Chinese
再者，显现为聚集于身体且具有意之作用的心性，由于贪欲、嗔恨、愚痴、我慢、嫉妒等烦恼之数各自在本位清净，自性本来解脱，故已超越对治之造作。因此说五蕴即是佛土。又，对于成为犹豫之基础，显现为分别与执着的心性，由于忆念是与非、有与无等种种之执持，各自在本位清净，故说“不善罪行成佛友”，以及“行持功德五种相，亦是法界之缘起”，又说“大种世尊”，以及“五蕴现证佛”。如是，以上是直接开示显现之心性。现在，第二部分是总结以上内容，开示眷属获得心的自在。如经中“导师如是说”等所开示，经文和文字中，导师亲自宣说了显现心性的意义，因此二障得以清净，证悟为身与智慧，为自他之利益，大菩萨光明无边者，集合者之名号等的眷属，即佛陀、菩萨、以及执持世间形象者，如上者之有与无，以及显现之心如是，有戏论与无戏论，以及极无戏论与最无戏论之自在获得后，于一切时中，成为任何事物皆无法摧毁之三身大金刚之姿态。如是，以上是确立遍布显现之心性，分为三部分而开示。现在，第二部分是心金刚经之总结，开示其利益与功德，分为二部分，首先是简略开示祈请，如“此后又”等，经文中已明确。第二是详细开示回答，分为二部分，简略开示问答与详细解释问答。首先是简略开示问答，如“此后导师普贤”等，经文中已明确。现在，第二部分是心之经的总结，详细开示问答，分为二部分，详细开示明觉与从明觉所生之心之问答，又是祈请，
English
Furthermore, the very nature of mind, which appears as gathering in the body and having the function of mind, is such that the numbers of afflictions such as desire, hatred, delusion, pride, and jealousy are purified in their own place. Because it is self-liberated from the beginning, it transcends the artificiality of antidotes. Therefore, it is said that the five aggregates themselves are the Buddha-field. Moreover, for the mind that appears to conceptualize and grasp as the basis of doubt, since the various retentions of remembering yes and no, existence and non-existence, are purified in their own place, it is said, "Non-virtue and sinful deeds are friends of enlightenment," and also, "The five aspects of conduct and qualities are also the condition of the sphere of reality," and it is said, "The great elements are the Bhagavan," and "The five aggregates are manifest enlightenment." Thus, these are the direct teachings on the nature of the mind of appearance. Now, the second part is to conclude these and show that the retinue obtains power over the mind. As shown by the words of the Teacher himself, such as "Thus spoke the Teacher," in the text and letters, the Teacher himself spoke of the meaning of the nature of the mind of appearance. Thus, the two obscurations are purified, and one awakens to body and wisdom. For the benefit of oneself and others, the great bodhisattva, the light of infinite radiance, is the retinue of the collector's name, etc., namely the Buddhas, Bodhisattvas, and those who hold worldly forms. As for the existence and non-existence of the superiors, and as for the mind of appearance, having obtained power over with elaboration, without elaboration, utterly without elaboration, and completely without elaboration, at all times, they become endowed with the view of the great vajra of the three bodies, which cannot be destroyed by anything. Thus, these are the teachings that establish the nature of the mind that pervades appearance, shown in three parts. Now, the second part is the summary of the Mind Vajra Sutra, showing its benefits and virtues, in two parts. First, the request is briefly shown, as in "Then again," etc., which is clear in the text. Second, the answer is shown in detail, in two parts: a brief presentation of the questions and answers, and a detailed explanation of the questions and answers. First, the questions and answers are briefly presented, as in "Then the Teacher Samantabhadra," etc., which is clear in the text. Now, the second part is the summary of the Mind Sutra, showing the detailed answers to the questions, in two parts: the detailed answers to the questions about awareness and the mind arising from awareness. Again, the supplication,
Chinese
等等解释说。再次提问，提问者以不理解的方式问道： “哎呀，导师普贤！”，然后将“觉性”作为基础法性，觉性所生的心性，是指那些显现为各种力量和现象的心，以及各自持有自性的心是什么？请您为我讲述所有这些心。”提问者这样提问后，导师回答说：“哎呀，伟大的菩萨！”。“觉性”是指未被改造、没有局限和偏袒的基础觉性，即法性之身，它没有任何动摇。然而，由于没有充分展示那条道路的力量，仅仅显现为它的光明部分，仅仅显现为空性部分，所以是从觉性中产生的。显现为各种不同现象的心，是从空性部分产生污垢、烦恼以及身语意不净业的各种分别念，超越了一切，安住在不可把握的空性、无自性之中。简而言之，从那自知自明的角度来看，涅槃的因就是它本身。习惯于那条道路，亲眼见到那果实，这一切都依赖于上师无误的口诀。对于那些有缘见到觉性金刚链之身的自显现的圆满次第修行者来说，这就是他们的行境。这样详细地解释了关于觉性和觉性所生的心的提问的答案。现在，详细地解释关于持有自性的心的答案，即“持有自性的心”等等解释说。自性是指流动和记忆，自性是基础，没有根，自性不是由其他事物构成，无法找到原因的指示，而且自性是空性，本体超越了可把握性。虽然持有的心是这样，但由于依赖于超越的流动，它似乎在思考和执着于对象。因此，所有被命名的现象都成为了心的名称的类别，显现为存在的事物成为了功德，同样，所有显现为不存在的事物都成为了它的原因，而显现则是从进入的特殊性中产生的。
English
Etc. explained. Again, the questioner asked in a way that he did not understand before: "Oh, Teacher Samantabhadra!", and then put "Rigpa" as the basis of Dharmata. The mind that arises from Rigpa, what are those minds that appear as various powers and phenomena, and what is the mind that holds its own characteristics? Please tell me all these minds." After the questioner asked this, the teacher answered: "Oh, great Bodhisattva!". "Rigpa" refers to the unmodified, unlimited, and impartial basic Rigpa, the Dharmakaya, which has no movement at all. However, since the power of that path has not been fully demonstrated, it only appears as its clear part, and only appears as the empty part, so it arises from Rigpa. The mind that appears as various different phenomena is the transcendence of all defilements, afflictions, and impure karmic thoughts of body, speech, and mind from the empty part, and dwells in the ungraspable emptiness, devoid of characteristics. In short, from the perspective of that self-knowing and self-illuminating aspect, the cause of Nirvana is itself. Getting used to that path and directly seeing that fruit all depend on the infallible instructions of the Lama. For those who are fortunate enough to see the self-manifestation of the Rigpa Vajra Chain body, this is the realm of practice for the great perfection practitioners. Thus, the answers to the questions about Rigpa and the mind arising from Rigpa are explained in detail. Now, the detailed explanation of the answer about the mind that holds its own characteristics, that is, "the mind that holds its own characteristics," etc. explained. Self-nature refers to movement and memory, self-nature is the basis, without root, self-nature is not composed of other things, the indication of the cause cannot be found, and self-nature is emptiness, the essence transcends graspability. Although the holding mind is like this, because it relies on transcendent movement, it seems to be thinking and clinging to objects. Therefore, all named phenomena have become categories of the names of the mind, what appears to exist has become merit, and similarly, all that appears to be non-existent has become its cause, and appearance arises from the particularity of entering.
Chinese
由名声和名字的差别而生。见解和心之业，禅修和其力量，显现的一切行为和心之功德，执着和增长，由此因极微细而生起分别念和聚集对境。由此生起突然产生的不同动摇，一切烦恼生起，不清净的显现方式也由心而生。风内运行之业变化，对于所思之境，所有显现为事物和非事物者，皆是心的生起感受之业。如是业之进入，连同支分，总而言之，轮回的一切法即是轮回，执持自性的心，即以其业而显现和产生轮回的各种关联。其自身分离之后，众生如天，非天，人，旁生，饿鬼，地狱，六道之真实在自续中显现，各自的显现方式也各不相同。如是自性。如是执持自性的心详细开示了问答。如是，彼等开示了第四个心之经的总集，连同支分。现在开示第五个心和智慧的差别等各自的量，其中开示三者之第一。如何区分心和智慧的问答，以具差别的方式开示。以“奇哉！大菩萨”等开示，召集者呼唤“奇哉！大菩萨”之后，以“心”普遍概括，以智慧开示自性之体性自明，若不区分，则能清晰地显现分别归纳之相，譬如太阳被云遮蔽一般，智慧的体性无法显现其自性清净，心如云一般被各种思绪遮蔽，成为对境和有境的执着，如是智慧无法实现外在显现之义。若不能显现，无论如何禅修，智慧也不会生起。若不生起，则不可能从三界解脱。若不从此解脱，则上师的口诀不会有损害。因此，对于精通心者而言，首先精通心的生起之处，乃是迷惑之因。
English
It arises from the distinction of fame and name. Views and the actions of the mind, meditation and its power, all manifested behaviors and the qualities of the mind, grasping and increase, from which, due to extremely subtle causes, arise discrimination and the gathering of objects. From this, all afflictions arise from the sudden occurrence of different movements, and even impure appearances arise from the mind. From the transformation of the work of the inner-moving wind, all appearances, whether as things or non-things, in the object of thought, are the work of the mind's arising sensations. Furthermore, from the engagement of actions, together with their limbs, in short, all phenomena of samsara are samsara. The mind that holds its own characteristics is what, through its actions, causes various connections of samsara to appear and arise. When that itself becomes distinct, beings such as gods, demigods, humans, animals, pretas, and hell beings, the truth of the six realms, appear as their own continuum. All their appearances also have different ways of appearing to each individual. Thus, it is its own characteristic. Thus, the mind that holds its own characteristics extensively explained the answers to the questions. Thus, they explained the fourth, the compilation of the mind's sutra, together with its branches. Now, to explain the fifth, the distinctions between mind and wisdom, and the respective measures of each, the first of the three explanations. The question of how to differentiate between mind and wisdom is explained with distinction. It is taught by "O Great Bodhisattva," etc. The compiler, having called out "O Great Bodhisattva," generally introduces "mind" and then reveals wisdom as the self-illuminating nature of its own essence. "If not distinguished" clarifies the aspects of specific aggregation. For example, it is like the sun obscured by clouds, where the essence of wisdom does not allow its self-purity to be manifest. The mind, like a cloud, is obscured by various thoughts, becoming attached to object and subject. Thus, wisdom cannot fulfill the meaning of external appearance. If it cannot appear, wisdom will not arise no matter how much one meditates. If it does not arise, it is impossible to be liberated from the three realms. If one is not liberated from that, there will be no harm to the guru's instructions. Therefore, for those skilled in the mind, first, being skilled in the place of the mind's arising is the cause of delusion.
Chinese
认识到这一点，精通于中间的住处，彻底消除错误的根源，最后精通心的去处，认识到错误的果报。像这样了解的瑜伽士们，由于认识到上面所说的外面的地水火风五根的境是无我的，所以显现从显现中解脱，因此，心被称为通过考察和分析而解脱。而且，由于精通于基础住处的智慧，没有找到心生起的地方，因为没有理由，所以思的因消失。由于精通于执持特征的智慧，中间没有找到心住的地方，所以具有特征者超越了对特征自性的认知。超越了它，思的境消失。由于精通于所知之智慧，最后没有找到心去的地方。思的果消失，因此，以智慧自性而明亮的瑜伽士们，心的思自性清净，因此，一切法自证现量显现，是超越心的智慧，无有实体成立的空性通透之智慧安住于基础，因此，安住的方式是不可改造的。由于各自执持特征，现量可以见到，因此，在道上是不可修习的。由于所知和知者在自性中明亮，所以在果上没有断证，因此，能自在于法和法性。以上讲述了区分心和智慧的问答之差别，现在讲述第二个心和智慧的住处之问答，又祈请说：‘祈请导师普贤’等来讲述。也就是，集结者又祈请说：‘祈请导师具有功德差别者’，普贤是指超越过失而圆满功德者。两个问题在经文中清楚。又开示说：‘祈请大菩萨’来称呼。心的住处是具有习气身和合的阿赖耶识，就像容器一样。理由是什么呢？因为积累众多习气之时的阿赖耶识，是收集所思之境的喜好和不喜好等各种各样，仅仅安住于三界之意识，因此，执持三界为自性。而且，基础住处之智慧的住处是法身。也就是，因为安住所以是法性