Chinese
那個從本初以來就自性清淨的相續心，用蓮花的表徵來表示，存在著明點轉變樂的習氣種子，種子和自性清淨的心也無二無別地混合在一起，所謂用蓮花的表徵來表示轉變樂，如經中所說： 「如蓮生於污泥中， 現於眼前心生喜悅， 之後喜悅便會消失， 光明所生的喜悅亦如是。」 「明點月亮精華身， 區分開來紅日語， 阿字（藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：a，無）具暗意為意， 虛空界於阿中住。」 如是所說，自性清淨的心，因為那三者安住在虛空界中，所以產生輪迴。是這樣說的。因此，精進的
English
That continuum of mind that is primordially and naturally pure, indicated by the symbol of the lotus, is where the seed of the habit of bliss of transformation resides, and that seed and the naturally pure mind are also mixed inseparably. The indication of bliss of transformation by the symbol of the lotus is as it is said: "Just as a lotus born in mud, When it appears before you, the mind is delighted, And after that, the delight disappears, So is the delight born of light." "Bindu moon essence body, Distinguished red sun speech, The letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, meaning: none) dark is mind, The space element abides in A." As it is said, the naturally pure mind, because those three abide in the space element, it generates samsara. That is how it is said. Therefore, the vigor of
Chinese
那三种无明生起显现的烦恼，由此生起变异的安乐，之后变异安乐的种子住在心中，又之后那三种功德生起，由此生起三种毒的分别念显现，积业而与痛苦相连，如轮子般地流转。其中变异安乐的种子，与种子的名识意义相同，三种功德平等安住，与异熟的名识意义相同。像那样对白红风三种，次第五种受用总集等中所说的三种显现的名称的多种类别，虽然在注释中写了，但在此因繁多而不写。关键开启之门等，迅速和蒸发等，以及四种真如等，结合的解说虽然有，但关系不大。注释《遍照金刚》的译文中说：“罗睺时火等的心，ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是一切众生的一个种子。”这样以引经的方式出现，法护贤的新的译文中作为注释的语句。它的意思是：ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是时火，ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是具声，那二者味相同，是总的一切事物，特别是所有有情的生起之种子。其中具声是与智慧相合的殊胜方便，是自性清净的心。时火是与方便味一体的智慧，是本初之身。那二者，次第是不变的安乐和具足一切殊胜，体性也是一个，未被其他四法所染，那些的味精华从一开始就存在。三种功德和清净，习气和本初之身等总集为一，称为ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的文字，本初之身是ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，与清净种子一起是ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，三种功德，虽然包含在那二者之中，但实际上是ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字的“那”字的顶上的水滴等。三种功德和三种基础，从反体的角度分为六种，但五者是同一物，以反体和特征各自区分，清净的心是遍布于那一切的自性法性。
English
Those three ignorances generate manifest afflictions, which in turn generate changing happiness. After that, the seed of changing happiness resides in the mind, and then those three qualities arise again. From that, manifest conceptualizations of the three poisons arise, accumulating karma and connecting with suffering, thus revolving like a wheel. Among them, the seed of changing happiness is the same as the seed consciousness, and the equal abiding of the three qualities is the same as the ripening consciousness. Like that, regarding the three white, red, and wind energies, although many categories of names for the three appearances mentioned in the Five Stages Practice Collection, etc., have been written in commentaries, they are not written here due to their abundance. Although explanations of the key-opening door, etc., quickness, vapor, etc., and the four suchnesses, etc., and union have been given, they are not very relevant. In the translation of the commentary "Vairochana Vajra," it says, "The mind of Rahu, time, fire, etc., Ae (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) and Vam (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) are the one seed of all beings." This appears as a way of quoting scripture, and in the new translation of Dharma Protector Zangpo, it is made into a statement of commentary. Its meaning is: Ae (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is time-fire, and Vam (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is sound-possessing. The sameness of taste of those two is the seed that generates all things in general, and especially all sentient beings. Among them, sound-possessing is the supreme method mixed with wisdom, which is the naturally pure mind. Time-fire is the wisdom that is one in taste with method, which is the primordial body. Those two are unchanging bliss in sequence and possess all perfections. Their essence is also one, and they are not stained by the other four dharmas, but the essence of those tastes has been present from the beginning. The summation of the three qualities, purity, habitual tendencies, and the primordial body into one is called the letters Ae Vam (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). The primordial body is the letter Ae (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), and together with the pure seed is the letter Vam (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). The three qualities are included in both of those, but in reality, they are the upper part of the drop of the letter "Na" of the letter Vam (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Although the three qualities and the three bases are divided into six from the perspective of the opposite side, the five are of one substance and are distinguished by the opposite side and individual characteristics. The pure mind is the nature of dharma that pervades all of that.
Chinese
例如埃വം字，以其缘起，轮回的诸法都显现。又如果认为一个因产生多个果不合理，那不是的。真实而言，因也没有一和多，果也脱离了一和多。但在显现不灭的角度上，一个因产生一个或多个果的安立也可以，一个或多个因产生一个或多个果的安立也可以。因为在错乱的显现上，没有确定性，也不允许实用，所以因缘如何显现，就可以如何安立。这里缘起之生和四边遮止之理，在其他释论中有详细说明。第二是： 天水无量光为泥， 根本视为分别念， 舍罪根本为树干， 文字吽相而生起， 独母罗摩二苑圃， 于二 अलग 处而安住， 四瓣次第为四枝， 安住大乐之境中。 这是说，前面所说的，所依能依风心之六法中，笔直之母身，以及极细微之白明点精勤二者是身的法，极细微之红明点语，与分别念相伴之风的精华，黑色之界黑暗，以及习气之种子，这三者也安立为心的法。又说明点和风等，分别念和习气是心，是从部分的角度安立的。但实际上，所有这些都是心。对此，暂时把身心显现为不同的这个作为基础，不做分析而进行说明。这样，前面所说的埃വം和合之心，现在依赖并安住在身体上，具有种子和功德三者，以及从本有身中产生的微细身。这三者的集合，之前的三个集合是现在三门的因，现在这三门会融入未来的三个集合，所以未来的三个集合是这些的果。其理由是，融入的含义不是指在一个同时的事物中进入另一个事物，而是像新融化的酥油一样，它的残渣
English
For example, the syllables E-Vam, through their interdependence, all phenomena of samsara appear clearly. Furthermore, if one thinks it is unreasonable for one cause to produce multiple effects, that is not the case. In reality, there is neither one nor many in the cause, and the effect is also free from one and many. However, from the perspective of the non-cessation of appearance, it is acceptable to establish one cause producing one or many effects, or one or many causes producing one or many effects. Because in the confused appearance, there is no certainty and it does not allow for practical application, therefore, however the causes and conditions appear, it is permissible to establish them accordingly. Here, the arising of mere interdependence and the method of negating the four extremes are explained in detail in other commentaries. The second is: Sky water immeasurable light is mud, The root is regarded as conceptual thought, Abandoning sin, the root is the trunk, The letter Hum arises in form, The two gardens of the solitary mother Roma, Reside in two separate places, The four branches in the order of four petals, Abide in the realm of great bliss. This means that, among the six dharmas of the dependent and the dependence, wind and mind, mentioned above, the straight mother's body, and the two extremely subtle white bindus of vigor and diligence are the dharmas of the body, the extremely subtle red bindu of speech, the essence of wind accompanied by conceptual thought, the black realm of darkness, and the seed of habit, these three are also established as the dharmas of the mind. Furthermore, it is explained that the dots and winds, conceptual thought and habits are the mind, which is established from the perspective of parts. But in reality, all of these are mind alone. Regarding this, for the time being, taking this appearance of body and mind as different as the basis, and explaining it without analysis. Thus, the mind of E-Vam combined, mentioned above, now relies on and abides in the body, possessing the three of seed and qualities, and the subtle body arising from within the innate body. From the collection of these three, the previous three collections are the cause of the present three doors, and these present three doors will dissolve into the future three collections, so the future three collections are the result of these. The reason for this is that the meaning of dissolving is not like one thing entering another thing in a simultaneous event, but like newly melted butter, its residue
Chinese
诸母逐渐耗尽，变成蜡烛的精华时，就像人们说酥油的油块融入这蜡烛中一样。那时，蜡烛就是油块的果实。同样，粗大的身体因业和时的力量而衰弱时，中阴界中只有三类存在。不仅如此，还有其他的说法，粗大的融入微细的界中，比如云融入虚空。而且，像这样的中阴界，仅仅是三类存在，却又再次产生粗大的身体，并且依靠它而存在。总的来说，要确定这一点。词义是，天，即虚空之水。虚空是，快乐虚空本身的界。如是说，贪欲的显现分别念，连同种子，都是。它就像水一样，因为是觉性的本体，所以明亮而清澈。无量光（अमिताभ，Amitābha，无量光）的象征，是融化的所依。虽然实际上说的是白色，但也顺便提到了微粒，因为精液和微粒的结合才是圆满的快乐，而不是仅仅只有白色。粗大身体的红白二者，因为是粗大的，所以像土块一样。它所依赖的，是与贪欲分别念的快乐之水混合，从而变成泥土，这种变化是连同所依赖的。因为身体的这些属性是产生的根基。要像莲花的茎从中所生的泥土一样理解。在根等处，从遍照（Vairocana）的转变中，出现“那是完全舍弃根而做的”。这似乎是由于梵文 Pikalpa 和 Vivartza 的字母差异，导致梵文原本不同。在新旧两种翻译的注释中，都强调了“具有茎的莲花根”，例如从种子、水和泥土中产生嫩芽和茎一样，从法界的种子、虚空的水和精液微粒的泥土中，产生了三有的水流、茎、花瓣和花朵。这种转变的快乐也安住在与大乐相同的味道中，因此以它的名字命名。最初的音的自性，被称为智慧，诸佛如是命名。又如“完全舍弃根”一样。
English
As the mothers gradually diminish and become the essence of the candle, it is like saying that the lump of ghee merges into this candle. At that time, the candle is the fruit of the lump. Similarly, when this coarse body weakens due to the power of karma and time, only three types of beings remain in the intermediate state. Not only that, but there are also other terms for the coarse merging into the realm of the subtle, such as clouds merging into the sky. Moreover, from such an intermediate state, which is only three types of beings, this coarse body arises again and also exists in dependence on it. In general, this should be ascertained. The meaning of the words is: Heaven, that is, the water of the sky. The sky is: the realm of bliss itself. As it is said, the manifest conceptualizations of desire, together with their seeds, are. It is like water, being clear and pure because it is the nature of awareness. The symbol of Amitabha (अमिताभ，Amitābha，Immeasurable Light) is the melting support. Although white is explicitly mentioned, particles are also thrown in incidentally, because complete bliss comes from the combination of semen and particles, not from white alone. The red and white of the coarse body are like lumps of earth because they are coarse. That which is relied upon, mixed with the water of bliss of desire and conceptualization, becomes mud. That transformation, together with the reliance, is because those qualities of the body are the basis of arising. Think of it like the mud from which the lotus stem grows. In the transformation of Vairochana at the root and so on, it appears that "it was done by completely abandoning the root." This seems to be due to the difference in the letters of the Sanskrit Pikalpa and Vivartza, resulting from different Sanskrit originals. In both the new and old translations of the commentary, it is emphasized that "the lotus root with a stem" is like the sprout and stem arising from seed, water, and mud. From the seed of the Dharmadhatu, the water of the sky, and the mud of semen particles, the stream, stem, petals, and flowers of the three realms arise. That bliss of transformation also abides in the same taste as great bliss, and is therefore named after it. The nature of the first sound is called wisdom by the Buddhas. Again, like "completely abandoning the root."