Chinese
此外，有时它作为引导者进入快乐、痛苦以及非痛苦非快乐的感受中。由于依赖于进入的识，因此，任何感受都依赖于它而生起。如是说，应详细了解。第六，由“恒常不转变，自性愚钝”所表示。其自性如阿赖耶识般不能缘取一切境，又如意识般不能决断一切境的差别，因此，于一切时分不能辨别意义的差别，不转变或不决断，仅执取自境，自性愚钝，是无分别的识。如《楞伽经》云：“心如舞者而住，意如嘲笑者，与五者俱之识，了知显现如彩色。”又如《宝积经》云：“草、木、瓦砾等，幻师作为因，以咒语随所欲，显现色之事物。色与显现、作意与贪，以及眼等作为因，眼识如幻，如阳焰般摇动。不来任何之境，亦不去其他境。如此之识生起时，不应考察有与无。”第七，由“三三二”至“完全圆满”之间所表示。退转之时有九种，即睡眠、昏厥、闷绝之时三种，以及道清净之时、入定之时、获得决定之时三种，如是三三为二，加上因聋盲等根衰败，以及不遇境，以及根不全三种，于彼等时分退转。最终于佛地，此即转为成所作智，而意识则转为妙观察智。如是五门之五识与五欲不离，故与欲界相合，因此，三界相续中具足之故，因此，此即是使欲界完全圆满，此乃五门之究竟意义。《楞伽经》云：
English
Furthermore, sometimes it enters as a guide into feelings of pleasure, pain, and neither pleasure nor pain. Because it relies on the entering consciousness, any feelings arise dependent on it. As it is said, it should be understood in detail. Sixth, it is indicated by "constantly unchanging, naturally dull." Its nature, like the Alaya-consciousness, cannot apprehend all objects, and like the mental consciousness, it cannot discriminate all the differences of objects. Therefore, at all times, it cannot distinguish the differences of meanings, it does not change or decide, it only grasps its own object, and its nature is dull, it is a non-conceptual consciousness. As the *Lankavatara Sutra* says: "The mind dwells like a dancer, the intellect is like a jester, the consciousness together with the five, understands appearances like colors." Also, as the *Ratnakuta Sutra* says: "Grass, wood, and gravel, the magician uses as causes, with mantras according to whatever he desires, he manifests the reality of form. Form and appearance, attention and desire, and eyes etc. are used as causes, eye consciousness is like an illusion, it wavers like a mirage. It does not come to any object, nor does it go to other objects. When such a consciousness arises, one should not investigate existence or non-existence." Seventh, it is indicated from "three three two" to "completely perfect." There are nine times of reversal, namely, the three times of sleep, fainting, and unconsciousness, and the three times of the path being purified, being in meditative equipoise, and obtaining certainty, thus three threes are two, plus the three of impaired faculties such as deafness and blindness, and not encountering objects, and incomplete faculties, at those times there is reversal. Ultimately, in the Buddha-land, this itself is transformed into the wisdom of accomplishing activities, and the mental consciousness is transformed into the discriminating awareness wisdom. Thus, the five consciousnesses of the five gates are inseparable from the five desirable qualities, therefore, they are in harmony with the desire realm, therefore, because they are complete in the continuum of the three realms, therefore, this is what makes the desire realm completely perfect, this is the ultimate meaning of the five gates. The *Lankavatara Sutra* says:
Chinese
应当知道解脱。如是等等开示。呼唤楞伽之主后，广为开示的那些，名为四部经之义的种种解释。以彼等方式，将那四部经完全解释为大根本。应当知道如实解脱，了知黑暗的自性于秘密的法界中，不杂而入于完全圆满。因此，于《楞伽经》中说：心如舞者般存在，意如持杖者相似，五种识如朋友一般，种种分别念善为观察。以及，于《宝积经》中说：意与根相连，是五种识之因，以恒常清净之智慧，于所入之所依因上善为观察。如是无有能作与所作，此真如不是其他，一切法之真如，以互相之力而生起，瑜伽士们如是观，于真如中明见。如是所说，应当于经咒之甚深密意获得定解。第三，宣说生起之三根本，有三：略说、广说、结尾。第一，从“楞伽”至“一切之根本”之间开示。如果想知道第三支是什么，就呼唤结集者楞伽之主，问他，那三个根本是什么呢？就像这样：显现事物的根本是身，声音言语的根本是语，一切法的根本是心或意，如是简要地开示了三种差别。第二，从“楞伽”至“无论什么都是觉性”之间开示。呼唤楞伽之主后，关于事物的根本——身，从自性法性之体性中什么也不成立，于迷乱和道路的体性上，显现为好坏、大小等种种，因此以业和体性二者，显现为轮回和涅槃的二种显现。同样，关于言语的根本——语，从声音之基——语的体性中，什么也不成立的平等自性中，由于所说之声音变得不一致，所以无论什么都变化和生起，即是显现为二种显现的种种。如是，作为一切法之根本或因的心
English
One should know liberation. Thus, it is shown up to that point. Having called the Lord of Lanka, those extensively explained are called the various explanations of the meaning of the four sutras. In that way, those four sutras are completely explained as a great root. One should know to truly liberate, knowing the nature of darkness in the secret realm of reality, entering into the complete and perfect without mixing. Therefore, in the precious sutra of the Lankavatara, it says: The mind abides like a dancer, the intellect is like one holding a staff, the five consciousnesses are like friends, whatever discriminations are thoroughly observed. And, in the Dense Array of Jewels Sutra, it says: The mind connected to the senses is the cause of the five consciousnesses, with constant pure wisdom, one thoroughly observes the entering support cause. Thus, there is no doer or deed, this suchness is not different, the suchness of all dharmas, arises by mutual force, yogis see it that way, clearly seeing in suchness. As it is said, one should gain certainty in the profound meaning of the sutras and tantras. Third, explaining the three roots of manifestation, there are three: brief explanation, extensive explanation, and conclusion. First, from "Lanka" to "the root of all" is shown. If one wonders what the third branch is, calling the compiler the Lord of Lanka, and asking him, what are those three roots? Like this: the root of appearing things is the body, the root of sound and speech is speech, and the root of all dharmas is mind or intellect, thus the three distinctions are briefly shown. Second, from "Lanka" to "whatever is also awareness" is shown. Having called the Lord of Lanka, regarding the root of things—the body—from the nature of reality, nothing at all is established, but in the nature of delusion and the path, it appears as various things like good and bad, big and small, thus with both karma and nature, the two appearances of samsara and nirvana arise. Similarly, regarding the root of speech—speech—from the basis of sound—the nature of speech—from the equal nature where nothing at all is established, because the sounds spoken become inconsistent, whatever changes and arises, that is, various appearances that appear as two appearances. Thus, the mind that is the root or cause of all dharmas
Chinese
或者说心，其本来的自性，没有任何可以指出的东西，却又无碍地显现，了知一切，即是觉性。因此，事物的自性是：从圆满的智慧中，在无边的觉性坛城里，身体无需造作，显现为法身；自显觉性的光明中，语言无需造作，是觉性的音声；在不变的普贤智慧中，心无需造作，离于思虑；一切显现的色相，融入平等性的法身中；一切声响的音声，融入表征的自性音声中；所有的一切知识和觉性，是心的表征自性，融入智慧觉性的心中。觉性如不变的金刚，无有分别，智慧离于作为。如是说，应当反复思维。而且，要以佛陀所说的经教量、上师智者的口诀量、自己修习的证悟体验量这三种量来确信，学习珍宝金洲的意趣。在《智慧秘密灯珍宝口诀续》中说：以三种“是”来决断，对身语意生起确信。到达珍宝金洲，一切都显现为黄金。了知轮涅无有好坏。如同狐狼和埃的眼睛一样，决断为无二。如是所说等等，在广大圆满大圆满的续部和释论中可以了知。第三，从“楞伽”到“发出”之间所说，即是开示。呼唤“楞伽的主人”，如前所说的三种，是作为一切的基础，所以称为“根本”。由此门径，内外一切都清晰地显示，必定能发出。如是，对自性的开示，也转变为词义解释。那么，心的意识，在六支、四句、三根本的场合中都出现过，因此变得重复，所以不能确定吗？并非如此，因为那些都是心识的作用，所以没有矛盾。六支是心识无碍的作用，是显现一切的门径。阿赖耶识是心识的自性，染污意识是心识的自我之因或执取之分，五根是心识显现的道路。
English
Or mind, its original nature, has nothing that can be pointed out, yet it appears unhindered, knowing all, which is awareness itself. Therefore, the nature of things is: From the perfection of wisdom, in the boundless mandala of awareness, the body effortlessly manifests as the Dharmakaya; in the clear light of self-arisen awareness, speech is the effortless voice of awareness; in the unchanging Samantabhadra wisdom, the mind is effortless, free from thought; all appearances of form dissolve into the equality of the Dharmakaya; all sounds of sound dissolve into the signifying self-nature of voice; all knowledge and awareness, as much as there is, is the signifying self-nature of the mind, dissolving into the heart of wisdom awareness. Awareness is like an unchanging vajra, indivisible, wisdom free from action. As it is said, one should repeatedly contemplate. Moreover, one should have faith in the three measures: the scriptural authority of the Buddha's words, the experiential instructions of wise lamas, and one's own experience of meditative realization, and learn the intention of the precious Gold Island. In the Tantra of the Precious Lamp of Secret Wisdom Instructions, it says: Decide with the three "is," generate faith in body, speech, and mind. Having gone to the precious Gold Island, everything appears as gold. Knowing that samsara and nirvana have no good or bad. Like the eyes of a fox and an "E," decide on non-duality. As it is said, etc., this can be known in detail from the Great Perfection tantras and commentaries. Third, from "Lanka" to "issuing forth" is what is shown, that is, the instruction. Calling out to the "Lord of Lanka," the three things spoken of before are the basis of everything, therefore called the "root." Through this gateway, everything inside and outside is clearly shown, and it will surely issue forth. Thus, the explanation of the nature also becomes a definition. So, is the consciousness of mind, because it appears in all the occasions of the six branches, four phrases, and three roots, does it become repetitive and therefore uncertain? It is not so, because all of those are the play of mind consciousness, so there is no contradiction. The six branches are the unceasing play of mind consciousness, the gateway through which everything appears. The alaya is the nature of mind consciousness, the afflicted mind is the cause of the self of mind consciousness or the aspect of grasping, and the five senses are like the path of the clarity of mind consciousness.
Chinese
三根本是意识的基础，因此在未证悟时如此显现，但证悟时则是自显智慧。从智慧圆满中：轮回的意识是突发的，不是自性，而是由因缘显现，如同言说的影像与自身相似。分别念的心性，无论如何观察都会看到其他。众多的次第分别念，在一切门中游走，就像一人拥有众多窗户，并非是意义的多种清净。如是说。 各种轮回的分别念，与圆满智慧的自性为一。圆满的智慧即是分别念，任何分别念即是智慧。不存在差别，智慧圆满的自性，是舍弃一切、具有一切实体的。这执着众多的分别念，被称为菩提心。如是说。 离勤作意之心，现证成佛，因果二者无别，远离转变。清净的觉性安住自位，通过行持本身就能见到。无论生起何种觉性的种类，都不是清净之外的其他。在不可思议之时了知。如是说，等等，非常之多，因此精通深奥秘密心髓的口诀之要点，是极其重要的。 第三，以经续、教言的例子消除黑暗的疑惑，分为二：显示疑惑的执着方式，消除其执着的疑惑。第一，从《楞伽经》的“如是”到“对此有分别念”之间显示。 呼唤《楞伽经》的持者，在道之时的六支和四句经以名相显示，指出三根本，这些是如实地为了显示道本身的支分和经以及三根本而宣说的。 如此，将颠倒的六识、四种类别和三门，作为道的根本来近似显示，就像老鹰猛扑向食物一样，以驱除障碍的方式。 导师种姓之主、大法王所说的一切甚深佛法，有的是放在心中思考后宣说的，有的是直接从口中说出的，有的是对于不理解的人，以问答的方式引导而说的，共有三种。那么，这些是什么呢？第一种被称为胜义谛或口诀。