Chinese
和，与此相应的因，即自性与俱生无明一同产生，与缘相遇时，处于可能产生错觉的状态；俱生之因，即心性自身执著自身为境与有境，是遍计所执的无明，即有分别的意识；近取之因，即积累业的习气，具有必定产生自果的能力。其中，意识可分为：执著阿赖耶识为“我”，使染污识产生烦恼的染污意；六识是识产生和灭亡的连续，将业力置于阿赖耶识，即是等无间意。这二意的所依，执持一切习气和种子，是错觉安立的基础，在各宗派中被安立为阿赖耶识。 第三，缘是：转生到天界、恶趣、上界诸天的缘是福德、非福德和不动业三种。引发这些业的是五毒烦恼。这些因缘聚合，就产生了轮回的巨大轮转。也就是说，如来藏的自性空性中本来没有垢染，但在光明方面，却不认识自己，在第一个刹那，造作的意念动摇，因此安立了能取和所取。由此产生见事之识。由此安立了应取应舍，因此产生了感受。由此产生了执著境为相的意识。由此习气增长，形成了有色五蕴。譬如，外在的缘起，从种子产生苗芽等，六种因与五大和时间的结合等六种缘围绕而生。同样，内在的缘起，从无明产生行等十二支，从而在三界中轮回。第四，作者是：如《三戒论》所说：“具有相续的刹那，称为业的作者。”因此，轮回和涅槃二者的作者是无造作的相续刹那。特别是，轮回的作者是将无二执著为二的错觉分别的相续刹那。它将错觉识连接成链条，使力量越来越大，从而形成了这无边无际的轮回。第五，果是：业和烦恼的
English
And, the corresponding cause, the ignorance that arises together with the nature and co-emergent ignorance, when encountering conditions, remains in a state where delusion can occur; the co-emergent cause, the mind itself grasping itself as object and subject, is the imputational ignorance, the conceptual consciousness; the proximate cause, the accumulation of karmic imprints, has the power to definitely produce its own result. Among these, consciousness can be divided into: the afflicted mind that grasps the alaya consciousness as "I" and causes the afflicted consciousness to arise; the six consciousnesses are the continuum of the arising and ceasing of consciousness, placing the power of karma in the alaya consciousness, which is the immediately preceding mind. The basis of these two minds, holding all imprints and seeds, is the basis for the establishment of delusion, which is established as the alaya consciousness in various schools. Third, the conditions are: the conditions for being born in the heavens, evil destinies, and higher realms are the three karmas of merit, non-merit, and immovability. The instigators of these karmas are the five poisons of affliction. The aggregation of these causes and conditions gives rise to the great wheel of samsara. That is, in the emptiness of the essence of the Sugata-garbha, there is never any stain, but in the clarity aspect, one does not recognize oneself, and in the first moment, the mind of formation stirs, thus establishing the grasper and the grasped as distinct. From this arises the consciousness that sees things. From this, taking and rejecting are established, thus feelings arise. From this arises the consciousness that grasps objects as signs. From this, the imprints increase, and the five aggregates with form are formed. For example, the external dependent arising, from the seed arises the sprout, etc., the six causes and the combination of the five elements and time, etc., the six conditions arise in a surrounding manner. Similarly, the internal dependent arising, from ignorance arises the twelve links such as formation, thus revolving in the three realms. Fourth, the agent is: as the Three Vows says: "The moment with continuity is called the agent of karma." Therefore, the agent of both samsara and nirvana is the uncreated continuous moment. In particular, the agent of samsara is the continuous moment of delusional thought that grasps non-duality as duality. It connects delusional consciousness into a chain, making the power greater and greater, thus forming this endless samsara. Fifth, the result is: karma and affliction
Chinese
如水桶般旋转的轮回中，由显现共同之业，显现为器世界，由体验非共同之业，显现成熟为有情众生而体验。关于这些，在《秘密藏续》中说：“唉玛吙，如来藏中，由自己的分别念之业所化现，住处和痛苦等等，执著为我和我所。”等等如是说。按照光明大圆满的见解，本体本来清净之基如来藏中，自性任运成就之基显现生起的一刹那，认识自性，八识的近取融入法界，是普贤王如来原始解脱之基成佛。基显现本身被俱生无明遮蔽，执著能取所取，从任运成就珍宝的壳中，向外显现的八门如梦般生起，在轮回中明明没有却迷惑，称之为有情。第三，如是说：“即使如此，也要努力。”意思是说，从无始以来，将轮回和涅槃执著为二，虽然是迷惑的这种方式，但就像云的聚集永远无法动摇天空一样，最初本来清净的如来藏，其自性的安住方式不可能改变。以前未曾动摇为轮回和涅槃二者的法，现在即使在无边无际的轮回中流转也不会动摇，因此，当迷惑的暂时的污垢何时清净之时，就会显现自性而成佛，因此，对于清净它的方法，不要懈怠努力。如是，在《支分》中说：“轮回和涅槃，二者都不存在，当完全了解轮回时，就称之为涅槃。”以及，在《二观察》中说：“有情众生即是佛，然而被暂时的污垢遮蔽，去除它就是佛。”如是说。因为暂时的污垢从未沾染自性，所以如果净化就可以分离，如《藏续》中说：“谁也没有束缚，没有束缚，也没有应该束缚的。”如是说。虽然说有情总的来说在轮回中没有开始和结束，但对于个人来说，显现的迷
English
In the cycle of samsara, which revolves like a water bucket, the common karma of appearance manifests as the container world, and the uncommon karma of experience manifests and ripens as sentient beings who experience it. Regarding these, it is said in the Guhyagarbha Tantra: "Emaho, in the Sugatagarbha, through the karma of one's own conceptual thoughts, are emanated places and sufferings, etc., which are separately grasped as self and mine." And so on. According to the view of the Great Perfection of Clear Light, in the essence of the originally pure ground, the Sugatagarbha, at the moment when the self-arisen base of spontaneous perfection arises, recognizing one's own nature and the eight consciousnesses dissolving into the Dharmadhatu, is the enlightenment of Samantabhadra, the ground of original liberation. That very ground appearance is obscured by co-emergent ignorance, and grasping and clinging are universally fabricated. From within the shell of spontaneous perfection, the eight gates of outward manifestation arise like a dream, and one is deluded in samsara, even though it is not there, and this is called sentient being. Thirdly, it is said: "Even so, one should strive." This means that although the way of being deluded by clinging to samsara and nirvana as two since beginningless time is such, just as the gathering of clouds never moves the sky, the way of abiding of the original pure Sugatagarbha itself cannot be changed. It has never been moved into the dharma of both samsara and nirvana, and even if it revolves in endless samsara, it will not be moved. Therefore, when the temporary stains of delusion are purified, one's own nature will be manifested and one will attain Buddhahood. Therefore, one should not be lazy in striving for the means of purifying it. Thus, it is said in the Limb Tantra: "Samsara and nirvana, both do not exist. When samsara is completely understood, it is called nirvana." And in the Two Examinations it is said: "Sentient beings are themselves Buddhas, but they are obscured by temporary stains. Removing them is Buddhahood." And so on. Because temporary stains never taint the self-nature of the essence, they can be separated if purified, as it is said in the Essence Tantra: "No one has bound it, it is unbound, and there is nothing to be bound." And so on. Although it is said that sentient beings in general have no beginning or end in samsara, for individuals, the manifested迷
Tibetan
དོ་ལས། ཐོག་མེད་གྱུར་ཀྱང་ཐ་མ་དང་ལྡན་པ། །ཞེས་འབྱུང་བ་བཞིན་དྲི་མ་ལམ་གྱིས་སྦྱངས་པས་མྱང་འདས་ལ་རེག་ཅིང་། སྦྱངས་ཟིན་ནས་འབྲུམ་ནད་བྱང་བའི་སྐྱེས་བུ་ལྟར་འབྲས་བུ་རྒྱུ་རུ་མི་ལྡོག་པས་ལམ་ལ་བརྩོན་པ་ནི་འཐད་པ་དང་བཅས་པའོ།། །།གཉིས་པ་གང་གིས་རྟོགས་པར་བྱེད་པའི་ལམ་བཤད་པ་ལ་གཉིས། སྡོམ་གྱིས་མདོར་བསྟན། དེ་ཉིད་རྒྱས་པར་བཤད་པའོ། །དང་པོ་ནི། རྟོགས་བྱེད་ལམ་ནས་ལམ་ལ་འཇུག༔ ཅེས་གསུངས་ཏེ། གཞི་འབྲས་དབྱེར་མེད་པ་དེ་ཉིད་རྟོགས་པར་བྱེད་པའི་ཐབས་སུ་མདོ་སྔགས་ལམ་གྱི་རིམ་པ་བསམ་པའི་མཐའ་ཡས་པར་གསུངས་ཀྱང་། གནད་ཀྱི་སྙིང་པོ་གཅིག་ཏུ་དྲིལ་ན། བློ་རྒྱུད་སྦྱོང་བའི་ཚུལ་ཞིང་ཐ་རྒོད་བཏུལ་བ་ལྟ་བུ་དང་། སྨིན་གྲོལ་གྱི་ས་བོན་གདབ་པའི་ཚུལ་འབྲུ་སྐྱོན་མེད་པ་འདེབས་པ་ལྟ་བུ་དང་། དེ་ཉིད་སྐྱེད་བསྲིང་བའི་ཚུལ་ཆུ་ལུད་སོགས་སོ་ནམ་ལ་བརྩོན་པ་ལྟ་བུ་དང་། ལམ་གྱི་གེགས་སེལ་བའི་ཐབས་སད་སེར་སོགས་སྲུང་བའི་ཐབས་ལ་འབད་པ་ལྟ་བུ་དང་། ཡོན་ཏན་གྱི་བོགས་འདོན་བའི་ཐབས་ཆར་འབེབས་སོགས་གོང་འཕེལ་དུ་འགྱུར་བའི་ཐབས་བྱེད་པ་ལྟ་བུ་སྟེ་རྣམ་པ་ལྔ་ཡིས་ལམ་ལེགས་པར་སྦྱངས་པས། འབྲས་བུ་བཅུད་དུ་སྨིན་ པ་ལྟར་རྣམ་གྲོལ་གྱི་འབྲས་བུ་མངོན་དུ་བྱེད་པར་འགྱུར་བས་ན་ཡང་དག་པའི་ལམ་ལ་རབ་ཏུ་འཇུག་པར་བྱའོ། །གཉིས་པ་ལ་ལྔ། རྒྱུད་སྦྱོང་བ། ས་བོན་གདབ་པ། སྐྱེད་བསྲིང་བ། གེགས་སེལ་བ། བོགས་འདོན་པའི་རིམ་པའོ། །དང་པོ་ལ་གཉིས། ལམ་གྱི་རྩ་བ་བཤེས་གཉེན་བསྟེན་པའི་ཚུལ། བསྟེན་ནས་བློ་རྒྱུད་ཇི་ལྟར་སྦྱོང་བའི་རིམ་པའོ། །དེའི་དང་པོ་ལའང་བཞི། བསྟེན་བྱ་སློབ་དཔོན་གྱི་མཚན་ཉིད། ཇི་ལྟར་བསྟེན་པའི་ཐབས། སྟེན་བྱེད་སློབ་མའི་མཚན་ཉིད། བསྟེན་ནས་གདམས་པ་སྟོན་ཚུལ་ལོ། །དང་པོ་ནི། དེ་ལ་དང་པོ་ནས་མཚན་ཉིད་ཀུན་ལྡན ཞེས་གསུངས་ཏེ། གཞི་ཤེས་ནས་གློ་བུར་དྲི་མ་སྦྱང་བའི་ཕྱིར་དུ་ལམ་གྱི་རིམ་པ་ལ་འཇུག་པའི་ཚུལ་དེ་ལའང་དང་པོ་ཉིད་དུ་རྟོག་འཁྲུལ་གྱི་བློ་ངན་གོམས་ཀྱི་དབང་དུ་ཤོར་བས་ལས་སུ་མི་རུང་བ་དེ་ཉིད་དུལ་བར་བྱ་བའི་ཆེད་དུ་རྒྱུད་ལེགས་པར་སྦྱང་དགོས་པས་དེའི་ཚུལ་འཆད་པར་བྱའོ། །དེའང་བྱིས་པའི་སྐྱེ་བོ་རྣམས་རང་གི་བློ་སྟོབས་ཀྱིས་ཡང་དག་པའི་ལམ་གྱི་ཕྱོགས་ཙམ་དུའང་བགྲོད་པར་མི་ནུས་པས་སྤྱིར་སངས་རྒྱས་ཀྱི་ཆོས་ཐམས་ཅད་དང་ཁྱད་པར་ལམ་ལ་ཚུལ་བཞིན་འཇུག་ཅིང་ལེགས་པར་བགྲོད་པར་བྱེད་པའི་རྩ་བ་རྡོ་རྗེ་སློབ་དཔོན་མཚན་ཉིད་དང
Chinese
因此，正如“虽无始却有终”所说的那样，通过道路来净化污垢，从而触及涅槃。一旦净化完毕，就像麻疹痊愈的人一样，果不会倒退为因，因此努力于道路是合理的。第二，关于以何种方式证悟的道路的阐述，分为两部分：以纲要简要地说明，以及详细地阐述。第一部分是：“从证悟的道路进入道路”，正如所说的那样，虽然将基果无二无别证悟的方法，以经咒道次第无边无际的方式宣说，但如果将要点归纳为一个核心，那就是：调伏心性的方式就像驯服荒地一样；播下成熟解脱种子的方式就像播种无损的种子一样；培育增长的方式就像努力于农耕中的浇水施肥一样；消除道路障碍的方式就像努力于保护免受冰雹等侵害一样；以及提升功德的方式就像采取使雨水充足等增长的方法一样。通过这五种方式好好地修习道路，就像果实成熟一样，将显现解脱的果实，因此应当完全进入正确的道路。第二部分分为五个方面：调伏心性，播种，培育增长，消除障碍，以及提升功德的次第。第一部分分为两个方面：依止作为道路根本的上师的方式，以及依止后如何调伏心性的次第。其中第一部分又分为四个方面：所依止的上师的特征，如何依止的方法，能依止的弟子的特征，以及依止后传授教言的方式。第一部分是：“因此，从一开始就具足特征”，正如所说的那样，为了从认识基础后净化突发性的污垢而进入道次第，首先就要调伏由于陷入恶劣分别念的习气而变得无法调伏的心性，因此将要阐述调伏心性的方式。因为孩童们无法依靠自己的智慧力行进哪怕是正确道路的一小部分，所以总的来说，为了如理进入和良好地行进所有佛陀的教法，特别是道路，根本就是具足特征的金刚上师。
English
Therefore, as it is said, "Although without beginning, it has an end," by purifying defilements through the path, one touches Nirvana. Once purified, like a person cured of measles, the fruit does not revert to the cause, so striving on the path is reasonable. Second, regarding the explanation of the path by which one realizes, there are two parts: briefly stating in summary, and explaining it in detail. The first part is: "From the path of realization, enter the path," as it is said. Although the methods for realizing the inseparability of the ground and the fruit are taught in the immeasurable ways of the sutra and tantra path, if we condense the essence into one core, it is: the way to tame the mindstream is like taming a wild field; the way to plant the seeds of ripening and liberation is like planting undamaged seeds; the way to nurture and grow is like diligently engaging in farming with watering and fertilizing; the way to eliminate obstacles on the path is like striving to protect against hail and other things; and the way to enhance qualities is like taking measures to increase rainfall and other things. By cultivating the path well through these five ways, just as the fruit ripens, the fruit of liberation will be manifested, so one should fully enter the correct path. The second part is divided into five aspects: the order of taming the mindstream, planting seeds, nurturing and growing, eliminating obstacles, and enhancing qualities. The first part is divided into two aspects: the way to rely on the spiritual friend as the root of the path, and the order of how to tame the mindstream after relying on them. The first part of that is further divided into four aspects: the qualities of the teacher to be relied upon, the method of how to rely on them, the qualities of the student who can rely on them, and the way to impart instructions after relying on them. The first part is: "Therefore, from the beginning, possess all the qualities," as it is said. In order to enter the stages of the path to purify sudden defilements after knowing the ground, one must first tame the mindstream that has become untamable due to falling under the influence of bad habitual thoughts, so the way to tame the mindstream will be explained. Because children cannot travel even a small part of the correct path by their own intellectual strength, in general, in order to properly enter and travel well on all the teachings of the Buddha, especially the path, the root is the Vajra Master who possesses the qualities.