Chinese
无有间断故，不像物质那样，是能知能觉且能显现的。如是宣说。因此，心和智慧是各自不同的，共同的教证中也说：心和心性自性清净，二者是有区别的。其中，心是遍计分别，是轮回的法；心性是远离戏论，是寂灭的法。圣《八千颂般若波罗蜜多》中也说：心上无有心，心之自性是光明。心上，是说在基位上总集，即从本体的安住方式上来说，心是具有戏论、遍计分别、染污的法，如散乱和专注一处，以及上界之行境等，都是无自性的。心之自性，心之安住方式，心性，这些都是名称的不同说法，其体性安住于光明智慧之中。不能区分心和心性的愚笨之人，也自诩为了解经藏，实在是具有增上慢者。如是，善加区分心和智慧后，在共同的有相乘中，虽然以心为基、道、果，但那一切都没有到达实义。因此，在此乘中，将智慧安立为佛的基、道、果，能迅速从轮回中解脱。其他众生以轮回的根本为菩提，即使经过漫长的时间也很难获得，因为基的安立方式有错谬。普贤王如来心镜中说：从心中希求成佛者，是背离我者。背离的方式是，以理和教证二者皆能成立的妨害。如此，若从心上安立佛和道，以及基三者，那么，所安立的基心本身即是具有能取所取，因此，你们的基道果全部都成了具有能取所取的。如果承认，则不能成佛，即使成佛也将成为颠倒，因为没有从能取所取中解脱。又，心如积聚习气和业的种种，基道果也将成为那样，如果承认，则有成为错乱的过失。对方反驳说：如果没有心，那也不能生起佛，而且你们也承认佛是作意心的差别。
English
Because it is without interruption, it is not like matter; it is knowing, aware, and manifesting. Thus it is said. Therefore, mind and wisdom are distinct. In the common scriptures, it is also said that mind and mind-essence, being naturally pure, are two distinct things. Among them, mind is conceptual thought, the dharma of samsara; mind-essence is free from elaboration, the dharma of nirvana. In the Holy Eight Thousand Verse Prajñāpāramitā, it is also said: "On the mind, there is no mind; the nature of mind is luminosity." "On the mind" means gathering the basis, that is, representing the state of being of the essence. Mind, which is elaborate, conceptual, defiled dharma, such as scattering and focusing on one point, and the objects of the higher realms, are all without inherent existence. The nature of mind, the state of being of mind, mind-essence, these are different names for the same thing, whose essence abides in luminous wisdom. Those foolish people who cannot distinguish between mind and mind-essence, but boast of understanding the scriptures, are merely arrogant. Thus, having well distinguished between mind and wisdom, although in the common, conceptual vehicle, mind is taken as the basis, path, and fruit, all that does not reach the actual meaning. Therefore, in this vehicle, wisdom is established as the basis, path, and fruit of the Buddha, and one is quickly liberated from samsara. Others hope for enlightenment from the root of samsara, and even after a long time, it is difficult to attain, because the way of establishing the basis is mistaken. In the Mirror of the Mind of Samantabhadra, it is said: "Those who desire Buddhahood from the mind are straying from me." The way of straying is that both reason and scripture can establish harm. Thus, if one establishes the Buddha, the path, and the three bases from the mind, then the mind itself, which is the basis of establishment, is accompanied by grasping and being grasped. Therefore, your basis, path, and fruit all become accompanied by grasping and being grasped. If you accept this, then Buddhahood cannot be attained, and even if it is attained, it will be reversed, because it is not liberated from grasping and being grasped. Also, just as the mind accumulates various habits and actions, the basis, path, and fruit will also become like that. If you accept this, there is the fault of becoming confused. The opponent retorts: If there is no mind, then the Buddha cannot arise, and you also accept that the Buddhas are distinguished by the difference in intentional mind.