Chinese
即烦恼意等止息。如此，若此二者未被烦恼意彻底区分，则会陷入无作用的过失。如果于无想等持中，没有烦恼意的我执和“我”之慢，那么生于无想，恒时非为烦恼性的圣者，也将会陷入同样的过失。又，烦恼意，于善、不善和无记之心等中也存在。如何存在呢？因为于彼等一切生起我执之心，所以烦恼意显现存在。因此，是俱生且与相似者相应的生处。因此说：不混杂的无明，五者也相同，等持的差别，无定义的过失转变，生于无想的因，无我执的过失转变，具有我执者，于一切方面皆不应理。若无烦恼意，则二无三者相违，若无彼，则我执，于一切处皆不应理。若恒时于入于真实义之心之境中生起，则于三时一切生起者，即是不混杂的无明。因此，意是烦恼性的缘故，是隐蔽且无记的，是与四种隐蔽的烦恼恒时相应的。因此，若说烦恼意不可分离，是这样的，然此二者于想蕴三者存在之时，此二者也有合一之时，以“作者普贤”之名，存在的根本过患是从我执中产生的，彼于空性中变为无我，即是吉祥普贤，烦恼意和意的识二者清净即是吉祥普贤，于体性三身之时，则是报身。彼之真实义清净则是法性之如是和智慧之如是无别的法身，如是之自在。
English
That is, the afflicted mind and so on cease. Thus, if these two are not completely distinguished by the afflicted mind, they will fall into the fault of being without function. If, in the samadhi of non-perception, there is no clinging to self and no pride of "I" in the afflicted mind, then being born without perception, the noble ones who are constantly non-afflicted will also fall into the same fault. Moreover, the afflicted mind also exists in virtuous, non-virtuous, and neutral minds. How does it exist? Because the mind that clings to self arises in all of them, the afflicted mind is manifestly present. Therefore, it is the source of simultaneous arising and correspondence with similar things. Therefore, it is said: Unmixed ignorance, the five are also the same, the difference of samadhi, the fault of undefined terms, the cause of being born without perception, the fault of being without clinging to self, those who have clinging to self are unreasonable in every way. If there is no afflicted mind, then the two without the three will be contradictory. If there is no that, then clinging to self will not be reasonable in all places. If it always arises in the realm of the mind that enters into the true meaning, then that which arises in all three times is called unmixed ignorance. Therefore, since the mind is afflicted, it is obscured and neutral, and it is always associated with the four obscuring afflictions. Therefore, if it is said that the afflicted mind cannot be separated, it is so, but when these two exist as the three aggregates of consciousness, there is also a time when these two are united, with the name of "Samantabhadra the agent," the root fault of existence arises from clinging to self, and when it becomes selfless in emptiness, it is glorious Samantabhadra, the afflicted mind and the consciousness of mind are both pure, which is glorious Samantabhadra, and at the time of the three kayas, it is the sambhogakaya. The purity of its true meaning is the dharmata of suchness and the dharmakaya in which the suchness of wisdom is inseparable, the freedom of suchness.
Chinese
以及无分别的智慧。如是，应当观察一切经之王所说，因恐文繁故未书写。以真实世俗如幻之理而清净者，乃是修习三种道之识，现证三身。于加行道，修习趣入他之境物的识，则化身得清净。于见道，修习安住于阿赖耶识之我，则报身得清净。于修道，修习我的，阿赖耶识得清净，得法身。如是，以真实胜义谛，与真实世俗如幻之理二者，三种识得清净，三身亦于法界性中为一。如是。甚深圆满大论中，我，即安住于阿赖耶识之心清净者，以执我为有，乃轮回之根本，故心之作者为普贤王如来。我的，即阿赖耶识清净者，乃识之王吉祥金刚萨埵。他，即五根识清净者，乃菩萨与忿怒尊。彼等亦于极清净之法界性之智慧中为一。如是。又五身亦为一，自性身与一切佛及如来藏为一。法身与一切佛及身（སྐུར་）为一。报身与一切佛及意为一。化身与一切佛及行（སྦྱོད་པར་）为一。自性光明身与一切佛，及有情自性圆满大坛城中无别为一。如是，我与我的他等，唯是颠倒分别念，若有未悟之异体，则圣者五眼亦不能见，故无有微细，亦无有未成智慧之行境之甚深。如是结尾语。外境执著颠倒之念即内执
English
and the non-conceptual wisdom. Thus, one should look at what is said in the King of all Sutras, but I have not written it because I fear it would be too verbose. That which is purified in the manner of true conventional illusion is the manifestation of the three bodies through the cultivation of the three aspects of consciousness on the path. On the path of joining, by cultivating the consciousness that engages with the object of the other, the emanation body becomes completely pure. On the path of seeing, by cultivating the mind that abides in the base of all, which is called "self," the enjoyment body becomes completely pure. On the path of meditation, by purifying the all-ground consciousness, which is called "mine," one obtains the Dharma body. Thus, the three consciousnesses are purified in the two ways of true ultimate reality and true conventional illusion, and the three bodies are also one in the nature of the Dharma realm. Thus it is said. According to the teachings of the Great Perfection, the self, that is, the mind abiding in the base of all, is purified. Since the root of existence is the thought of self, the mind-maker is Samantabhadra. Mine, that is, the all-ground consciousness, is the king of consciousness, glorious Vajrasattva. The other, that is, the five sense consciousnesses, is purified as bodhisattvas and wrathful deities. These are also one in the wisdom of the utterly pure nature of the Dharma realm. Thus it is said. Furthermore, the five bodies are also one: the essence body is one with all Buddhas and Suchness. The Dharma body is one with all Buddhas and the body. The enjoyment body is one with all Buddhas and the intention. The emanation body is one with all Buddhas and the activity. The naturally luminous body is one with all Buddhas and is indivisibly one with sentient beings in the mandala of the Great Perfection of inherent nature. Thus, self, mine, and other are merely inverted conceptualizations. If there were another separate entity that was not understood, then even the five eyes of the noble ones would not see it, so there is no subtlety, nor is there any depth that has not become the object of wisdom. This is the concluding statement. The inverted thought of grasping external objects is the internal grasping.
Chinese
以染污的心行持颠倒的分别，在其他处所心生迷惑，心识颠倒错乱摇动，这些也都是不存在的。 为什么呢？ 因为一切对境的显现，都是由迷惑的心强行安立的。由迷惑的心将本不存在的对境强行安立为存在。对境独立存在，以及心不迷惑而自主存在，这些是从来没有过的。 那么，对于颠倒的认识本身，有因和果，以及因果之间的联系吗？ 经中说：“颠倒分别因果续”。 也就是说，颠倒分别的相续，是具有烦恼的意，执著于我的相续。 为什么呢？ 因为经中说：“轮回根本的过患，源于对我的执著”。 结果是指三界六道众生的所有烦恼蕴。 为什么呢？ 因为经中说：“六道众生的生灭、身体和受用，处所和痛苦的轮转等等，除了颠倒分别之外，什么也没有。” 所谓相续，是指心和心所产生的业的习气，在因位时并不明显，而在果位时则显现的自性。 此外，对于颠倒分别的因和果，以及相续本身的因和根本，是从何处产生的呢？ 经中说：“无基无根界刹那”。 也就是说，阿赖耶识的四种含义，是无基、无根、无始时界，以及阿赖耶识相续的刹那。 就像日月安住于虚空而没有基础一样，阿赖耶识没有所依的根基。 就像树木的根不依赖于其他一样，阿赖耶识的根本不依赖于其他六识。 它是无始时界的因，并且具有一切习气的刹那。 有些人说，阿赖耶识没有基础和根本，这与“无始时界”的说法相矛盾。 此外，如果从无始时以来就是一切法的处所，那么也与“刹那”这个词的含义相矛盾。 像这样
English
Even with a defiled mind, engaging in distorted conceptions, and with the mind confused in other places, the intellect moving in a reversed and chaotic manner – none of these actually exist. Why is that? Because all appearances of objects are forcefully imputed by a confused mind. It is the confused mind that forcefully imputes existence onto objects that are, in reality, non-existent. There has never been a time when objects existed independently, or when the mind existed autonomously without confusion. So, does that very distorted cognition have causes and effects, and a connection between cause and effect? It is said, "Distorted conception, cause, effect, continuum." That is to say, the continuum of distorted conceptions is the mind afflicted with afflictions, the one that clings to self. Why is that? Because it is said, "The faults of the root of existence arise from clinging to self." The result refers to all the aggregates of afflictions of beings in the three realms and six classes of beings. Why is that? Because it is said, "The arising and ceasing of the six classes of beings, their bodies and enjoyments, their places and sufferings, the cycle of delusion, and so forth, are nothing other than distorted conceptions." The continuum refers to the karmic imprints of mind and mental events, which are not apparent at the time of the cause but are manifest at the time of the effect. Furthermore, what are the cause and effect of that very distorted conception, and from what do the cause and root of that continuum itself arise? It is said, "Groundless, rootless, realm, instant." That is to say, the four meanings of the all-ground consciousness (ālaya-vijñāna) are that it is groundless, rootless, the realm of beginningless time, and the instant of the all-ground continuum. Just as the sun and moon abide in the sky without a foundation, the all-ground consciousness has no basis of support. Just as the roots of trees do not depend on others, the root of the all-ground consciousness does not depend on the other six consciousnesses. It is the cause of the realm of beginningless time and is endowed with the instant of all imprints. Some say that because the all-ground consciousness has no ground and no root, it contradicts the term "realm of beginningless time." Furthermore, if it is the abode of all phenomena from beginningless time, then it also contradicts the meaning of the term "instant." Like that,
Chinese
即使是这样，所谓“无基无根”是指就现在的时间而言的。所谓“界”这个词的意思是，就无始的时间而言的。所谓“刹那”这个词的意思是，就阿赖耶识的刹那，从心的习气相续的刹那中积累而言的。这样，阿赖耶识是无基无根，是无始时间的界，具有习气相续的刹那中没有间断的特点。因此，它具有力量并且被认为是强大的，所以很难被圣道的智慧所转变。为了消除这个疑问，说了“清净的界性”。“决定”这个词的意思是，阿赖耶从最初的时候就是菩提心法性清净的，只是中间被五毒的垢染的刹那相续所覆盖而已。那么，所谓“无始时间的界”也是，因为轮回是无始的，所以阿赖耶从最初的时候就是菩提心法性的，这样说也是矛盾的。其次，最初的时候是菩提心法性的。那么，菩提心的法性是无上的佛的智慧，所以众生从最初的时候就应该成佛了。第三，轮回和涅槃二者成为二元对立也是矛盾的。菩提心法性应该成为无上的佛，这样说也是不合理的，因为众生从最初的时候就具有菩提心。这样说，并不是说具有菩提心就已经成佛了，比如牛奶一样。所谓无始的时间，只是轮回的暂时的开始。这也是一个名称，那是最初时间的阿赖耶菩提心，就像水和牛奶一样，因为具有后来改变的时间，所以像清澈的例子一样。轮回和涅槃二者成为二元对立，所以又说阿赖耶从最初的时候就是菩提心法性的，这样是不行的。这样说也是矛盾的，比如石女一样。为什么又是这样呢？因为自己具有
English
Even so, the so-called "without basis and root" refers to the present time. The meaning of the word "realm" is in relation to beginningless time. The meaning of the word "moment" is in relation to the moment of the Alaya-vijnana, accumulated from the continuous moments of the mind's habitual tendencies. Thus, the Alaya-vijnana is without basis and root, the realm of beginningless time, possessing the characteristic of being uninterrupted in the continuous moments of habitual tendencies. Therefore, it possesses power and is considered strong, so it is difficult to be transformed by the wisdom of the noble path. To dispel this doubt, it is said, "The nature of the pure realm." The word "determination" means that the Alaya is pure in the nature of Bodhicitta from the very beginning, but is only covered in the middle by the continuous moments of the stains of the five poisons. Then, the so-called "realm of beginningless time" also implies that since samsara is beginningless, the Alaya is of the nature of Bodhicitta from the very beginning, which is also contradictory. Secondly, in the beginning, it is of the nature of Bodhicitta. Then, since the nature of Bodhicitta is the unsurpassed wisdom of the Buddha, beings should become Buddhas from the very beginning. Thirdly, it is also contradictory that samsara and nirvana become dualistic. It is unreasonable to say that the nature of Bodhicitta should become the unsurpassed Buddha, because beings possess Bodhicitta from the very beginning. Thus, it is said, but it is not said that having Bodhicitta means that one has already become a Buddha, like milk. The so-called beginningless time is only the temporary beginning of samsara. This is also a name, that is, the Alaya Bodhicitta of the initial time is like water and milk, because it has the time of later change, so it is like a clear example. Because samsara and nirvana become dualistic, it is again said that the Alaya cannot be of the nature of Bodhicitta from the very beginning. This is also contradictory, like a barren woman. Why is it so? Because one possesses