Chinese
从三时的差别和四方面来说，第一方面，有自性和相两种。第一是：因是心性本无始，无有边际无偏堕。如是说。其中最初显示因缘，是因为轮回和涅槃二者的共同基础，所以才最初显示。而且，一切乘的共同语言中，轮回和涅槃的主宰或权力的因是心性，这样著名。（125）其中清净的心和不清净的心两种，清净的心是，如《宝性论》所说：地住于水，水住于风，水住于虚空之中，虚空不住于风和水，以及地的界中。同样，蕴、界、处，住于业和烦恼中。业和烦恼不住于如理作意中，如理作意住于心中，不如理作意住于心的清净中，心的自性诸法，什么也不住。如是所说的心的清净，就是如来藏。它没有开始，时间的开始和结束等等，都是由分别念假立的缘故。胜义谛的缘起，是不可说为彼和异，从常断的边解脱的缘故。如《阿毗达磨经》所说：无始时际之界，是诸法一切之处，以彼有故诸有情，及以涅槃皆可得。以及《解深密经》也说：行界和胜义（126）的体性，是一和异离的体性。如是所说，心的清净，对于佛和有情的界，没有做一和异的区分，无有偏颇地周遍，所以没有边际，没有堕入常和断的方面。清净的阿赖耶识的智慧是涅槃的种果之因，是轮回的权力或主宰之因。不清净的阿赖耶识的识是轮回的实际之因，但不是涅槃之因。因此，将佛的如来藏本身作为心，作为轮回和涅槃一切的无则不生的基础之义，如《嘿茹迦续》所说：此即名为轮回。
English
From the divisions of the three times and the four aspects, the first aspect has two aspects: essence and appearance. The first is: "The cause is the beginningless nature of mind, without limits and without partiality." Thus it is said. Among them, the cause and condition are initially shown because they are the common basis of both samsara and nirvana, so they are shown only at the beginning. Moreover, in the common language of all vehicles, it is famous that the cause of the lord or power of samsara and nirvana is the nature of mind. (125) Among them, there are two kinds of minds: pure mind and impure mind. The pure mind is, as stated in the Uttaratantra: "Earth abides in water, water in wind, water abides in space, space does not abide in wind and water, and the realm of earth. Likewise, the aggregates, realms, and sources abide in karma and afflictions. Karma and afflictions do not abide in proper attention, proper attention abides in the mind, improper attention abides in the purity of the mind, the nature of the mind, all dharmas, do not abide in anything." The purity of mind as stated is the Tathagatagarbha. It has no beginning, because the beginning and end of time, etc., are falsely imputed by conceptual thought. The dependent arising of ultimate truth is inexpressible as being the same or different, and is liberated from the extremes of permanence and annihilation. As stated in the Abhidharma Sutra: "The realm of beginningless time is the place of all dharmas, because of its existence, all beings and nirvana can be attained." And also in the Samdhinirmocana Sutra: "The nature of the realm of action and ultimate truth (126) is the nature of being free from one and different." As it is said, the purity of mind, for the realm of Buddhas and sentient beings, does not make a distinction of one and different, and is pervasive without partiality, so it has no limits and does not fall into the aspects of permanence and annihilation. The wisdom of the pure Alaya-consciousness is the cause of the seed-fruit of nirvana, and the cause of the power or lord of samsara. The consciousness of the impure Alaya-consciousness is the actual cause of samsara, but not the cause of nirvana. Therefore, the Tathagatagarbha of the Buddha himself is regarded as the mind, and as the meaning of the basis without which all of samsara and nirvana cannot arise, as stated in the Hevajra Tantra: "This is called samsara."