English
Therefore, when it radiates outward, the fundamental consciousness and the eight consciousnesses all exist in one entity. These are arranged as they appear in the "Secret Explanation." Now, to show it very clearly, summarizing the points: the luminous nature of mind is the basis or source of all things. Measured from this perspective, there is no distinction between samsara and nirvana; they are non-dual, and because there is no change, the meaning of union, the reality of things, is called the Tathagatagarbha, the source of samsara and nirvana. As the Doha says: The single nature of mind is the seed of all things, from which the continuation of samsara and nirvana arises, it gives the desired fruit, I prostrate to the mind like a wish-fulfilling jewel. Also, in the Ornament of Dense Array Sutra it says: Declaring the special cause, from where it arises, if there is no cause, there will be no result, without action there will be no result. Non-different from complete purification, the fundamental consciousness is not different, nor does it change. If purification is different, then the fundamental consciousness is not permanent, but will change. It is invisible, indestructible, permanent, and transcends the four extremes. The Tathagatagarbha is also known as emanation, wisdom, and sound. These essences of mind are not different from each other, it exists like a finger ring. The various places are the fundamental consciousness, and the Sugata's heart essence is also it. The Sugata used the term fundamental consciousness to refer to that heart essence. He declared that the heart essence is the fundamental consciousness, but those with weak intelligence do not understand it. Thus it is. Furthermore, since the Svabhavakaya and wisdom, etc., are the cause of purity, the uncontaminated is called the fundamental consciousness of meaning. Since it is the basis of samsara, the contaminated is called the fundamental consciousness with various habitual tendencies. Merely the basis of the support is the same entity, only established as different due to the differences in the supported dharmas. In the Abhisamayalankara it says: By the differences in the supported dharmas, its differences are fully declared. This is in accordance with that. Furthermore, in the state of being with defilements, just as the object to be purified and the nature or heart essence of each state where defilements are purified are also established with different names, it exists just like that. As previously stated: Just as the waxing and waning of the moon, ignorant beings have various thoughts, but the moon does not have waxing and waning, it appears in various continents. Similarly, the aspects of the fundamental consciousness
Chinese
知晓。 孩童不识众生们， 恒常生灭作分别， 彼乃无始之佛陀。 诸法一切众生之基， 习气昏昧等等与， 以分别作纷扰浊， 若转异则无漏失。 无漏自性若善得， 彼等恒常且坚固。 如是说。 是故，月亮之体性本无生灭，然因月相盈亏之故，于四大部洲显现各异。如是，心性光明之体性本已成佛，无有苦乐自性之别，然轮回者却见天界与恶趣等等各异。 若于体性之义勤加修习，则可抵达阿赖耶识之义之上，如是说。自彼显现者，乃阿赖耶识之识，以及七聚识，已述竟。是故，意识因无明之错乱而积业。经中云：意为主，意极速，诸法一切之先导，意先行。如是，因未识体性不变之圆成实性，故作遍计所执，于彼生起种种不净之错乱显现，即他之自在识。此生起轮回如梦之错乱，然若从此错乱中解脱，则需了知心性之圆成实性，依循不颠倒之道，修习方便智慧生圆次第，则能显现本初之基之精要为何，故当如是了悟。如是，已述业之所依。 二者，讲述所依之业，其中又分：讲述根本无明，讲述所作之不善业二者。今讲述根本无明： 今当讲述依彼之业，所依之法，业之根本为无明，其自性为贪嗔痴三毒，由此生起于有中之黑白二业。如是说。首先，因无明未识光明心性之自性，故立下能取所取之错乱之基，致使一切众生于轮回中错乱。集经云：下中上等诸有情，彼皆无明所生，善逝如是说。如是之理，下者恶趣，中者人，上者天，各自因业而受用种种苦乐，彼之根本即为无明，以及与之相应之三毒，以及与之相应之不善与，善之福德分
English
Knowing. Children who do not know, all beings, Constantly conceptualize arising and ceasing, That is the beginningless Buddha. All phenomena are the basis of everything, Habitual obscurations and so on, Made impure by conceptualization, If transformed, there is no leakage. If the flawless self-nature is well attained, Those will be constant and stable. Thus it is said. Therefore, although the essence of the moon has no arising or ceasing, due to the phases of the moon, it appears differently in the four continents. Similarly, although the nature of the mind, which is clear light, is enlightened and has no characteristic of happiness or suffering, those in samsara see heavens and hells and so on as different. If one trains in the meaning of nature, it is said that one will arrive at the meaning of the alaya. What arises from that is the alaya consciousness, and the seven aggregates have been explained. Therefore, it is the mind consciousness that accumulates karma due to the delusion of ignorance. As it says in the sutra: Mind is the chief, mind is very swift, mind goes to the head of all phenomena. Thus, because one does not know the perfectly established nature that does not change, one imputes and creates various impure deluded appearances in the dependent consciousness. This arises as the delusion of samsara being like a dream, but to reverse this delusion, one must know the perfectly established nature of the mind. By practicing the generation and completion stages of skillful means and wisdom without reversing the path, one will manifest what the essence of the primordial ground is like, so one should understand in that way. With that, the basis of karma has been explained. Secondly, in explaining the dependent karma, there are two parts: explaining the root ignorance and explaining the performance of non-virtuous deeds. Now, explaining the root ignorance: Now, I will explain the karma that depends on that. The root of the dependent dharma and karma is ignorance. Its essence is the three poisons of desire, hatred, and delusion. From that arise the two white and black actions that are performed in existence. Thus it was said. First, because ignorance does not recognize the self-nature of the clear light mind, it lays the ground for the delusion of grasping and clinging, causing all sentient beings to be deluded in samsara. The Compendium says: All sentient beings, inferior, middling, and superior, were born from ignorance, as taught by the Sugata. In this way, the inferior are the lower realms, the middling are humans, and the superior are the gods. They experience various kinds of happiness and suffering according to their own karma. The root of that is ignorance, the three poisons that are associated with it, and the non-virtue and virtue, the merit portion, that are associated with it.
Chinese
所有产生轮回之乐的果实都是如此。关于不善业的阐述，也有分类的基础和分类两种。关于分类的基础的阐述是：善业能够成就安乐和善趣，而不善业则产生痛苦和恶趣。关于不善业的阐述：为了在轮回中堕落于高低之处，故为不善业。如果分类，则有十种各自显现。十种不善业，身三、语四、意三，依次分别阐述如下：什么是呢？从善趣堕落到恶趣，仅仅产生痛苦的十种不善业是：杀生、不予取、邪淫三种是身不善业。妄语、离间语、绮语、恶语四种是语不善业。贪心、害心、邪见三种是意不善业。分类有三种，其中身体的业是：首先阐述身体的三种业。杀生，明知故犯，不错乱地杀死其他生命。相似的行为包括殴打、击打等伤害生命的行为。不予取，偷盗他人的财物。相似的行为包括用欺骗的手段获取他人的财物。邪淫，与他人占有的、亲属、非根门、不适宜的处所和时间行淫。相似的行为包括用手等在他人不应行淫之处努力。如《俱舍论》中所说：杀生是明知故犯，不错乱地杀死其他生命。不予取是盗取他人的财物，用武力或隐藏的方式占为己有。以欲行不应行之处，是邪淫的四种方式。在《分别行品释》中说：与事物本身相似，与其相似，随后相似而产生的，都与它相似，例如用棍棒殴打等，以及通过友好的方式逐渐获取等，以及肢体器官自身的努力等。
English
All that generates the fruit of happiness in samsara is like that. Regarding the explanation of non-virtuous actions, there are two aspects: the basis of classification and the classification itself. The explanation of the basis of classification is: Virtuous actions accomplish happiness and higher realms, while non-virtuous actions generate suffering and lower realms. The explanation of non-virtuous actions: Non-virtuous actions cause one to fall into higher and lower states in samsara. If classified, there are ten that appear distinctly. The ten non-virtuous actions are three of body, four of speech, and three of mind, which are explained in order as follows: What are they? The ten non-virtuous actions that cause one to fall from higher realms to lower realms and generate only suffering are: killing, taking what is not given, and sexual misconduct; these three are non-virtuous actions of the body. Lying, divisive speech, idle chatter, and harsh speech; these four are non-virtuous actions of speech. Covetousness, malice, and wrong view; these three are non-virtuous actions of the mind. There are three types of classification. Among them, the actions of the body are: First, the three actions of the body are explained. Killing is intentionally and without error killing another being. Similar actions include striking, hitting, and other actions that harm life. Taking what is not given is stealing the property of others. Similar actions include taking the property of others through deception. Sexual misconduct is engaging in sexual activity with someone else's spouse, a relative, a non-genital area, or in an inappropriate place or time. Similar actions include engaging in sexual activity in a place where others should not tread, such as with the hand. As it is said in the Treasury of Knowledge: Killing is intentionally, without error, killing another being. Taking what is not given is taking the property of others, making it one's own through force or stealth. Sexual misconduct is of four types, desiring to engage in what should not be engaged in. In the commentary on the Distinguishing Actions Chapter, it says: That which is similar to the thing itself, that which is similar to it, and that which arises subsequently similar to it are all similar to it, such as striking with a stick, and gradually acquiring through friendly means, and the effort of one's own limbs.
Chinese
如是。语之业为，语之四者为：妄语，颠倒他人之意识，言辞意义错谬。随顺者，如正直等，欺骗他人之心。离间语，说离间他人之言辞。随顺者，说他人之语，重复他人之语，制造不和。绮语，恶劣论典与戏谑之语。随顺者，说无关联之语等，非佛法之语。恶语，说令他人不悦之粗暴语。随顺者，如柔和等，说令他人不适之语。这些是进入语之门的缘故，故说为语之业。颠倒他人意识，说不真实之语，是为妄语。若见正直之语亦能欺骗他人而说，是与妄语同一类。说离间他人之重复语，是为离间语。如是说，于一人前说另一人之语，是与离间语同一类。供养布施与诗歌等，以及各种戏谑之语，说与佛法相违之语，是为绮语。说与时节不相关之语，是与绮语同一类。说他人不喜听闻之粗暴语，是为恶语。虽说悦耳之语，若生不适之感，亦与恶语同一类。《俱舍论》云：妄语颠倒他人之意识，言辞意义明显可知。离间语为离间他人之故，乃烦恼之心语。恶语是不悦耳之语，一切烦恼皆是绮语。如是说。注释中说：正直之语亦能欺骗，以及如实重复之语，与时节不相关之语，虽说悦耳之语亦令人不适，这些都与（以上恶业）同一类。意之业为，意之三者为：贪心，不能忍受他人之财富，欲据为己有。随顺者，如听闻等，贪求他人之荣华。害心，欲以损害加害他人，心怀嗔恨。随顺者，不欲饶益，愤怒之心。邪见，视常见断见为有，视因果为无。随顺者，妄加诽谤等，颠倒错乱。他人之财物等，若能变为自己所有该多好啊，是为贪心。听闻等事，对他人怀恨在心，若能变为自己所有该多好啊，是与贪心同一类。欲损害他人之心，是为害心。