Chinese
地的自性光明之识，体验而知，明亮是所有种子的本性。如此说道。而且，它被认为是具有八十种有分别的自性和三种无分别显现的特征。玛尔巴译师也这样说：因的续有二种，即共同的和不共同的续。普遍共同的是共同的，也就是所有众生的界续，即如来藏，存在于所有暂时的垢染之中。自性本光明，具有如来藏，存在于一切有情中，被暂时的垢染所染污。这是它的意义。不共同的因之续是，因是众生的处境，道是瑜伽士的修持，果是圆满正觉的佛陀。显现成为共同所知的事物，但显现的方式各不相同。因在众生那里显现为迷惑的形象，道在瑜伽士那里显现为体验的显现，果在圆满正觉的佛陀那里显现为无尽庄严的轮。如此所说，意义非常殊胜，弟子们也各自如理地解释。因续的作用是，《后续经》中说：唉玛吙，轮回的延续，唉玛吙，殊胜的涅槃。意思是说，轮回的处境、享受的各种事物，以及涅槃的身体、净土和事业的各种事物，所有这些都融入了自性无别的双运之中，所有与因缘相符的事物都会出现，这真是太稀奇了，所以说唉玛吙。虽然无始以来的轮回延续都由此产生，但却没有被轮回的法则所染污。当那些垢染何时清净时，即使变成了涅槃，也不是新获得的，而是没有超出原始状态。虽然这不是直接产生轮回和涅槃有为法的因，但由于有了它，那些事物才会产生，所以与产生的原因相似，因此被称为因。《金刚顶经》中也说：续即是常续，轮回被认为是续，所谓后世，即是彼岸，涅槃是后来的续。以及，如来藏，常存于一切众生中，如同虚空界，它也如是常存。如此说道。因此，轮回和涅槃一切法的根本是，心的自性光明，正是因为这个，由于无明的力量而流转于轮回，由于智慧的力量而走向涅槃。因此，应当了解心的自性光明，了解了这个，就了解了轮回和涅槃的所有关键。因此，为了了解心的自性光明，首先要了解心的本体、分类、作用以及它们的例子，了解了这些，才能了解心的自性光明。
English
The knowledge of the earth's nature being clear light, to experience and know, clarity is the nature of all seeds. So it is said. Moreover, it is considered to have the characteristics of eighty conceptual natures and three non-conceptual appearances. Marpa Lotsawa also said this: There are two kinds of continuums of cause, namely common and uncommon continuums. Being pervasive in common is common, that is, the element continuum of all sentient beings, which is the essence of the Thus-gone One, existing with all temporary stains. By nature, it is clear light, possessing the essence of the Thus-gone One, residing in all embodied beings, defiled by temporary stains. This is its meaning. The uncommon continuum of cause is: the cause is the state of sentient beings, the path is the practice of yogis, and the result is the perfectly complete Buddha. Appearances become common objects of knowledge, but they appear in different ways. The cause appears as a deluded form to sentient beings, the path appears as an experience to yogis, and the result appears as an inexhaustible wheel of ornaments to the perfectly complete Buddha. What is said is very meaningful, and the students explain it accordingly. The function of that cause continuum is: In the Later Continuum it is said: Emaho, the continuation of samsara, Emaho, the supreme nirvana. It means that all the various states, enjoyments, bodies, pure lands, and activities of samsara and nirvana are all integrated into this inseparable union of nature, and all that is in accordance with conditions arises. It is very wonderful, so it is said Emaho. Although the beginningless continuum of samsara arises from this, it is not defiled by the laws of samsara. When those stains are purified, even if it becomes nirvana, it is not newly obtained, but has not gone beyond the original state. Although this is not the direct cause of generating the phenomena of samsara and nirvana, it is called cause because those things arise from its existence and because it is similar in appearance to the cause of generation. In the Vajra Peak it is also said: Continuum is called continuous, samsara is considered to be the continuum, what is called the future is the other shore, nirvana is the later continuum. And, the essence of the Thus-gone One, always abides in all sentient beings, just like the space element, so it always abides. So it is said. Therefore, the root of all the phenomena of samsara and nirvana is: the clear light of the nature of mind, it is because of this that one wanders in samsara due to the power of ignorance, and goes to nirvana due to the power of wisdom. Therefore, one should understand the clear light of the nature of mind, understanding this, one will understand all the key points of samsara and nirvana. Therefore, in order to understand the clear light of the nature of mind, one must first understand the essence, divisions, functions, and examples of mind, and having understood these, one will understand the clear light of the nature of mind.
Chinese
如是于《法句经》中云：无始时来界，诸法悉依止，由彼有故诸有情，及涅槃亦得获。如是说。于《经庄严论》中亦云：如水浊中初澄清，净性非从彼所生，是净唯离彼垢染，如是自心亦如是。心性恒常欲光明，为客尘垢所染污，法性心外异生心，说彼非明自性者。吉祥萨ra哈亦云：心性一者诸法种，轮回涅槃从此生，能施所欲诸果报，如意宝心我敬礼。如是说。于《法界赞》中亦云：何为轮回之因者，彼净修治即涅槃，彼即是净法身也。如是说。彼中轮回如何生之理者。于根本续中云：身不变异亦无生，语与意亦复如是，虚空金刚生于念，由颠倒执而系缚。如是说。于《耶谢多杰昆雷杜巴》中云：从光明中所生之识，即是心与意及识，彼乃一切法之根本，是具遍染污与遍清净之自性者。从彼生起二种分别，即我与他。识之所乘为风，风生火，火生水，水生地。从彼等生起五蕴与六处及五境，彼等一切皆与识相杂。如是说。心之自性无分别，由彼力故，生起名为根本识者，无分别之三相和合之心，从彼生起显现能所取之意识，生起有分别，彼等能生起遍染污与遍清净之法。其中显现为我之分别乃是染污意，显现为他之分别乃是意之识。从彼生起四大，从彼生起五蕴，
English
Thus, in the Sutra of the Dharma Collection, it is said: "The realm of beginningless time is the basis of all dharmas. Because of its existence, all beings and nirvana are attained." So it is said. In the Ornament of the Sutras, it is also said: "Just as when water is first clarified from turbidity, the clarity is not born from it, but is only the separation of impurities from it, so is the nature of one's own mind. The mind always desires to be clear and bright, but it is corrupted by sudden faults. A mind other than the Dharma-nature mind is said to be of a nature that is not clear." The glorious Saraha also said: "The mind itself is the only seed of all things, from which arise existence and the passing into sorrow, which bestows the fruits of desires. I prostrate to the mind like a wish-fulfilling jewel." So it is said. In the Praise of the Dharmadhatu, it is also said: "That which is the cause of samsara, when purified, is nirvana itself, and that is also the pure Dharmakaya." So it is said. How samsara arises from that is as follows. In the Root Tantra, it is said: "The body is unchanging and unborn, and so are speech and mind. The vajra of space arises from thought, and is bound by wrong grasping." So it is said. In the Collected Vajra Wisdom, it is said: "That which arises from the clear light, the consciousness, is called mind, intellect, and consciousness, and it is the root of all dharmas, possessing the nature of both complete defilement and complete purification. From it arise two kinds of discrimination, namely self and other. The vehicle of consciousness is wind, from wind comes fire, from fire comes water, from water comes earth. From these arise the five aggregates, the six sense bases, and the five objects, all of which are mixed with consciousness." So it is said. The non-discriminating nature of mind, by the power of its existence, gives rise to what is called the root consciousness, the mind in which the three aspects of non-discrimination are mixed as one. From that arises the consciousness of the mind, which appears as grasper and grasped, giving rise to discrimination. These give rise to dharmas that are completely defiled and completely purified. Among them, the discrimination that appears as self is the defiled mind, and the discrimination that appears as other is the consciousness of the mind. From that arise the four elements, and from that arise the five aggregates,
Chinese
十二生处生起。 这是什么意思呢？ 自性双运虽然恒常存在，但除了道和果的阶段外，在轮回的时候不可能显现。 如果能亲眼见到这样的显现，就能随意获得金刚持的果位。 正因为没有证悟它，众生才会流浪于各种境地。 就像《释续·意旨示教》中所说： 示教未来的边际唯一， 先前的究竟也是如此。 心若能显现， 就能随心所欲地行事。 因为心未被看见， 所以产生了各种不同的见解。 因此，它们在轮回中， 变成了六道众生的名字。 因此，梵天、遍入天和， 大自在天等都依赖于它。 月亮和太阳的运行， 都是它们所为。 三十三天和， 兜率天的处所等， 同样，其他的地狱中， 也以见解在一瞬间到达。 也去往饿鬼道， 去往各种不同的境地。 何时依赖于无明， 甚至也不认识自己。 有想和无想， 因为安住于被认为是众生的状态中， 所以从风中产生， 又从风中再次消亡。 即使在白天和夜晚， 也会堕入对自身形象的执着。 然后，在恐惧轮回的同时， 它们去往各种不同的境地。 那不作分别的心， 虽然安住于轮回的海洋中， 但由于颠倒错乱， 心也会变成狗、豺狼、大象和马。 同样，也会变成猪， 人类中的弄蛇人、 屠夫、恶劣种姓， 以及可食和不可食的各种鸟类。 菩提心会从中生起。 婆罗门等世间智者， 都是从菩提心中产生的。 五蕴等事物会消失， 并且会认识到自己所体验的。 这被称为世间智。 全知者的菩提心， 通过错误执着的修行， 就会成就佛陀， 本性如幻， 仅仅是言语而已。 如是说，从安住在心上的习气力的作用下， 被风所驱动，在各个道中相续。
English
The twelve sense bases arise. What does that mean? Although the nature of union is always present, it is impossible to manifest during samsara, except during the stages of the path and the result. If one were to directly see such a manifestation, one would attain the vajra-holder's state as one wishes. It is because one has not realized it that beings wander in various states. As it is said in the Explanatory Tantra, the Prophecy of Intentions: 'To show the future limit is one, The ultimate of the past is the same. When the mind is made manifest, One should act as one pleases. Because the mind is not seen by it, Different views have arisen. Therefore, they in samsara, Become the names of the six realms. Therefore, Brahma, Vishnu, and, The great powerful one all rely on it. The actions of the moon and sun, All those actions are done. It is said to be the thirty-three, And the abodes of Tushita, Likewise, others also in hell, Go in an instant with views. They also go to the preta realm, And go to various different states. Whenever one relies on ignorance, One does not even know oneself. With conception and without conception, Because one abides in what is considered a sentient being, Therefore, it arises from wind, And again ceases from wind. Even with the parts of day and night, One falls into perceiving one's own form. Then, while fearing samsara, They go to various different states. That mind that does not discriminate, Although it abides in the ocean of samsara, But because it has become inverted, The mind also becomes a dog, jackal, elephant, and horse. Likewise, it also becomes a pig, The human race, snake charmers, Butchers, bad castes, And all edible and inedible birds. The mind of enlightenment will arise. Brahmins and other worldly wise ones, Arise from the mind of enlightenment. The aggregates and other things will disappear, And one will know what one experiences oneself. This is said to be worldly wisdom. The mind of enlightenment of the all-knowing one, Through the practice of wrongly fixating, This arises as a Buddha, Its nature is like an illusion, It becomes merely words.' Thus it is said, from the power of the habitual imprints placed on the mind, Driven by the wind, continuity in each of the realms.
Chinese
结合起来，当转变成执持各种有情众生的形体时，就成了根本。那与作者相同而行持的风心是不可见的，因此就以六道众生的名称来称呼那风心。那心，对于乐、明、无分别这三者，观想为梵天等三位神祇；对于单一滋味的风，观想为日月和昼夜；在六道中执持各种形体而流转。了知诸蕴远离事物而如幻象，从而习气和风得以清净，安住于唯一的菩提心时，就能获得解脱。这是总的显示心的轮回之因的方式。具体而言，关于胎生众生进入轮回的方式，在次第论著中已根据各自的情况进行了阐述。详细而言，在《金刚鬘》中，以十个月和遍入的十种进入方式相结合的方式，详细阐述了在子宫中身体形成的道理，以及形成之后如何安住的方式，安住是脉，动摇是风，布置是菩提心的安立等等，都进行了非常详细的阐述。那部论著将未分散的方法集中在一处进行阐述，因此很容易获得。而在这里，因为文字会变得很多，所以没有进行编排。这部续中说：“真实力与极力，极善与善行。”等等，说出了六轮的所有脉瓣的名称，依靠那些脉瓣中的每一个，都有击中要害的方法，以及从中产生体验的方式，以及依靠那些脉瓣来消除障碍和增进功德的各种安立，似乎是必须依靠脉的名称来领悟的。如果那样领悟，那些名称似乎就很重要，但是，现在这里没有那样的阐述，所以，现在的说法只是名称而已，并不重要。命名有那样的必要，从这部续本身只是稍微提到一些脉产生过患的方式就可以看出来。又，这部续本身说：“从阿赖耶识产生现识。”以及“从阿赖耶识、现识、习气，产生能辨识的相续。染污意、命风，一刹那间完全运行。”等等。说的是连接相续的