buddha families, the six mothers, the six ultimate Bodhisattvas, the six goddesses, the six wrathful kings, and the six Vajra Dakinis. Thus, the first essential point is to show the nature of the entrance and cessation of samsara. The reason why the defilements of the state of samsara are later purified is, as it is said in the "Abhisheka Brief Explanation Sutra": "There is no sudden defilement on the mind, the mind is not long-lasting, there is no birth without mind, the mind does not abide without end." After briefly explaining in the manner of making a vow, it is said in the manner of establishing reason: If this is only sudden, then before that time the mind is immaculate; when the mind is long-lasting, then from what does it arise? If it arises without mind, then at that time it is like a flower in the sky; if it always abides in the mind, then at that time it is not complete liberation.
Chinese
广为宣说。犹如铜的污垢，以酸性物质的作用而减弱。同样，心的污垢，以空性的作用而完全减弱。如是宣说了自性上遣除突发污垢之理。心并非先前无垢，之后新产生污垢，若如此，则已断除二障之后，又会再次产生。心性未产生之前就存在贪欲等也不可能，若存在，则贪欲等将成为无因。贪欲等也不会在无心的情况下产生，若产生，则虚空中也会生出鲜花，因为无自处而生是相同的。污垢和心，既非本体相同，也非本体相异，但也不是不可分离的，若是，则心脱离污垢的解脱将不可能。因此，心和贪欲等如同金和铜锈一样，最初一旦成立，另一方也成立，所以总是相伴，然而，污垢并非心的本体，因此，即使去除污垢，心性也不会穷尽，去除污垢的心将获得解脱。例如，铁或铜的物体本身，以及其黑色或红色的颜色，坚硬而牢固的性质等，从一开始就总是相伴，似乎无法区分，但铁铜的物体本身并非它们的本体，因此，用点金术的精华煮炼时，黑色红色不美观，坚硬而牢固的物体也会减弱，但铁铜本身的物体不会减弱，清净的金颜色美好且自性柔软。这样一来，轮回的进入和返回两者都合理。第二点是阐述轮回可以进入和返回的理由。其中，简要阐述轮回进入的形态。如上所示的四个明点是法性，而其如同铜锈般的突发污垢是四种状态的习气，由此产生轮回的一切法。也就是说，心自性的光明是阿赖耶识，不坏明点，不可摧毁，光明，以及短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的表示，而尊胜无垢
English
It is widely proclaimed. Just as the impurities of copper are diminished by the action of acidic substances, similarly, the impurities of the mind are completely diminished by the action of emptiness. Thus, the principle of dispelling adventitious impurities on the nature is clearly stated. The mind is not initially without impurities, and then newly arises with impurities. If this were the case, then after the two obscurations have been removed, they could arise again. It is also impossible for attachment and other defilements to exist before the mind-essence arises. If they did, then attachment and other defilements would be without cause. Attachment and other defilements also do not arise without the mind. If they did, then flowers would grow in the sky, because arising without their own place is the same. Impurities and the mind are neither the same entity nor different entities, but they are not inseparable. If they were, then liberation from impurities would be impossible. Therefore, the mind and attachment are like gold and verdigris. As soon as one is established, the other is also established, so they are always together. However, impurities are never the essence of the mind, so even if impurities are removed, the mind-essence will not be exhausted. The mind that has removed impurities will be liberated. For example, the substance of iron or copper, its black or red color, and its hard and solid properties, all seem to be inseparable from the beginning, but the substance of iron or copper itself is not their essence. Therefore, when cooked with the essence of alchemy, the black and red colors are not beautiful, and the hard and solid substance diminishes, but the substance of iron or copper itself does not diminish. Pure gold has a beautiful color and a soft nature. In this way, both entering and returning from samsara are reasonable. The second point is to explain the reasons why samsara can be entered and returned from. In this, a brief explanation of the form of entering samsara: The four bindus mentioned above are the nature of reality, and the adventitious impurities like verdigris are the habitual patterns of the four states, from which all the phenomena of samsara arise. That is, the naturally luminous mind is the alaya-jnana, the indestructible bindu, the indestructible, the clear light, and is indicated by the symbol of the short A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）. The glorious stainless
Chinese
的光芒中，此處衆生之心的內在所安住者，即是智慧。那也是不可摧毀之聲，是恒常的拿達（梵文：Nāda，梵文天城體：नाद，梵文羅馬擬音：nāda，漢語字面意思：聲）之特徵。如是說，此處所說的安住於心內，即是安住於心要，是法性的意義。那安住於四滴與八功德之精華中的緣起，似與其相混，乃是剎那的垢染，有時也稱爲阿賴耶識之本質，或稱爲根本大無明。若再細分，則有四種狀態之習氣等。從其自顯現中，生起四種狀態之顯現與現行的分別念。從暗、塵、心力三者，生起聲、觸、味、色、香，即八功德。又從彼等生起界、蘊、處，以及有作用的根。彼智慧之座騎，是與其本質無二之智慧風。而根本無明之座騎，也是微細之風。此根本無明與風相連，有時也冠以智慧及其風之名，如同稻穗被冠以稻米之名。其必要性，如同必須理解未與穗分離之稻米之狀態一般，是爲了確立具垢之如來藏。成就者瑜摩等上師們說，從根本無明中生起兩種具風之特徵者，從中，喜樂之風生起第四狀態。俱生之風生起清醒、夢境與熟睡三種狀態。如是說，並非指從無明中生起物質之風，而是指其安住於風之本質中，並且從風之角度而言，產生四種狀態之分別念。從彼生起十風，從彼生起十二時分之風，彼等執取五境之五根識，以及隨之而來的意識，以及緣於我的煩惱意，以及隨二意而來的無盡分別念，將會增長。此外，彼智慧是紅白三風之精華法性。
English
From the light of, here, what dwells within the hearts of beings is wisdom. That is also the indestructible sound, the characteristic of the eternal Nāda (Sanskrit: Nāda, Devanagari: नाद, Romanization: nāda, Literal meaning: sound). It is said that dwelling within the heart here means dwelling in the essence, which is the meaning of the nature of reality. That, residing in the essence of the four drops and eight qualities, through the interdependence, appears to be mixed with it, is the momentary defilement, which is sometimes also called the essence of the ālaya-vijñāna, or the great fundamental ignorance. If further divided, there are habits of the four states and so on. From its self-appearance, the appearances and manifest conceptualizations of the four states arise. From the three of darkness, dust, and mental power, the eight qualities of sound, touch, taste, form, and smell arise. And from those, the elements, aggregates, sense bases, and the functioning faculties arise. The mount of that wisdom is the wind of wisdom, which is non-dual in essence with it. And the mount of that fundamental ignorance is also the subtle wind. This fundamental ignorance together with wind is sometimes also named wisdom and its wind, just as a rice husk is named rice. The necessity is, just as one must understand the state of rice that is not separated from the husk, it is for establishing the tathāgatagarbha with defilements. The accomplished Yumo and other higher masters say that from that fundamental ignorance, two with the characteristic of wind arise, from which the wind of joy generates the fourth state. The co-emergent wind generates the three states of wakefulness, dream, and deep sleep. It is said that it does not mean that the wind of material phenomena arises from ignorance, but that it dwells in the essence of that wind, and from the aspect of being wind, the conceptualizations of the four states arise. From that, the ten winds arise, from that, the winds of the twelve time divisions arise, and those grasp the five objects, the five sense consciousnesses, and the mind consciousness that follows, and the afflicted mind that focuses on self, and the endless conceptualizations that follow the two minds will increase. Furthermore, that wisdom is the essence of the three winds of white, red, and the nature of reality.
Chinese
之故。其垢染之根本无明，亦以白红风三者微细之体性而住，乃生起粗大诸法之种子。如智慧遍于一切稳动，根本无明亦为轮回诸法之所依与根本，且具遍于一切错乱显现之相，然暂且随顺个别有情之各自显现，谓以遍于士夫之身之相而住。为于金刚身中要害之处击中之方便之基础而了知，如是宣说于心间法轮之中，白红交合之内，具有风与暖之微细自性者，微细无明即与其法性而住。白红交合与风俱者，亦名之为不坏明点。如是于其他脉轮亦多有如是配合者。意指击中彼等要害之处，能净治垢染，且为生起道之殊胜智慧之因。又与四明点相关联之四种状态之习气，乃唯是觉性之故，虽非住于身体之各个部分，然从额间脉气明点之作用而醒觉之状态之习气醒觉。醒觉时之粗大显现与分别念俱者，乃显现为现行。如是喉间之业为梦，心间之业为熟睡，脐间之业为第四状态之习气醒觉，生起贪执之粗大显现与分别念俱者，乃显现为现行，故而配合四轮、四金刚与四种状态。最初佛根本续云：智慧与识结合故，脐间中央所住之心，以命之八功德所系缚，如自生者之丝线，醒时与梦睡眠时，从三分别智慧故，有情众生三面心，第四之时有四面。如是又云：脐间中央有明点，彼等点火结合时，识与智慧结合之，菩提心乃安住。如是所说，明点乃菩提心之白分，点火乃
English
Therefore. That fundamental ignorance in the form of defilement also abides in the essence of the subtle white, red, and wind elements, and is the seed that generates all gross phenomena. Just as wisdom pervades all that is stable and moving, so too is fundamental ignorance the support and basis of all cyclic existence phenomena, and it has the nature of pervading all deluded appearances. However, for the time being, in accordance with the individual appearances of each sentient being, it is said to abide in the manner of pervading the body of a person. In order to realize the basis for the method of striking the vital points in the vajra body, it is explained that in the center of the heart chakra, within the union of white and red, there abides the subtle nature of wind and heat, and the subtle ignorance abides together with its suchness. The union of white and red together with wind is also called the indestructible bindu. Likewise, there are many such combinations applied to other chakras and channels. It is intended that striking those vital points purifies defilements and acts as a cause for generating the special wisdom of the path. Furthermore, the habitual tendencies of the four states associated with the four bindus are only consciousness, so although they do not abide in the individual parts of the body, the habitual tendency of the state of awakening arises from the activity of the channel-wind-bindu of the forehead. The gross appearance together with conceptual thought at the time of awakening manifests as actualization. Similarly, the activity of the throat is dreaming, the activity of the heart is deep sleep, and the habitual tendency of the fourth state arises from the activity of the navel, and the gross appearance of attachment together with conceptual thought manifests as actualization, therefore the four chakras, four vajras, and four states are combined. From the First Buddha Root Tantra: "From the union of wisdom and consciousness, the mind abiding in the center of the navel is bound by the eight qualities of life, like the silk threads of self-born ones. At the time of waking, dreaming, and sleeping, from the division of the three wisdoms, the three-faced mind of sentient beings, at the time of the fourth, has four faces." And: "In the center of the navel is the bindu, and when those sparks are joined, the bodhichitta, the union of consciousness and wisdom, abides completely." As it is said, the bindu is the white aspect of bodhichitta, and the spark is