English
Just as a silkworm binds itself with its own saliva. These are the fourth point, how samsara arises. Next, explaining how samsara ceases: All these phenomena of wandering in samsara are not existent in reality, nor are they truly established, but are illusions that appear even though they do not exist. And the illusion is just conceptual thought. The arising of conceptual thought is due to the power of habits and the flow of karmic winds. Therefore, one must use non-conceptual wisdom to counteract this, in order to block the karmic winds. That is, one must use non-conceptual wisdom that has a direct manifestation of the nature of reality to eliminate the habits of transforming bliss. Blocking the karmic winds will allow the aggregation of white and red bindus to return to their original state, thereby ceasing the sequence of the sixteen drops and the twelve links of dependent origination. The past continuum of karma, afflictions, and suffering will be completely extinguished, and by abandoning conceptual thought, it will not arise again. In existence, the arising of karma and afflictions will cease. This is the wheel of illusion that appears even though it does not exist, and once it naturally dissolves, it is liberation. There is nothing that was originally existent and true that needs to be removed, nor is there anything that was originally non-existent and special that needs to be established. As it is said in the Stainless Light Tantra: "Therefore, the so-called demon is the defilement of the habitual tendencies of the minds of sentient beings in samsara. The so-called Buddha is the mind that is free from the habitual tendencies of the minds in samsara." And so on, it is extensively explained in the scriptures. Thus, the individual of ordinary sentient beings is merely the continuum of the alaya-consciousness with all the phenomena of samsara. And within this very continuum, the Buddha of ultimate wisdom constantly abides. Therefore, it is said in the tantras: "Sentient beings are Buddhas, there is no other great Buddha in this world." And so on. Other tantric kings and sutras also extensively explain this. This meaning will be understood by explaining the path and the fruit. Second, refuting wrong views about the causal continuum, this is the main text and the extended meaning. First, some scholars think that the stains of the four states, the six impure realms, the twelve transformations of karmic winds, and the sixteen joys of transformation, etc., are the causes of the four vajras of the fruit.
Chinese
说这是实际情况。一般来说，在《金刚顶经》中说：“རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是连续不断的，轮回被认为是རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。”因此，轮回本身被认为是因的རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。然而，这种分类并不好，因为四种状态等轮回的法仅仅是应舍弃的，不能成为佛陀的可靠之因。当轮回被舍弃时，连续性中断，因此在基础、道、果三者中也无法保持连续性。而且，《金刚顶经》的引文也不是在解释以因、方便、果所概括的རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三者的分类。如果思考轮回的自性，那么自性不是轮回。此外，许多藏人说：“因的རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是轮回的法性，而轮回的无自性仅仅是轮回的法性。”这种说法非常不合理，因为对不存在的事物的否定，即非事物，既不是真实的因，也没有理由被认为是因，因此甚至不能成为有意义的假名。因为无自性对一切事物都是普遍的，所以它不可能只存在于轮回之上。因此，将无自性之名加于轮回之上是没有意义的。而且，作为果的佛陀也是轮回的无自性，因此对你来说，这将导致成为因的རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），但你并不这样认为。而且，非事物不具备连续性的真实含义和一致性。如果你认为存在只存在于轮回之上的无自性，那么通过分析这种法是什么，就会发现这样的事物在所知中是不可能存在的。此外，有些人认为因的རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）有两种：以否定存在的特征为空性，这是因的རྒྱུད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的主要部分，也是究竟的实相。他们也承认仅仅是自知的智慧，认为这是暂时的法性和普通的实相。前者是需要确定的，也是主要的禅修对象，但后者也需要禅修和确定。与无垢基础之心相关的、具有止息戏论之相的实相是阿赖耶识，它在基础时期就存在。它
English
said that this was the actual situation. In general, it is said in the Vajra Peak Sutra: "རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) means continuous, and samsara is considered to be རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning)." Therefore, samsara itself is considered to be the cause of རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). However, this classification is not good, because the phenomena of samsara, such as the four states, are only to be abandoned and cannot be a reliable cause for the Buddha. When samsara is abandoned, the continuity is interrupted, so it cannot be continuous in the base, path, and fruit. Moreover, the quotation from the Vajra Peak Sutra is not in the context of explaining the classification of the three རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) summarized by cause, means, and fruit. If you think about the nature of samsara, then the nature is not samsara. Furthermore, many Tibetans say: "The cause of རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is the nature of samsara, and the lack of inherent existence of samsara is merely the nature of samsara." This statement is very unreasonable, because the negation of something that does not exist, that is, a non-thing, is neither a real cause nor is there any reason to consider it a cause, so it cannot even be a meaningful designation. Because the lack of inherent existence is universal to all things, it cannot exist only on samsara. Therefore, it is meaningless to attach the name of lack of inherent existence to samsara alone. Moreover, the Buddha as the fruit is also the lack of inherent existence of samsara, so for you, this would lead to becoming the cause of རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), but you do not think so. Moreover, a non-thing does not possess the true meaning and consistency of continuity. If you think that there is a lack of inherent existence that exists only in samsara, then by analyzing what that phenomenon is, it will be found that such a thing is impossible to exist in the knowable. Furthermore, some people think that there are two types of cause of རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning): emptiness, which is characterized by the negation of existence, is the main part of the cause of རྒྱུད་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) and is also the ultimate reality. They also acknowledge a wisdom that is merely self-awareness, considering it to be a temporary nature and an ordinary reality. The former is what needs to be determined and is the main object of meditation, but the latter also needs to be meditated on and determined. The reality that is related to the undefiled basic mind and has the aspect of cessation of elaboration is the Alaya consciousness, which exists at the time of the base. It
Chinese
俱生大乐中安住是佛陀意之近取，以及从基位时就有的，具有空色报身之相是色身的近取。这些并非真实的常，也不是经得起理智分析的真实成立，但却是恒常的常，以及对于所需之义不欺骗的真实。其修习之理，对于离戏之境，初学者需要与之相应的执持方式，因此空性是执持方式的所取，空色是具有空性之相的显现之境。这样一来，中观二转法轮和瑜伽行派二者也能成立为观点不相违，因此舍弃了舍法之业。有人这样说，其他博学的智者们也有与此观点一致的说法。这比前两者要好，但似乎仍然不合理。将法身的近取不只安立于无漏的心续之上，而是安立于以戏论细微差别来区分的无漏心上，这是没有分析的说法。如果存在自性不离戏论的无漏心，为了断除它而那样说确实有必要，但因为不存在那样的心。如果仅仅是无漏心续作为因续，那么将仅仅是离戏作为因续的主要部分就非常矛盾。因为仅仅是离戏被认为是所有法的实相，所以与仅仅是无漏心相联系没有任何必要。按照你的观点，原本就成立的空色也是无自性的，它的无自性会成为色身的因，如果也认可这一点，那么与中观二转法轮所直接揭示的主要内容，即法性无遮是法身的因续的主要部分这一说法相违背。对于非实有，因的意义和续的意义都不完整，而且什么也不是，仅仅执着于实有事物的唯一差别是不可能的，之前所说的过失也适用于此。与无漏心续无关的仅仅是离戏不会成为法身的因续，原本的空
English
Abiding in the co-emergent great bliss is the proximate cause of the Buddha's mind, and having the form of the empty-form enjoyment body from the ground state is the proximate cause of the form body. These are not truly permanent, nor are they truly established by reason, but they are the permanent that is constant and the truth that does not deceive in terms of what is needed. The way to meditate on this is that for a beginner in the realm of non-elaboration, there must be a grasping that is in accordance with it, so emptiness is the object to be grasped by the grasping, and empty-form is the object of appearance that has the aspect of emptiness. In this way, the two middle and final turnings of the wheel of Dharma and the two great chariots can be established as having non-contradictory views, so the action of abandoning the Dharma is abandoned. Some say this, and other great scholars also have statements that are in agreement with this. This is better than the previous two, but it still seems unreasonable. To place the proximate cause of the Dharmakaya not only on the stream of immaculate mind, but on the immaculate mind that is distinguished by subtle elaborations, is a statement without analysis. If there were an immaculate mind whose nature is inseparable from elaboration, it would be necessary to say that in order to cut it off, but because there is no such mind. If only the immaculate mind-stream is the causal continuum, then it is very contradictory to place only non-elaboration as the main part of the causal continuum. Because only non-elaboration is considered to be the reality of all phenomena, there is no need to connect with only the immaculate mind. According to your view, the empty-form that is established from the beginning is also without self-nature, and its lack of self-nature would be the cause of the form body, and if you also accept that, then it contradicts the direct teaching of the middle wheel of Dharma, which is that the main thing taught is that the nature of reality, the non-affirming negation, is the main part of the causal continuum of the Dharmakaya. For the non-existent, the meaning of cause and the meaning of continuum are both incomplete, and it is nothing, and it is impossible to cling tightly to only one difference of things, and the faults previously mentioned also apply here. Only non-elaboration that is not related to the stream of immaculate mind will not become the causal continuum of the Dharmakaya, and the original empty-
Chinese
如果与色法无关的离戏，也不成为色身的因缘，那么对二身任何一个都不作因的，却承认为因缘之主，这是极其相违的。关于修行者修持的方法，认为必须先有遮止二我的执着的觉识，这只是持有大小乘宗义、喜欢思辨的藏汉中观论者的观点。在确定圆满次第时，使用显现境和执着境的词语，也变成了谁也没有说过的臆造。因此，这犯了混合两种不同宗派的重大过失。大多数藏人不承认常和真，这是不合理的，因为经续中说了无量关于常和真的分类。龙树论师的《修道次第》中说： "如是清净之智慧，自性胜义谛，亦极成立故，不生其余所察物。" 阿雅提婆也说： "于有迷为无，及迷为无常性，于无迷为有，及迷为常性。" 龙树亲友的《入三身论》中也说： "自性即是三种性，圆满知与断清净，三身即能得获得，是故彼者彼所摄。" 续部之王中也说： "于地所有如意树，及味与胜味，药与味之自在，其余一切能除病，微尘之最极生起，彼等有情不能见，何为凡夫之根与树，水与尘土及冶炼，以及铁等能得见。" 说了不见有的法性，而见无的世俗。经中也说： "孩童行于无有法。" 如果法性和胜义谛在实相上也是没有的，那么诸佛也成了行于无有法，为什么唯独对孩童这样说呢？ 另外，因为实相不变的缘故是常，因为是无错乱智慧的行境的缘故，成立为真。