English
That which is the self-nature, the clear light. Etc., contradicts the quotations cited above. Therefore, the original mind is the emptiness of dharmata. From the aspect of not being merely empty and inanimate due to its self-nature, it is the mind of clear light and is called self-originated wisdom. Emptiness is merely self-illuminating, and apart from that, there is not even a tiny characteristic of anything conditioned or unconditioned. It transcends the consciousness that is clear and cognitive, consisting of material composed of particles and possessing grasping and being grasped. It is to be realized by the self-cognition of individual awareness that sees the thusness, and it has no connection with the eight consciousnesses. Since that dharmata of the union of awareness and emptiness has no conceptualization or characteristic of grasping and being grasped, it abides in the equality of non-conceptualization. Therefore, it has no characteristics of duality such as samsara and nirvana, delusion and liberation, self and other, beginning and end. As it is said in the Hevajra Tantra and Birwapa's "Extremely Unelaborate": This has no beginning, no middle, and no end. Etc., the thusness of mind spoken of is like that. Although it has never moved from such a state of dharmata, when the appearance of conceptualization accompanied by wind arises from the sudden display of activity, the mind with dualistic appearance, due to clinging to "I" as self, gives rise to the eight aggregates of consciousness, which is called mind. Because of clinging to things and not realizing the original thusness, the deluded cycle of dualistic appearance arises, and one wanders in the arising of dependent origination. When the unerring path of the Great Vehicle sees the original meaning, realizing dharmata and exhausting the imprints of dualistic delusion, that is called Buddhahood. Therefore, the original nature of dharmata, the abiding nature of reality, remains unchanging in the three times. It is indicated by various names such as original mind, mind of clear light, bodhichitta, dharmadhatu, self-originated, naturally abiding wisdom, सहजा महासुख (sahaja mahāsukha, सहजा महासुख, innate great bliss), and dharmata thusness. As such, it exists in the minds of all sentient beings as the nature of dharmata, and when it is in a state where obscurations can be removed, it is called the Tathagatagarbha, because realizing the dharmata of the mind leads to Buddhahood. Likewise, one should also understand the way of designating it as original mind, etc. Also, what is said in the Kalachakra as emptiness that is not foolish, is not merely empty.
Chinese
是与光明智慧不可分离之义。超越了有为和无为的边际，是事物的真如。没有舍弃光明的空性可执着，没有舍弃空性可执着的光明心。如果将二者在各自自证的境界中证悟为真如，则证悟为无别。如果不能证悟，仅仅在心中浮现出以遣除遮破之方式断除的空性为境，以及有相识为有境的理解范围，这没有超出执着二取显现的分别念境，即有相之法为实有和非实有，因此不是真如。如果真如本心显现，则超越了实有非实有，空与非空等一切二元对立之法的行境，因为是各自自证的无二法性，因此，将它分为空性、光明、明空、显空等，仅仅是以随后的分别念，表达不滞于任何一边的边际之方式而已，在真如的体性上是没有二元的。同样，也超越了境和有境等一切二元对立之法。无二菩提心是，心的自性法界如虚空般广大。等等如上文所引述，是瑜伽士依靠方便解脱之口诀而显现，而不是思辨理性能分析的对境，对于那些已确信自心无生的人们来说，是能够生起信心的。仅仅以有为之心，将无为的空性作为对境，就认为那是真如，这仅仅是幼稚无知的行为，因为连各自自证的相似之处都没有生起，心中除了那些之外什么也无法显现，从而造作了分别念的宗派，这是在迷惑他人，因此要舍弃追随那些，必须从精通甚深耳传窍诀，大手印和圆满次第的持明上师处听闻。总之，自心本来无生，因此超越了一切实有和名相的戏论，虽然是空性，但仅仅是觉性之流动的停顿，除此之外，没有空性的空性，也没有知道它的心。心性本自空，空性本自明，明空无别。完全没有能取和所取的分别念。愿能证悟胜过如意宝的珍贵意义。
English
It is the meaning inseparable from the clear light wisdom. It transcends the limits of the conditioned and the unconditioned, being the suchness of things. There is no emptiness to be fixated upon by abandoning the clear light, and no clear light mind to be fixated upon by abandoning emptiness. If these two are realized as the suchness in the realm of individual self-awareness, they are realized as inseparable. If not realized, merely having the understanding of emptiness as an object, which is the cutting off of what is to be negated through the door of reversal, and the consciousness with characteristics as the subject, arise in the mind as a mere conceptual range. This does not go beyond grasping the dualistic appearance of conceptual objects, the characteristics of phenomena as real and unreal. Therefore, it is not the suchness. When the innate mind of suchness is manifested, it transcends the realm of activity of all dualistic phenomena such as real and unreal, empty and not empty. Because the non-dual nature of reality is to be known individually by oneself, dividing it into emptiness, clear light, awareness-emptiness, appearance-emptiness, etc., is merely expressing the way of not abiding on one side of the extremes through subsequent conceptualization. In the essence of suchness, there is no duality. Similarly, it also transcends all dualistic phenomena such as object and subject. The non-dual mind of enlightenment is, the nature of mind, the dharma realm, is vast like space. As quoted above, it is to be manifested by relying on the yogin's skillful means of liberation, and it is not an object to be analyzed by speculative intellect. For those who have decided that their own mind is unborn, it is possible to generate faith. Merely taking the unconditioned emptiness as an object with the conditioned mind and considering it as the suchness is just the behavior of ignorant children. Because even a resemblance of individual self-awareness has not arisen, nothing more than that can appear in the mind, and thus creating a philosophical system of conceptualization is misleading. Therefore, abandoning the pursuit of those, one must listen from the mouths of the realized masters who are proficient in the profound oral transmission instructions, the Great Seal and the Great Perfection. In short, since one's own mind is primordially unborn, it transcends all elaborations of entities and characteristics, and although it is emptiness, there is only a cessation of the flow of awareness, and there is no separate emptiness of emptiness, nor a mind that knows it. The nature of mind is self-empty, emptiness is self-luminous, clear light and emptiness are inseparable. There is absolutely no grasping and apprehended conceptualization. May the ultimate meaning, which is more precious than the wish-fulfilling jewel, be realized.
Chinese
因此，对于本性如此的法性，我们称之为“本觉心”。由于其中本来就没有能知的心和所知的空性，所以是结合的、无为的大法。虽然法性没有因缘和生灭，所以是无为法，但不是非实有的无为法。本来没有出生的，觉性光明大，对于有为的生灭刹那，没有相续，三时平等性，没有分别念，没有任何戏论相。这样，无论何时何地，都不会从中变动，像虚空一样本来就存在，所以称为本觉心。有为的刹那生灭的心是暂时的，所以不能成为本觉。考虑到这一点，经中也说：识不恒常，智慧恒常。说本觉心恒常，是因为它在任何时候都不会离开自己的状态，所以称为恒常。因为舍弃了一切实有相和戏论，所以恒常和无常只是语言的表达方式，是二元对立的区分。如果以远离一切相的戏论的自性来衡量，恒常和无常就超越了思维的范畴。同样，由于它超越了实有和非实有，以及恒常和断灭等二元对立的相，所以证悟心之实性的瑜伽士们，只能各自通过自己的智慧来领悟，而不能通过譬喻和论证等二元对立的分别念来衡量。因此，它被称为不可思议、不可言说和超越思维等。谁证悟了这个意义，谁就是智者。还有人说，那么，这个根本的本觉心是证悟了空性，还是没有证悟空性呢？对于安住于根本的本觉心来说，没有证悟或没有证悟空性的说法。因为它的自性是空性光明的，或者说是觉性空性的结合，是没有被任何分别念所染污的法性。它本身就是真如和法界。不是可以进行证悟或没有证悟的讨论的对象。证悟或没有证悟空性不是建立在根本上的。因为根本安住于所证悟的真如中，从根本显现，从而产生对根本如实证悟或没有证悟，由此产生解脱或迷惑。因此，需要根据它来安立佛和众生。能证悟的意
English
Therefore, we designate such a dharma nature that is inherently so as "original mind." Since the knowing mind and the knowable emptiness are not established in it from the beginning, it is a great union of the unconditioned. Although the dharma nature has no causes, conditions, arising, or ceasing, so it is unconditioned, it is not a non-existent unconditioned. Originally without birth, the great clarity of awareness, for the conditioned momentary arising and ceasing, without continuity, the equality of the three times, without thought, without any elaboration or characteristics. Thus, at all times, there is no change from it, like the sky, it is always present, so it is called the original mind. The conditioned momentary arising and ceasing mind is temporary, so it cannot be the original. Considering this, the sutras also say: consciousness is impermanent, wisdom is permanent. Saying that the original mind is permanent, is because it does not move from its own state at all times, so it is called permanent. Because it has abandoned all real characteristics and elaborations, permanence and impermanence are only ways of expressing words, which are distinctions of duality. If measured by the self-nature that is free from all elaborations of characteristics, permanence and impermanence transcend the realm of thought. Similarly, because it transcends all characteristics of duality such as existence and non-existence, and permanence and annihilation, the yogis who realize the suchness of mind can only understand it through their own wisdom, and cannot measure it through dualistic thoughts such as metaphors and arguments. Therefore, it is called inconceivable, inexpressible, and beyond mind. Whoever realizes this meaning is wise. Some also say, then, does this fundamental original mind realize emptiness, or does it not realize emptiness? For the original mind that abides in the base, there is no saying of realizing or not realizing emptiness. Because its self-nature is emptiness and luminosity, or the union of awareness and emptiness, which is a dharma nature that is not defiled by any conceptual thought. It itself is suchness and the dharmadhatu. It is not an object for discussion of realizing or not realizing. Realizing or not realizing emptiness is not established on the base. Because the base abides in the suchness to be realized, from the arising of the base appearance, there arises the true realization or non-realization of the base, from which arises liberation or delusion. Therefore, it is necessary to establish Buddhas and sentient beings based on it. The mind that can realize.
Chinese
当（某人）的意识证悟了作为基础的本有心性时，证悟者就被称为证悟了空性。然而，对于那些没有证悟的众生来说，即使他们具有本有的自性心，他们也没有证悟它。当有情执着于八识的二元显现时，就被称为没有证悟。如此，从基础中，作为力量，生起了基础显现的轮回与涅槃的布局，因此有了迷惑和解脱这两个词。然而，对于仅仅是基础而言，解脱、迷惑、成佛、有情、证悟或未证悟都无法安立。基础本有心是光明，轮回与涅槃二者未成立，因为二元法的相状本来就不存在，是觉性空性无别的原始清净大光明，唯一的明点。然而，由于自性光明，任何事物都可能显现，因此，这被称为基础。当力量显现，并且在基础显现之上存在着解脱和迷惑两条道路时，因此说“基础一而道二”。因此，龙钦饶降巴说，基础显现是迷惑的基础，而原始清净是解脱之处。因此，在基础原始清净之上，证悟与未证悟没有分别。从显现方式的角度来看，从凡夫到佛陀，断证必须越来越好。而且，这也只能通过修行者相续中的八识以智慧来修持。特别是，以意识的辨识力必须现见其作用和意义为基础。不仅是大圆满，而且九乘之任何道的闻思修之智慧所衡量的一切，都是以意识为主的，因此没有不是通过意识修持的。然而，意识所修持的一切不一定是意识本身。例如，即使修持空性，也是通过意识修持的，但空性不是意识，而是意识的对境。同样，通过意识修持大圆满，也是修持心的自性觉性空性双运，而不是六识之一的意识。如果通过意识修持空性和无我，那么空性和无我不必是意识本身。同样，当证悟心无生时，或者当意识本身被证悟为无生时，除了无生之外，没有丝毫其他的意识，但无生不会变成意识和有为法，就像那样。如此，当确信自心无生时，意识本身从一开始就是……