Chinese
直至无有尽头。所谓无生，就是要了解空性的法性。所谓业，是包含剩余的关联之词。为什么呢？因为一切都已生。所谓一切都已生，就是指对有情存在的法性的执取。如果这样，那是否就是常恒之物呢？并非如此，因为“生即无生”。这是因为，当个别辨识的智慧融入时，外在和内在等一切有之法皆为空性。如此，内外自性光明的心的智慧，即是父亲所引发的世俗，与母亲所引发的胜义谛，二者无别的菩提心，于法界中生起。此外，总的来说，经论中也说：“坏灭、生起、空性、住立等是存在的。”因此，要知道内外世界是无常不稳固的。所谓无灭，是指阿赖耶识菩提心自性光明的执取。所谓业，也是包含剩余的关联。为什么呢？因为一切灭尽就是死亡的生，是指六根与境和识分离。如果这样，那是否就是永远不生的法性呢？并非如此，因为“灭即无灭”。即使根灭，阿赖耶识菩提心也不会灭。因此，大乘经论中也这样说：有时，色和心的相续似乎断绝，但阿赖耶识的一切种子，从自性上来说是不可见的。但这并非像外道的常恒不变之物。如此，了悟阿赖耶识的灭与不灭二者无别，就是将空性的法性，胜义谛与世俗谛二者无别的菩提心，生起为如镜般的智慧。所谓无住，是指根如幻象般，内在空性的法性。所谓一切住，是指识如阳焰般住立。如果那样，那是否就是常恒不变的法性呢？
English
Until there is no end. That which is called unborn is to be known as the nature of emptiness. That which is called karma is a word of connection with remainder. Why? Because all is born. That which is called all is born is the close apprehension of the nature of beings that exist. If that is so, is it something permanent? No, because "in being born, there is no birth." This is because, when the wisdom of individual discernment enters, all existing things, outer and inner, etc., are empty. Thus, the wisdom of the mind, luminous by nature, outer and inner, is the relative truth aroused by the father, and the ultimate truth aroused by the mother, the mind of enlightenment, indivisible into two, is generated in the sphere of dharma. Furthermore, in general, the scriptures also say, "Destruction, arising, emptiness, and abiding exist." Therefore, it is only to be known that the outer and inner worlds are impermanent and unstable. That which is called non-cessation is the apprehension of the mind of enlightenment, the basis of all, luminous by nature. That which is called karma is also a connection with remainder. Why? Because all cessation is the existence of death, which refers to the separation of the six faculties from their objects and consciousness. If that is so, is it a dharma that never arises? No, because "in cessation, there is no cessation." Even if the faculties cease, the mind of enlightenment, the basis of all, does not cease. Thus, in the great vehicle scriptures, it is said: Sometimes, it seems that the continuity of form and mind is cut off, but all the seeds of the basis of all are invisible by nature. However, this is not like the permanent and unchanging thing of the heretics. Thus, realizing that the cessation and non-cessation of the basis of all consciousness are non-dual is to generate the nature of emptiness, the mind of enlightenment indivisible into the two truths, ultimate and relative, as mirror-like wisdom. That which is called non-abiding refers to the nature of emptiness within, like faculties that are like illusions. That which is called all abides refers to consciousness abiding like a mirage. If that is so, is it a dharma that is permanent and unchanging?
Chinese
如果问是这样吗？“安住本身中，无有安住。”意思是说，如此这般，识安住在六根本身中，识在对境各自方面生起并游行安住。像这样，如果了悟烦恼意安住和不安住二者无别，那么就是生起内空性之法性胜义谛和世俗谛二者无别的菩提心平等性之智慧。 “无有对境”是指解释为外境所取是空性。 所谓“一切对境”，是指意的识对一切境都是对境。 这样的话，境是常恒、坚固、不变的自性吗？如果问是这样吗？“对境本身中，无有对境。”意思是说，识对不同的境对境，但由于境是空性，自性不成立，所以没有对境之境。 像这样，意的识对境和无有对境二者无别地了悟，就是生起外空性之法性胜义谛和世俗谛二谛无别的菩提心各自证悟的智慧。 五根识没有去和来，阿赖耶识就像住所或家一样，意识就像布施一样，烦恼意就像主人一样，五根识就像事物自性一样安住，对不同的境去和来。“去来本身中”，意思是说，像这样，在去和来本身中，没有来和去。首先，识见到境的相状是去，然后，在境声等其他方面仅仅对境时，最初灭尽称为来。那么，最初识的去是谁见到？然后，本来来是谁见到？没有去来。识在不同的境中生起并游行时，如果识从根直接出去，那么后来识在根中没有是合理的。然而，如果识没有生起，那么也不应该在不同的境中遮断。这就像酥油灯、镜子、海、放大镜、种子、杜鹃、回声一样，是光明清澈的体性。像这样，五根
English
If asked, is it like that? "In the very abiding, there is no abiding." This means that, in this way, consciousness abides in the six faculties themselves, and consciousness arises and dwells, traveling in its own aspects of objects. Like this, if one realizes that the afflicted mind's abiding and non-abiding are inseparable, then it is to generate the wisdom of the equality of the Bodhicitta, in which the ultimate truth of the nature of inner emptiness and the conventional truth are inseparable. "Without an object" means that the external object of grasping is explained as emptiness. The so-called "everything is an object" means that the mind's consciousness is an object for all objects. In that case, is the object a permanent, solid, and unchanging nature? If asked, is it like that? "In the very object, there is no object." This means that even though consciousness is directed towards different objects, since the object is emptiness and its own nature is not established, there is no object of the object. Like this, realizing that the mind's consciousness, object, and non-object are inseparable, is to generate the wisdom of the Bodhicitta, in which the ultimate truth of the nature of outer emptiness and the two truths of conventional truth are inseparable, each realizing separately. The five sense consciousnesses have no going and coming. The Alaya consciousness is like a dwelling or a house. The mind consciousness is like giving. The afflicted mind is like a master. The five sense consciousnesses abide like the nature of things, going and coming to different objects. "In the very going and coming," it means that, in this way, in the very going and coming, there is no coming and going. First, seeing the appearance of the object is going, and then, when merely focusing on other aspects such as the sound of the object, the initial cessation is called coming. Then, who sees the initial going of consciousness? Then, who sees the original coming? There is no going and coming. When consciousness arises and travels in different objects, if consciousness goes directly from the faculty, then it is reasonable that consciousness is not in the faculty later. However, if consciousness does not arise, then it should not be cut off in different objects either. This is like a butter lamp, a mirror, the ocean, a magnifying glass, a seed, a cuckoo, an echo, and is the nature of clear light. Like this, the five
Chinese
了知五种蕴的识，没有来去，证悟胜义和世俗菩提心无别，即生起精进的智慧。现在这部续的体性是什么呢？如《吉祥密集》中所说，难道不是像镜中影像一样显现吗？对于那些先进行思辨的人，为了显示这个确定的教证，如“唉玛沃，从耶开始的秘密法”等等。一切有情都具有如来藏，即胜义菩提心，也就是佛的智慧。但他们没有认识到这一点，而是被自己颠倒的分别念所幻化。那么，它是如何幻化的呢？如“显现种种”所说，由于分别念的力量，众生的种类不可思议，身体、受用、处所、安乐和痛苦都显现和幻化成各种各样的不同。然而，它们的自性是：自性本自圆满的坛城中，本来就是佛，安住于此，因为他人难以证悟，所以称为秘密。如是，第十二章，极密心髓云布品中，“自性秘密之义是”，的意义解释为：以具坛城的坛城，于坛城而修持坛城。如是说，一切器情世间，本来就安住于大圆满的坛城中，因为被众生颠倒的分别念所遮蔽，所以看不见。本体自性极秘密，是指佛与众生无别的意义。这将在所讲的法中解释，涅槃的坛城，一切如来和轮回的一切法，不是各自独立的，而是无二无别的。因为是本来成佛的同一体性的特征，所以佛与众生本来在成佛的本体中无别，但众生以分别念而流转，其根本是无明，从中生出五道众生不可思议的种类，成熟并流浪。对于那些以正确的世俗谛为主执着的人来说，如“不是其他”所说，即声闻等。
English
The consciousness of the five aggregates, realizing that there is no coming or going, and the inseparability of ultimate and conventional Bodhicitta, is to generate diligent wisdom. Now, what is the nature of this tantra? As stated in the "Glorious Guhyagarbha Tantra," isn't it like showing a reflection in a mirror? For those who prioritize contemplation, in order to show this definitive statement, such as "Emaho, the secret Dharma from Ye," etc. All sentient beings have the Tathagatagarbha, which is the ultimate Bodhicitta, that is, the wisdom of the Buddha. But they do not realize this, and are transformed by their own inverted thoughts. So, how is it transformed? As it says, "Manifesting various things," due to the power of discrimination, the types of beings are inconceivable, and bodies, enjoyments, places, happiness, and suffering all appear and transform into various differences. However, their nature is: in the mandala of the self-perfected nature, they are originally Buddhas, abiding there, and because it is difficult for others to realize, it is called secret. Thus, in the twelfth chapter, the chapter on the cloud arrangement of the extremely secret essence, the meaning of "the meaning of the secret of nature is," is explained as: with the mandala possessing mandalas, meditate on the mandala in the mandala. As it is said, all container and content are originally abiding in the mandala of the Great Perfection, but because they are obscured by the inverted discrimination of beings, they cannot be seen. The essence of the entity is extremely secret, which refers to the meaning of the inseparability of Buddhas and sentient beings. This will be explained in the Dharma being taught, the mandala of Nirvana, all the Tathagatas and all the Dharmas of Samsara are not separate, but non-dual. Because it is the characteristic of the same nature of originally becoming a Buddha, Buddhas and sentient beings are originally inseparable in the nature of becoming a Buddha, but sentient beings wander with discrimination, and their root is ignorance, from which the inconceivable types of the five paths of beings are born, mature, and wander. For those who mainly cling to the correct conventional truth, as it says, "It is not other," that is, Shravakas, etc.
Chinese
即使是佛，如果不行持，也不会成佛。迷惑是指众生和佛，本来在成佛的自性中也是一，在体性上也是一，没有分别。然而，众生因无明和分别念，导致轮回的种类不可思议地成熟和流转。如来以智慧之剑刺破无明之卵的壳，是具有大智慧光明的法性之主。因此，一切众生都具有如来藏。众生是由自己的分别念之业所化现，化现之声如同魔术师仅以物质的形象，化现出各种不同的众生形象，愚笨的孩童则认为那是真实的。魔术师和精通其因缘的人们，则知晓那是虚假的。同样，无明的魔术师和贪爱取着形成了物质的蕴聚，但具有五眼的圣者们知晓那是虚假的，而孩童则认为是真实的。因此，众生如同幻化。又是如何幻化的呢？是多种多样的。聚集为六道的那些众生，内部的种类不同，也有很多。在圣法中，世尊说：‘种姓之子们，我看见了，在人的身体上，有各种不同头部的众生，所见尚且不可思议，更何况是旁生等其他的众生呢？’受用是指天、人和其他的众生，也包括布施的共同因。一般来说，是对欲妙的执取。处所是三处：地上、地上方、地下。痛苦是三种：和平常一样，是对三恶趣的执取。等等之声，也包括肢体的众多痛苦。那么，像这样在轮回的根本中所说的众多过患，是从什么因缘产生的呢？是从对我和我所的执着产生的，是被烦恼的意所控制的。如果这样的话，像这样在这里不由自主地造作
English
Even if one is a Buddha, if one does not practice, one will not attain Buddhahood. Delusion refers to sentient beings and Buddhas, which are inherently one in the nature of Buddhahood, and also one in essence, without any distinction. However, sentient beings, due to ignorance and conceptual thought, cause the types of samsara to ripen and wander in inconceivable ways. The Tathagata, with the sword of wisdom, pierces the shell of the egg of ignorance, and is the lord of the Dharma-nature, endowed with great light of wisdom. Thus, all sentient beings possess the essence of the Tathagata. Sentient beings are emanated by the karma of their own conceptual thoughts. The sound of emanation is like a magician who, with only the appearance of matter, emanates various different forms of sentient beings, which foolish children perceive as real. Magicians and those who are skilled in its causes and conditions know that it is false. Similarly, the magician of ignorance and the aggregates of grasping and attachment form the aggregates of matter, but the noble ones who possess the five eyes know that it is false, while children see it as real. Therefore, sentient beings are like illusions. And how are they emanated? They are diverse. Those beings gathered in the six realms, and the different kinds within them, are also many. In the sacred Dharma, the Bhagavan said: 'Sons of good family, I have seen that on the human body there are beings with various different heads, and even seeing that is inconceivable, what need is there to mention other beings such as animals?' Enjoyment refers to gods, humans, and other sentient beings, and also includes the common cause of generosity. Generally, it is the grasping of desirable qualities. The places are three: on the earth, above the earth, and below the earth. Suffering is of three kinds: as usual, it is the grasping of the three lower realms. The word 'etc.' also includes the many sufferings of the limbs. So, from what causes do the many faults mentioned as the root of samsara arise? They arise from grasping at self and what belongs to self, and are controlled by the afflicted mind. If that is the case, like this, acting involuntarily here