Chinese
所有地方众生的心，被称为金刚。为了稳固，称为心。如是等等所说，心性于共同大乘中，最初是种姓之心的自性，依赖种姓和善知识的力量，从发起菩提心开始，到金刚般的等持为止，是因位时的心，以及果位的无上佛地所摄的一切，这些不作任何转变，称为金刚萨埵。金刚萨埵是自我的安乐。自我的安乐是心的体性。心的体性是佛与众生无二无别。如是应当了知。因此，二种姓也只是从一个法界显空的角度来区分，其体性或自性无别，是无漏无为的大聚合，这是全知法王的无垢见解。于大车中说，其自性清净，本体无垢的心性，是佛陀的殊胜智慧，本自存在的心的自性，从光明的分显中，佛陀色身的功德自然成就，以九喻开示。空性方面，如虚空般的法身功德，在所有经和续中都已宣说。此二者无别，是无始以来的善妙法界。不变故，称为自性安住的种姓。清净垢染，功德显现增长，故称为增长的种姓。然其根本是自明觉的智慧光明。如是说。同样，全知荣尊巴的教言，以及上文引用的《俱合续》中的教证，还有《三昧耶经》中说：如此金刚般不可摧毁者，是具有无始时间的菩提心，以及依赖种姓和善知识的力量，从发起菩提心开始，到金刚般的等持为止，是其因位时的心，以及果位的如意树和如意宝般的法身及其事业，这些心性无有自性差别，如金刚般不可分割，是普贤王如来的心
English
The mind of all sentient beings in all places is said to be Vajra. Because of its stability, it is called Mind. As it is said and so on, the nature of mind in the common Mahayana, initially is the self-nature of the lineage mind, relying on the power of lineage and spiritual friends, from the arising of Bodhicitta onwards, up to the Vajra-like Samadhi, is the mind of the causal stage, and all that is included in the unsurpassed Buddha-ground of the fruition stage, these are without any transformation, called Vajrasattva. Vajrasattva is one's own bliss. One's own bliss is the nature of mind. The nature of mind is the inseparability of Buddha and sentient beings. Thus, it should be understood. Therefore, the two lineages are also merely distinguished from the perspective of the appearance and emptiness of one Dharmadhatu, their essence or self-nature is inseparable, it is the great unconditioned and uncontaminated aggregate, this is the immaculate view of the omniscient Dharma King. In the Great Chariot, it is said that the mind-nature, which is naturally pure and whose essence is stainless, is the supreme wisdom of the Buddha, the self-nature of the mind that has been present from the beginning, from the manifestation of luminosity, the qualities of the Buddha's Rupakaya are spontaneously accomplished, which is shown by nine similes. In terms of emptiness, the qualities of the Dharmakaya, like the sky, are explained in all Sutras and Tantras. The inseparability of these two is the good Dharmadhatu without beginning. Because it is unchanging, it is called the lineage of self-abiding nature. Because it purifies defilements and manifests the increase of qualities, it is called the lineage of growth. However, its root is the luminous wisdom of self-awareness. Thus it is said. Similarly, the words of the Omniscient Rongzompa, and the quotations from the Samputa Tantra mentioned above, and the Samaya Sutra say: Thus, that which is indestructible like a Vajra, is the Bodhicitta with beginningless time, and relying on the power of lineage and spiritual friends, from the arising of Bodhicitta onwards, up to the Vajra-like Samadhi, is the mind of its causal stage, and the Dharmakaya and its activities, which are like the wish-fulfilling tree and the wish-fulfilling jewel in the fruition stage, these minds have no difference in self-nature, are indivisible like a Vajra, and are the mind of Samantabhadra.
Chinese
“མས་”是指基、道、果三者无别的自生智慧，被称为菩提心或种性。 敏珠林法王等所有宁玛派的班智达和成就者都一致认可这种观点。 详细内容可从全知蒋扬钦哲旺波的著作《如来藏空性论》和《他空见狮吼声》以及《俱生心修法及其支分》中了解。 与此相符，卓贡阿底峡尊者也说： 在《观法界之歌》中说： 犹如孕妇腹中的胎儿， 虽然存在却看不见。 同样，被烦恼遮蔽的法界也看不见。 法界为何不是我？ 不是女人，不是男人。 从一切执着中解脱， 如何执着应该观察。 以不净、无常、痛苦这三种行为来调伏自心。 空性是佛陀所宣说的经典。 诸佛如是说。 所有这些都能止息烦恼， 但不能损害那个界。 又说： 法界自性如虚空， 无因无缘。 无生、无老、无住、无灭，是无为法。 佛与法界无别， 获得此种姓，真实不虚，无害， 从本以来就是自性寂静。 如是，将远离遍计所执烦恼，与无漏功德无别的法界，显空双运的无为法，安立为种性。 帝洛巴从奥明净土迎请的《真实量教言》，在空行母口诀中说： 犹如灯在瓶中， 不显于外。 一旦瓶子破碎， 灯的光明就会显现。 同样，瓶子就是自己的身体， 光明如同明灯。 一旦被上师的口诀打破， 佛的智慧就会显现。 还有，帝洛巴赐予那若巴的《大手印恒河》中说： 例如虚空的自性超越颜色和形状， 不会被黑白等所染污和改变。 同样，自心之精髓超越颜色和形状， 不会被善恶黑白之法所染污。 无法被劫波的轮回所遮蔽。
English
“Ma” refers to the self-arisen wisdom that is inseparable from the ground, path, and fruition, and is referred to as the mind of enlightenment or the lineage. All the panditas and siddhas of the Nyingma school, including the Dharma King Minlingpa and his brothers, have unanimously accepted this view. For details, one can refer to the omniscient Jamyang Khyentse Wangpo's works such as "The Empty Essence of the Tathagatagarbha" and "The Lion's Roar Affirming Other-Emptiness," as well as "The Practice of Innate Mind with its Limbs." In accordance with this, Lord Atisha also said: In the "Song of Viewing the Dharmadhatu": Just as a fetus is in a pregnant woman's womb, Although it exists, it is not seen. Likewise, the Dharmadhatu obscured by afflictions Is also not seen. Why is the Dharmadhatu not me? Not a woman, not a man. Liberated from all grasping, How to grasp should be examined. By the three actions of impurity, impermanence, and suffering, One purifies the mind. Emptiness is the sutra that the Buddha taught. As the Victorious Ones have said, All of these can stop afflictions, But cannot harm that element. And also: The nature of the Dharmadhatu is like space, Without cause or condition. Without birth, aging, abiding, or destruction, it is unconditioned. Buddha and Dharmadhatu are inseparable, Obtaining that lineage in the same way, True and not deceiving, harmless, From the beginning, it is naturally peaceful. Thus, the Dharmadhatu, which is empty of conceptual afflictions and inseparable from uncontaminated qualities, the union of appearance and emptiness, the unconditioned, is established as the lineage. In the Dakini's instructions, "The Valid Measure of the Teachings Brought from Akanishta by Tilopa": Just as a lamp is inside a vase, It does not appear outside. Once that vase is broken, The light of the lamp will appear. Likewise, the vase is one's own body, The clear light is like a lamp. Once broken by the guru's instructions, The wisdom of the Buddha will become clear. Also, in the Mahamudra Ganga given by Tilopa to Naropa: For example, the nature of space transcends color and shape, It is not stained or changed by black and white, etc. Likewise, the essence of one's own mind transcends color and shape, It is not stained by virtuous or non-virtuous, black or white dharmas. It cannot be obscured by the cycles of kalpas.
Chinese
如是说。由无二导师金刚所著的《真如十论》，出自自在弥勒巴的教导之中。若欲知真如，非有相亦非无相。未经上师之语庄严，中观亦仅为中等。如是说。大婆罗门对自在玛尔巴所教导之歌中亦云：空性与悲心无别，无有间断本元之心，本来清净之真如，见虚空与虚空相合。如是说。米拉日巴尊者赐予斯瓦仁钦的口耳传承实物开显中云：有身者皆具，此心要之义，本来即存在。因此有情为成佛之因，因中生果，非始有乃现有。如是总说。于别说贡绒口耳传承根本长寿三法的请问答复金刚歌中云：就胜义谛而言，魔障亦非成佛。如是等等。就世俗谛而言，轮回与涅槃，一切皆有，能仁如是说。如是暂时分开名言之二谛，最终，有显现为实物，无为空性之法性二者，体性无别，味道一体，无自知他知，有非有，一切皆为双运宽广之境。如是不分别之胜义谛，显现力量。如是证悟之智者，不见名识而见智慧，由此自然生起悲心，力量与无畏陀罗尼等，凡是佛之功德，如珍宝般显现。此乃瑜伽士我之证悟量。如是无垢圣者之智慧所见，如实正直地开示，香仁波切于最胜道之究竟云：究竟之了义心要法身，自性清净光明之界，三世诸佛来与不来，圣者之众证悟与未证悟，能仁宣说与未宣说，释经者解释与未解释，法性光明离戏清净此，本来自成，无增无减而住。那
English
Thus it is said. From the teachings of the Lord Maitripa, in the "Ten Treatises on Suchness" composed by the non-dual teacher Vajra: "If you wish to know suchness, it is neither with characteristics nor without characteristics. Without being adorned by the words of the guru, Madhyamaka remains only mediocre." Thus it is said. Also, in the song of instruction given by the great Brahmin to the Lord Marpa: "Emptiness and compassion are inseparable, the innate mind without interruption, the suchness that is pure from the beginning, seeing the union of space and space." Thus it is said. From the oral transmission of the manifestation of reality given by Lord Mila to Nyiwa Rinchen: "All embodied beings possess this essential meaning from the beginning. Therefore, sentient beings are the cause of Buddhahood. The result arises from the cause, not newly created but already present." Thus it is generally taught. Specifically, in the Vajra song answering questions on the root of the Ngomdzong oral transmission, the three longevity practices: "In terms of ultimate truth, obstacles are not different from Buddhahood." And so on. "In terms of conventional truth, samsara and nirvana, all exist, as the Sage has said." Thus, temporarily separating the two truths of name and concept, ultimately, "Existence appears as objects, and non-existence is the nature of emptiness. Their essence is inseparable, of one taste, without self-awareness or other-awareness, neither existent nor non-existent, all is the vast expanse of union." Thus, the ultimate truth, which is non-conceptual, is revealed. "The wise one who realizes this does not see consciousness but sees wisdom. From this, compassion naturally arises, along with powers, fearlessness, dharanis, and all the qualities of the Buddha, appearing like precious jewels. This is the measure of my, the yogi's, realization." Thus, the way of seeing through the immaculate wisdom of the noble ones is shown directly and straightforwardly. Zhang Rinpoche, on the ultimate supreme path, said: "The ultimate definitive essence is the Dharmakaya, the realm of self-nature, pure and clear light. Whether the Buddhas of the three times come or do not come, whether the assembly of noble ones realizes or does not realize, whether the Thubpas speak or do not speak, whether the commentators explain or do not explain, this nature of reality, clear light, free from elaboration, pure, is spontaneously present from the beginning, without increase or decrease. Na."
Chinese
如同清净的虚空，世界经历成住坏空， 被火焚烧，被风摧毁等等， 即使在无数劫中遭受损害， 虚空也不会受损，没有增减。 如同阳光普照，被云层遮蔽， 黑暗笼罩，云层消散之时， 显现出光明的增减变化一般， 太阳的本质却不会有增减。 如是安住不变化的法身， 不在自身的心外，别无他处。 各种轮回全部从心中显现， 不认识自心，颠倒错乱的显现， 扰乱了轮回的器情，增长痛苦。 如能确定认识自心，便会显现超越痛苦的， 无边智慧和大乐。 因此，一切都从自己的心性中， 散发出来，如果能认识自己的心性， 就能了解一切有情众生的法性。 了解此，便能了解涅槃等一切法。 完全了解一切法，便能超越三界。 了解一法，便能精通一切法。 如是说。嘉瓦让炯多吉以内在意义自相关联地，以“一切法”和《摄大乘论》的教证，详细阐述了种性的分类。又有些人认为，增长的种性是新出现的，但并非如此，等等。自性安住种性法界，以及增长的八识清净的智慧，清楚地显示为界和智慧二者，而这二者也如水界、黄金和天空一样，被认为是清净的。如是，以《中边分别论》的教证，成立自性清净。如小论二部中所清楚显示的那样，第七世也认为，与六十四种功德法无别的界空性，是极殊胜的空性。司徒·班钦等人的观点，如噶举派所周知的那样。如《喜金刚》中所说： “ निश्चितं वस्तु सर्वेषां，dag pa de bzhin nyid du brjod （藏文），निश्चितं वस्तु सर्वेषां（梵文天城体），niścitaṃ vastu sarveṣāṃ（梵文罗马拟音）， निश्चितं वस्तु सर्वेषां（所有事物的真实确定性）， 所说的意义是，续部