Chinese
也不会改变。同样，也应了解阿赖耶识，阿赖耶是所有种子的显现，显现为一切。就像那个丸药，由于因缘而在感官的体验中显现为各种各样，清净、不清净和极清净的处所、身体和体验，在各自的阶段中显现。正如认识到丸药中有各种成分一样，意识也能认识到阿赖耶识中存在着实际显现的和虽然没有实际显现，但却在各个方向和时间中无限显现的种子。就像把丸药误认为是酥油丸一样，有些人将阿赖耶的一切显现执着为我和法。就像把丸药误认为是水银一样，有些人认为这五蕴是业成熟的自性，是痛苦之法。就像把丸药认为是金子的原料一样，有些人认为这个五蕴也能成为居住在清净刹土中的众生，其身体和体验完全清净的因。智者们认为，虽然那个丸药没有显现为金子，但并没有脱离金子的自性。虽然显现为水银，但金子并没有变成水银。虽然没有水银的自性，但水银的自性不稳定，容易变成各种各样，容易耗尽。金子的自性更加稳定，难以改变，不会变坏，即使是猛烈的火焰也难以耗尽。同样，不清净的显现是不稳定的，具有极强的欺骗性。前后世的显现容易改变，通过修道可以耗尽。清净的显现则与之相反，能够主宰清净的身体和体验，能够带来利益。也不会再变为不清净，而且还能产生更加清净的刹土和脱离痛苦的极乐，因此是稳定而不欺骗的。因此，那个具有各种成分的丸药，相互比较而言，会变成金子的自性而真实存在。同样，具有各种成分和显现的阿赖耶识，也会像清净显现的体验一样真实存在。当所有突发的错觉习气都耗尽时，它所产生的显现也就不存在了。本来
English
Nor will it change. Similarly, the ālaya-vijñāna should also be understood. The ālaya is the manifestation of all seeds, appearing in all things. Just as that pill appears in various ways in the experience of the senses due to conditions, pure, impure, and extremely pure places, bodies, and experiences appear in their respective stages. Just as one recognizes that there are various ingredients in a pill, consciousness also recognizes that in the ālaya there are seeds that actually appear and seeds that, although not actually appearing, appear infinitely in all directions and times. Just as one mistakes a pill for a ghee pill, some people grasp the appearance of everything in the ālaya as self and dharma. Just as one mistakes a pill for mercury, some people think that these five aggregates are the nature of the ripening of karma, the dharma of suffering. Just as one mistakes a pill for the raw material of gold, some people think that these five aggregates can also become the cause of the bodies and experiences of beings who dwell in pure lands, which are completely pure. The wise think that although that pill does not appear as gold, it is not separate from the nature of gold. Although it appears as mercury, gold has not become mercury. Although it does not have the nature of mercury, the nature of mercury is unstable, easily transformed into various forms, and easily exhausted. The nature of gold is more stable, difficult to change, will not deteriorate, and is difficult to exhaust even by a raging fire. Similarly, impure appearances are unstable and have a very deceptive nature. The appearances of previous and subsequent lives are easy to change and can be exhausted by cultivating the path. Pure appearances, on the other hand, are the opposite, able to dominate pure bodies and experiences, and able to bring benefit. Nor will they become impure again, and they can also produce more pure lands and the supreme bliss of liberation from suffering, so they are stable and not deceptive. Therefore, that pill with various ingredients, in comparison with each other, will become the nature of gold and truly exist. Similarly, the ālaya-vijñāna with various ingredients and appearances will also truly exist like the experience of pure appearances. When all sudden adventitious habituations of error are exhausted, the appearances produced by it will also no longer exist. Originally,
Chinese
从母体本初界的自性光芒不间断显现的现象是自然成就的，这永远不可能逆转，因为其自性本质是不可分割的。因此，应当了知，远离错谬的智慧自显清净，如实安住于实相。如是，如果将轮回的诸法都证认为完全清净的本尊之体性，那么，如果有人想知道什么是“完全清净的本尊”？法性义本尊是显空不二的智慧。是脱离迁变的遮障的金刚身。法性真如的细微习气也已穷尽，于平等性中成佛。是解脱了一和多的边际，不可思议的。是虽已脱离一切相的行境，却显现为一切所知之自性。是与过去、现在、未来的一切善逝无别、无异的自生智慧身。是轮回与涅槃一切法于平等性中成佛。那是遍一切种姓的主宰，义本尊。有法，表相本尊是，超越了相之行境的智慧身，显现为表相的标识之手印。显现为面容、手等相之形象的寂静和忿怒本尊，主尊和眷属，所依和能依之形象，如各续部中所说。因此，一切法于显空平等性的法界中，以同一方式清净，成为具有智慧金刚身之坛城主尊的体性。或者，由于安住于三门金刚三之自性中，而成为三部。五蕴清净为五部等，五部和百部等，乃至无量幻化网之部类，也可进行区分。如同不净显现有多少，清净的区分也有多少。对于一个法来说，其体性自性清净，并且由于不离大平等性的状态。由于法性从一无所有中可以显现一切的关键，自显无别的现象是无限的，因为是幻化网的游舞。因此，虽然在无量佛土中完全清净，但无论如何结合分类和归纳的差别，都不会有冲突，因为一切法都不离脱离一和多的法性，大平等性，自生智慧的自性。
English
The spontaneously accomplished appearance of the unceasing radiance of the ground of being, the mother, is impossible to reverse, because its very nature is inseparable. Thus, it should be known that the self-appearance of pristine awareness, free from corruption, abides in reality as pure. Thus, if one establishes all the phenomena of samsara as the nature of a completely pure deity, if one wonders what is meant by "completely pure deity," the deity of the meaning of dharmata is the wisdom that is non-dual appearance and emptiness. It is the vajra body free from the obscuration of transmigration. Even the subtle habitual tendencies that obscure the dharmata, the suchness, are exhausted, and one becomes enlightened in equanimity. It is inconceivable, liberated from the extremes of one and many. It is the nature that, although free from all objects of signs, appears in all aspects of knowable things. It is the self-existing wisdom body that is non-different and inseparable from all the Sugatas of the three times. It is the enlightenment of all samsara and nirvana in equality. That is the lord of all families, the deity of meaning. The deity of characteristics, the subject, is that very wisdom body that transcends the objects of signs, appearing as the symbolic mudra of form. The peaceful and wrathful deities appearing in the form of faces, hands, and other signs, the main deity and retinue, the support and the supported, appear as taught in the respective tantras. Therefore, since all phenomena are of one nature in the sphere of the equality of appearance and emptiness, they are pure as the nature of the main deity of the mandala with the wisdom vajra body. Or, since they abide in the nature of the three vajras of the three doors, they are the three families. The five aggregates are purified as the five families, and so on. It is also possible to differentiate between the five families and the hundred families, and so on, up to the families of the immeasurable net of illusion. Just as there are impure appearances, there are also pure distinctions. For a single phenomenon, its essence is naturally pure, and because it does not move from the state of great equanimity. Because of the key that anything can arise from the dharmata, which is nothing at all, the appearance of self-appearance without limit is limitless, because it is the play of the net of illusion. Therefore, although it is completely pure with countless Buddhafields, there is no contradiction in how the differences of classification and collection are combined, because all phenomena do not go beyond the dharmata that is liberated from one and many, the great equality, the nature of self-existing wisdom.
Chinese
如是，因此，诸续部中结合各自的本尊数量，宣说了多种清净的修持方法。如是宣说大清净之理，也于此续中说：器情诸续皆清净，以及秘密明点坛城界，生起智慧种性母，大种性之如来藏，菩提心乃金刚聚，根境时识诸法，于普贤王坛城中，大我慢者殊胜之，以意之五智而观。等等。于其他续中，吉祥金刚说：有情皆是佛，然为客尘所染。时轮经说：有情皆是佛，此外无有其他大佛存在于此世间。瑜伽母续《普行续》说：此诸众生皆五佛之自性，如舞者与善画师之显现，何处名为大乐唯一者，以唯一之姿态作多种之舞。黑汝嘎之《噶波》说：以体性因之乘，知有情为成佛之因，以果咒之乘，观心性即是佛。如是等等。此外，共同的大乘中也说：一切法皆于一切相中现证菩提。如是说。第二，破除对此不合理之处，分共同和个别两种。首先，低劣者说：这些器情通过修道，仅是显现为清净的因，而非真实清净，因为它们显现为痛苦和集起之自性。对此，我们承认对于我们这些不净之眼者来说，显现是不清净的。如果一致地显现为清净，那又有什么争论的余地呢？虽然显现如此，但我们认为实相并非如此，而是自性清净。如果实相不需要显现，那是因为被错觉所染污的心识会颠倒显现。就像将雪山看成蓝色一样。因此，中观中说：若以空性而诘难，谁能回答所说？
English
Thus, therefore, in the tantras, various methods of purification are taught in conjunction with the number of deities of one's own retinue. The way of great purification is taught in this tantra as well: "The vessels and essences, all the tantras are realized as pure," and "The secret bindu, the mandala's sphere, the elements, the wisdom, the mother of the family, the great Suchness of the family, the bodhicitta is the vajra assembly, the faculties, objects, times, and consciousnesses, in the mandala of Samantabhadra, the great self-essence, the superior one, seeing with the five wisdoms of the heart." And so on. In other tantras as well, Hevajra says: "Beings are indeed Buddhas, but they are obscured by adventitious stains." The Kalachakra says: "Beings are Buddhas, there is no other great Buddha in this world." The Yogini Tantra, the All-Performing Tantra, says: "All these beings are the nature of the five Buddhas, appearing like dancers and good painters. Where is the great bliss called the only one? With the demeanor of the only one, they perform the dance of many." The Heruka Galpo says: "With the vehicle of the characteristic cause, know beings as the cause of Buddhahood. With the vehicle of the result mantra, meditate on the nature of mind as Buddhahood itself." And so on. Furthermore, in the common Mahayana as well, it is said: "All dharmas are completely and perfectly enlightened in all aspects." Thus it is said. Second, refuting the inappropriateness of this is divided into two: common and specific. First, those of inferior intellect say: "These vessels and essences, when cultivated on the path, are merely the cause of appearing pure, but they are not actually pure, because they appear as the nature of suffering and origin." To this, we also agree that for those of us with impure eyes, the appearance is impure. If it appears purely to everyone in agreement, then what basis for argument is there? Although the appearance is such, we believe that the reality is not so, but is naturally pure. If the reality does not need to appear, it is because the mind contaminated by delusion appears perversely. Like seeing a snow mountain as blue. Therefore, the Madhyamaka says: "If challenged with emptiness, who can answer what is said?"
Chinese
这样做。那不能回答一切。将变得与要证明的相同。如是说，应知晓。例如，当确立一切法为空性时，对于非空性的立宗，无论以业果、轮回、涅槃安置何种法，立宗本身与之前的所立相同，因为其自身在自性未成立之前无法成立。因此，无论安置多少为了成立非空性的立宗，都如火上添柴一般，成为成立空性的理证的助伴。因此，如同在所知范畴内无法找到驳斥空性的理证一样，在此，无论为了成立诸法非清净而安置什么，立宗本身就是需要成立的清净，因此在所知范畴内，对于成立一切法实相为清净的理证，无法找到能够驳斥的论证。当以大清净进行辩论时，谁能回答，谁能说话？那不能回答一切。将变得与要证明的相同。应如是说。如果众生是佛，那么当众生在地狱中受苦时，就会推论佛也有痛苦等等，这也是不成立的。因为在地狱中受苦只是在不了解实相的迷惑者的面前显现的现象而已，而在这种现象的面前，他们不是佛，所以没有这个过失。而实际上没有痛苦等等。如《幻化网续》所说：若无真实觉性之自明智，则善逝刹土亦见为恶趣处。若悟胜乘平等之义，则恶趣处即成光明喜乐之境。如是说。此外，如果一切法本来就是佛性，那么就会推论一切都会显现，以及不需要修道等等，这是非常粗劣的智慧，是悲悯的对象。这就像说，如果海螺是白色的，那么在有眼疾的人看来也应该是白色的，以及不需要努力治疗眼疾一样。因此，不按实相显现是因为被迷惑所染污，因此为了消除迷惑需要修道，就像一切法的自性是空性一样，为了显现它需要修道。因此，清净