Chinese
存在与寂静相关的俱生无明，由于它是所有无明的根本，因此不具备本来清净和原始解脱的意义。如果阿赖耶识和本来清净不是一体而是他体，那么本来清净和阿赖耶识哪个先有？如果本来清净先有，最初本来清净后来成为寂止阿赖耶识的状态，这从教理和理证的角度来看也是不合理的。因为阿赖耶识是没有落入轮回和涅槃任何一方的原始状态，而且没有任何事物在其之上。阿赖耶识不可能先于本来清净和原始解脱。因此，所谓本来清净，在苯教的典籍中，认为是最初不存在的本来清净，由此稍微存在却未被认识，被称为轮回的迷惑之基。阿赖耶识的体性是：非造作、不可言说、自然的，不落入任何一方。而所谓基本来清净和原始解脱，是指普贤王如来在那个基上自然解脱，而不是认为阿赖耶识本身就是本来清净和原始解脱。因此，所谓本来清净，是指从原始以来从未被迷惑的清净。普贤王如来的词义是，因为在任何时候都不会被迷惑所染污，因此称为贤善。这是按照此宗的观点来解释的，而原始解脱也与此意义相同，所以不要另作他想。因此，这里所说的基本来清净和原始解脱，是将其视为解脱之基，而不是认为是阿赖耶识。这里阿赖耶识是心，而解脱之基是觉性，因此，阿赖耶识和本来清净既非一体也非他体。如同《楞伽经》中所说：大慧，譬如泥土的微尘和泥团，既非一体也非他体，如同黄金和饰品一样。大慧，如果泥团与泥土的微尘是他体，那么它就不是由那些微尘所造。因为它是由那些泥土的微尘所造，所以不是他体。如果不是他体，那么泥团和微尘就没有差别了。同样，大慧。
English
There is co-emergent ignorance related to quiescence. Because it is the root of all ignorance, it does not possess the meaning of primordial purity and original liberation. If the alaya and primordial purity are not one but different, then which came first, primordial purity or the alaya? If primordial purity came first, then the initial primordial purity later becoming the state of quiescent alaya is unreasonable from the perspective of both scripture and reasoning. This is because the alaya is the original state that has not fallen into either samsara or nirvana, and there is nothing above it. The alaya cannot precede primordial purity and original liberation. Therefore, what is called primordial purity, in the Bon scriptures, is considered to be the primordial purity that initially did not exist. From this, something slightly exists but is not recognized, and it is named the basis of delusion of samsara. The nature of the alaya is: unconditioned, inexpressible, natural, and not falling into any side. And what is called the basis of primordial purity and original liberation refers to the self-liberation of Samantabhadra on that very basis, and it is not considered that the alaya itself is primordial purity and original liberation. Therefore, what is called primordial purity refers to the purity that has never been deluded since the beginning. The meaning of the term Samantabhadra is that because it is never tainted by delusion at any time, it is called "good." This is explained according to the view of this school, and original liberation has the same meaning, so do not think otherwise. Therefore, what is said here as the basis of primordial purity and original liberation is identified as the basis of liberation, and it is not considered to be the alaya. Here, the alaya is mind, and the basis of liberation is rigpa (awareness). Therefore, the alaya and primordial purity are neither one nor different. As it is said in the Lankavatara Sutra: "Mahamati, it is like this, for example, particles of clay and a lump of clay are neither the same nor different, just like gold and ornaments. Mahamati, if a lump of clay were different from particles of clay, then it would not be made from those particles. Because it is made from those particles of clay, it is therefore not different. If it were not different, then there would be no distinction between a lump of clay and particles. Similarly, Mahamati."
Chinese
进入的识蕴是阿赖耶识的种姓的体性，如果和阿赖耶识是不同的，那么就不会从阿赖耶识的因中产生。如果不是不同的，那么进入的识蕴灭亡时，阿赖耶识也就会灭亡。这样，自我的种姓的体性也不会灭亡。因此，大慧，识蕴的自种姓的体性不会灭亡，而业的体性则会灭亡。就像用泥土制作的瓶子，虽然有泥土的种姓，但那不是泥土本身。如果是泥土本身，就不会区分“这是泥土，这是瓶子”。如果陶瓶没有泥土的种姓，那么它就没有其他的种姓，这就是所举的例子。同样，冰块是水的种姓，但不是水本身，就像冰块融化时会变成水一样。此外，经中说：心和觉性两种，非一亦非异，分别极困难之法。如是说。普贤王如来从基始解脱，但不是基，所以没有落入阿赖耶识的边，并且不与任何事物相混，从各自的自明觉性的俱生和普遍施设的非理作意二者中解脱，因此不是基之外的他者，也不是基本身。因此，普贤王如来我自身，无因无缘是基之义，彼即基上自生智，内外诽谤过失未安立，无记黑暗之垢所覆，是故自显过失未染污，自明安住于觉性上，三有怖畏亦无惊恐，无明之识自生起，无碍之形与颜色无有，觉性光明不灭坏，本体一而智慧五。如是说。本净和阿赖耶识没有先后，是俱生的，所以像是鸟和蛋一样。没有鸟就不会有蛋，没有蛋就不会有鸟，所以是自性的俱生。是这样认为的。圣者龙树菩萨说：阿赖耶是众生的基，也是涅槃的基。如是说。就像阿赖耶识本身在自性上是觉性，就被认为是真实的佛陀，而在无明中迷惑的
English
The entering consciousness aggregates are the nature of the lineage of the alaya consciousness. If they are different from the alaya consciousness, then they will not arise from the cause of the alaya consciousness. If they are not different, then when the entering consciousness aggregates cease, the alaya consciousness will also cease. In that way, the nature of the lineage of the self will also not cease. Therefore, Great Wisdom, the nature of the self-lineage of the consciousness aggregates will not cease, but the nature of karma will cease. Just as a pot made of clay has the lineage of clay, but that is not the clay itself. If it were the clay itself, one would not distinguish "this is clay, this is a pot." If a clay pot does not have the lineage of clay, then it has no other lineage, and that is the example given. Similarly, an ice cube is of the lineage of water, but it is not water itself, just as an ice cube melts and becomes water. Furthermore, the tantra says: Mind and awareness, two aspects, are neither one nor different, a dharma that is extremely difficult to distinguish. Thus it is said. Kuntuzangpo is liberated from the ground, but is not the ground, so he does not fall to the side of the alaya, and is unmixed with anything, liberated from both the co-emergent of self-awareness and the irrationality of universal imputation, therefore he is neither other than the ground, nor is he the ground itself. Therefore, Kuntuzangpo, my own self, without cause or condition, is the meaning of the ground, that itself is the self-arisen wisdom on the ground, without establishing faults of slander inside and out, covered by the stain of unknowing darkness, therefore self-appearance is unstained by faults, self-awareness abides on the individual, even if the three realms are frightened, there is no fear or dread, the unknowing consciousness arises spontaneously, without obstructive form or color, the clarity of awareness does not cease, one essence with five wisdoms. Thus it is said. Primordial purity and alaya have no before or after, they are co-emergent, so they are like a bird and an egg. Without a bird, there would be no egg, and without an egg, there would be no bird, so it is naturally co-emergent. That is how it is believed. The noble protector Nagarjuna said: Alaya is the basis of all, and it is also the basis of nirvana. Thus it is said. Just as the alaya itself is awareness in its own nature, it is considered to be the true Buddha, but confused in ignorance.
Chinese
既然认为被控制就叫做众生，那么像本教的论典一样，最初将无火的空性命名为本来清净，然后它又成为错觉轮回的基础，这样的观点是不好的。 此外，还自诩“妥噶”和“任运自成光明”的显现非常深奥。似乎有太阳的光芒、用镜子反射、眼睛没有被颜色遮盖的所见、耳朵被堵住的声音、脉结、面具等等的介绍。在那些时候，被称为明亮觉性的金刚链，是法性的现量，还是体验的现量，还是根识的现量？如果是法性的现量，因为是法性的行境，所以在自显智慧的游舞中，不需要各种造作的条件，也不是根识和根识所见的对境。如果是体验的现量，那么体验依赖于禅修，是作为道相而显现的，但这不是那样，即使不禅修，在各种条件具备时也会显现。如果是根识的现量，就不能命名为法性现量，即使可以，因为在根识的对境中显现，所以那个法性是可笑之处。 此外，从条件聚合而产生的那些颜色，说是见到自己心中以心性五光的形式安住的能量光芒向外显现的样子。这样说着，就去看阳光等。如果心中有自己具有的能量，那么不依赖阳光等也应该毫不费力地显现，但却没有显现。如果说是需要条件的驱动，那么例如，计划是心中具有五光形式的一个心，显现是在阳光下以金刚链形式的一个心，执着的金刚链是眼识所见的一个心，这样就变成了有三个心。如果这样认为，那就显得是比佛教更隐蔽的一个宗派了。心中执持心性五光形式的这个，和执持常常见、我见、是好者、作者、有自主权的，形象是心中光大如鸡蛋，小如芥子的心，没有丝毫差别。如果有差别，也要说出那纯粹的论证。
English
Since it is believed that being controlled is called sentient beings, then, like the Bon teachings, it is not good to initially name the fireless emptiness as primordial purity, and then it becomes the basis of the illusory cycle of existence. Furthermore, they boast that the appearances of "Tögal" and "spontaneous luminosity" are very profound. It seems that there are introductions to things like sunlight, reflections in a mirror, sights seen without covering the eyes with colors, sounds heard when the ears are blocked, pulse knots, masks, and so on. At those times, is the clear awareness known as the Vajra Chain the direct perception of reality, the direct perception of experience, or the direct perception of the senses? If it is the direct perception of reality, since it is the domain of reality, in the play of self-appearing wisdom, there is no need for various contrived conditions, and it is not the object of perception for the senses and sensory consciousness. If it is the direct perception of experience, then experience depends on meditation and appears as a sign of the path, but this is not the case, as it appears when various conditions are present even without meditation. If it is the direct perception of the senses, then it should not be named the direct perception of reality, and even if it could be, since it appears as an object in the realm of the senses, that reality is a laughingstock. Furthermore, they say that those colors that arise from the aggregation of conditions are seen as the appearance of the radiance of the energy residing in one's heart in the form of the five lights of mind essence, shining outward. Saying this, they look at sunlight and so on. If there is energy within the heart that one possesses, then it should effortlessly appear without relying on sunlight and so on, but it does not appear. If it is said that it needs the prompting of conditions, then, for example, the plan is one mind in the heart with the form of five lights, the appearance is one mind in the form of a chain in the presence of sunlight, and the grasping chain is one mind of the eye consciousness's seeing, thus there would be three minds. If they believe this, then it seems to be a more hidden doctrine than Buddhism. This holding of the mind essence in the form of five lights in the heart, and holding a mind that constantly sees, has self-view, is a doer, an agent, and autonomous, with the image being a light in the heart as big as an egg or as small as a mustard seed, there is not even a slight difference. If there is a difference, then they should also state the pure proof of that.
Chinese
好吧。此外，即使光肯定在心中，也不一定能看到它的力量。光的所依，心和内脏肯定实际存在，但不能实际看到它们中的哪一个。当直接看到所见的射线等时，如果将心执作为所依，修持等持的见解，则没有太大过错。相比之下，在任何显现的境缘上修持，则最为重要。如果知道看到射线和看到恶劣的蕴聚二者修持等持见解的方式，就能解脱；如果不知道，则与束缚的原因相同。因此，如果问自生显现的景象有什么深奥之处，那么对此说什么清净的理由呢？此外，你们的宗义中说，这些明点和明点碎片的景象是报身刹土，所以是见到刹土。刹土是穷尽还是不穷尽？如果不穷尽，那么说刹土就没有意义了；如果穷尽，则有两个理由不合理：因为观看报身刹土需要有六地证悟的人才能有能力，而你们的刹土，仅仅见到最初的真谛也不需要，因为向凡夫指示后，他立即就能看到，所以不需要见到刹土的人。如果报身刹土是有相的，那么就像相续的量度提高一样，会看到更广阔的刹土，最终会看到一个大遍布和无数等等。你们的宗义中，作为衡量相续高低的法性耗尽，刹土的景象就像绳索收缩一样，最终会收缩到看不见。因此，这是道的景象，而不是刹土，所以不是刹土本身的清净。如果经论和理证清楚地说明了这一点，那么对此有什么可说的呢？此外，如果认为我们的法性显现和别人所说的烟等的征相相同，所以没有过错。那么，烟等是等持稳固的体验，没有闭眼，没有白天黑夜，没有具足不具足的因缘。而觉性如缕，闭眼就不清楚，没有太阳就不清楚，没有各种境缘就不清楚。这些在任何方面都不相同。即使相同，也像是没有烟等征相而推断有烟一样。