English
Common scriptural authority. Also in the Madhyamakavatara: "He manifests the cessation of mind with his body." And so on. Uncommon scriptural authority. Also in the Vajrasekhara: "The purification of the five skandhas of consciousness is the nature of the five wisdoms." And so on, explaining the transformation of the basis. If Buddhahood is attained from the actual mind, then purification and transformation of the basis are meaningless. Supreme scriptural authority. In the eighty-sixth chapter of the Rigpa Rangshar Gyü (Self-Arisen Wisdom Tantra), in the chapter refuting all disputants: Some people think that they want to seek the result in the mind. There is a reversal to this, like this: How much is the substance of the mind? The detailed answer is: Because the mind has no substance. Then what is the nature of the mind? The detailed answer is: Because the mind has no substance. Where does the nature of reality have grasping and being grasped? Like the nature of space. Because there is no grasping and being grasped. Then a reversing word is spoken: Does the mind have grasping and being grasped? The detailed answer is: Although the mind has grasping and being grasped, the nature of reality has no grasping and being grasped. Then a reversal is also spoken: Whose vow will be broken? Because the mind and the nature of reality are one. If grasping and being grasped arise in the mind, then Buddhahood will not be attained by effort. Because the mind has grasping and being grasped. The answer is spoken in reverse: If there is no mind, then Buddhahood itself, is it attained by you or by whom? The detailed answer to this is: Do not seek the result in the mind, because various things arise from the mind. It is the accumulation of the habits of sentient beings. Because clinging moves towards objects. The mind is the root of samsara. The mind is the order of abandonment. Because it exists in the mind. The mind is the root of delusion, all are separated from it. Because it deviates from the similar basis. The mind is shown to be defiled, because there is conceptual thought. The mind is like a bird's feather, because there is no mind. Then a reversing word is spoken: Then how do you desire the nature of mind? Then the detailed answer is given: Do not desire the result in the mind, because there is the wisdom of awareness. Then this awareness itself, how many natures and aspects does it have? Then the answer is given like this: Awareness
Chinese
智慧的体性是，空性、光明和遍及。如此说。如果说觉性是基础、是道路、是果实，那么觉性本身不会变成有相之物吗？不会变成，因为它是空性的、光明的，没有任何执着。又在其中说：知识觉性本身是光明的。为什么是光明的呢？不会变成有相之物吗？为什么因为光明而美丽呢？对此应如此回答：不会变成有相之物，因为它没有贪执。这也应该这样理解。例如像太阳的轮廓一样，光明却不偏向任何一方。为什么？因为它没有希求。如此说。第二，分别详细阐述各自的自性，分为两种：详细阐述心和智慧的自性。第一种是：在《摧毁金刚》中说：心和智慧的关键在于，心被称为错觉和分别。体性是进入和遍及，是记忆和思考的基础。分类是清净和不清净。定义是通过思考产生记忆的对象。什么用心，用什么心，谁用心，为什么用心？如此说。这里有体性、定义、分类和各自的意义四种。第一，体性是：任何生起为对境和有境、能取和所取的知识，其无明是遍及的。定义是：因为生起为能取和所取，所以心被认为是境和有境。前面两种心也是专注于一境的禅定的能取和所取。欲望是粗大的分别念。分类是：清净和不清净两种。清净分为心性清净和心清净两种。心性清净是：心、心所和事物执着于相的空性法性，即如是性，各自的觉性。如在赞颂罗睺罗的境中说：不可言说、不可思议、不可表达的般若波罗蜜多，不生不灭，虚空的体性。各自的智慧所行境，向三世诸佛之母顶礼。如是出现。心清净是：道路时期的心没有被分别念所染污，可以作为解脱之因，生起为禅定，以及具有证悟的慈悲心和发心等，可以作为解脱之因。如《宝鬘论》中说：空性是慈悲的精髓
English
The nature of wisdom is emptiness, clarity, and pervasiveness. So it is said. If awareness is the basis, the path, and the fruit, then doesn't that awareness itself become an object with characteristics? It does not, because it is empty, clear, and without any grasping or attachment. Again, it says in the same text: Knowledge and awareness are inherently clear. Why is it clear? Doesn't it become something with characteristics? Why is it beautiful because of its clarity? The answer to this should be given as follows: It does not become something with characteristics because it has no attachment to it. This should also be understood in this way. For example, like the disc of the sun, it is clear but does not fall into any particular direction. Why? Because it has no desire. So it is said. Secondly, the detailed explanation of the individual nature is twofold: the detailed explanation of the nature of mind and wisdom. The first is: In the *Destruction of Extremes*, it says: The essence of mind and wisdom is that mind is called delusion and conceptualization. Its nature is to enter and pervade, and it is the basis of memory and thought. The divisions are pure and impure. The definition is that it generates the object of memory through thought. What thinks with the mind, what thinks with, who thinks, and why does one think? So it is said. Here there are four things: nature, definition, division, and individual meaning. First, the nature is: Any knowledge that arises as object and subject, grasper and grasped, whose ignorance is pervasive. The definition is: Because it arises as grasper and grasped, mind is called mind because it thinks of object and subject. The minds of the previous two are also the grasper and grasped that are attached to one-pointed concentration. Desire is coarse conceptual thought. The division is: two kinds, pure and impure. Pure is divided into the purity of mind itself and the purity of mind. The purity of mind itself is: the suchness, the nature of phenomena that is empty of mind, mental factors, and grasping at objects with characteristics, that is, the individual awareness of each. As it says in the praise of the object of Rahula: Inexpressible, unthinkable, unspeakable, Prajnaparamita, unborn, unceasing, the nature of space. The field of activity of individual wisdom, I prostrate to the mother of the Buddhas of the three times. As it appears. The purity of mind is: the mind of the path period that is not defiled by conceptual thought, which can be the cause of liberation, arising as concentration, and compassion with realization, the generation of bodhicitta, etc., which can be the cause of liberation. As it says in the *Garland of Jewels*: Emptiness is the essence of compassion.
Chinese
或者有些是为了成就菩提。就像这样说：没有贪恋，没有憎恨，没有愚痴，由此产生的业是善业。这些也因为不能从执持自生之胜义谛总相中真实地观察到，所以被归纳为属于轮回的心。如《宝性论》中所说：自生之胜义谛，唯有以信心才能证悟。即使太阳的光芒明亮，没有眼睛也无法看见。就像所说的那样。如果区分不清净的心，则有两种：简略地说明和详细地解释。第一种是，虽然法界没有不清净，但从法界移动时，从基础显现中，任何事物都不会停止地显现。从无明的戏耍中产生心，从心的庄严中产生意，从意中产生烦恼。其中，戏耍是指像能力、才华或光芒一样，仅仅是从那里面产生的声响。就像从种子中产生幼苗，从脸的形状中，它的影像显现在镜子里一样。庄严是指从那里面成熟显现的，像果实的一部分，就像种子、花朵和果实的突起一样。像那样，在《自显现》中也说：在完全清净的显现中，没有无明，没有心，没有意。但是，从任运自成的才华中，产生无明。从无明的戏耍中产生心。从心的庄严中产生意。从意的境中产生五毒。从五毒中产生十六种烦恼。从十六种中产生二十五种。从那里面产生五十一种。从那里面产生八万四千种。第二，详细解释分为三：根本无明的分类，从那里面产生的心的分类，从那里面产生的烦恼的分类的详细解释。第一种，也是在那里面说：无明是这样的，根本是心的无明，错乱是境的无明，错乱的基础是基础的无明，执着是分别的无明，虚假是道的无明，不了解是愚痴的无明。像那样，无明分为六种，因此不能看见自己的显现。也就是说，按照顺序，最初的明智因为不了解自己的面目，所以对自身产生错乱的愚痴，以及不了解显现境的自性为空性的愚痴。由于因缘而产生的错乱，就像把木桩错认为人一样的
English
Or some are for accomplishing enlightenment. As it is said: "Without attachment, without hatred, without delusion, the karma produced by that is virtuous." These also, because they cannot be truly observed from holding the general characteristic of the self-originated ultimate truth, are included in the mind that belongs to samsara. As it says in the Uttaratantra: "The ultimate truth of self-origination, is to be realized only by faith. Even though the sun's orb is bright, it is not seen by those without eyes." Just as it is said. If we distinguish the impure mind, there are two: a brief explanation and a detailed explanation. The first is, although there is no impurity in the dharmadhatu, when it moves from it, from the basis of appearance, anything arises without stopping. From the play of ignorance arises mind, from the adornment of mind arises intellect, and from intellect arises afflictions. Among them, play is just the sound that arises from it, like ability, talent, or ray. Just as a sprout arises from a seed, and from the shape of a face, its image appears in a mirror. Adornment is what matures and appears from it, like a part of a fruit, like a seed, a flower, and the bulge of a fruit. Likewise, in the Rangshar it is said: "In the appearance of complete purity, there is no ignorance, no mind, no intellect. But, from the talent of spontaneous accomplishment, ignorance arises. From the play of ignorance, mind arises. From the adornment of mind, intellect arises. From the object of intellect, the five poisons arise. From the five poisons, sixteen afflictions arise. From sixteen, twenty-five arise. From that, fifty-one arise. From that, eighty-four thousand arise." Second, the detailed explanation is divided into three: the classification of the root ignorance, the classification of the mind that arises from it, and the detailed explanation of the classification of the afflictions that arise from it. The first, it is also said in that same text: "Ignorance is like this, the root is the ignorance of mind, confusion is the ignorance of the object, the basis of confusion is the ignorance of the basis, grasping is the ignorance of thought, artificiality is the ignorance of the path, not knowing is the ignorance of delusion. Like that, ignorance arises in six ways, therefore one does not see one's own appearance." That is, in order, the initial wisdom, because it does not know its own face, so the delusion of confusing oneself with another, and the delusion of not knowing that the nature of the appearing object is emptiness. The confusion that arises from conditions, like mistaking a post for a person