English
It is very clear. The third point is established through refutation. Again, one might think like this: the mind of nirvana mentioned here refers only to the nature of nirvana, and is not the actual nirvana. That is, only the mind of samsara itself is not established by nature, or is merely unreal. If one thinks that the distinction between consciousness and wisdom is unreasonable, then the symbol of Vajradhara also proves it to be wisdom, and it is said to be different from the mind of samsara, therefore, these two are consciousness, with different essences. Although it is the nature of nirvana, it is not the actual nirvana. If one thinks like this, then it itself proves to be the actual nirvana, because the nature of nirvana is the main part of nirvana, and the nirvana that removes temporary defilements through the path is only a nominal nirvana. The first reason is that the nature of nirvana is the reality of things, and the nirvana that temporarily removes defilements is only the appearance of dependent origination from the aggregation of mundane causes and conditions; the second reason is that the nature of nirvana is the object of non-conceptual wisdom, and the temporary nirvana is the realm of subsequent purity; the third reason is that the Buddha sees the self-nature purity in his own appearance, and the temporary nirvana only produces other appearances seen by the objects to be tamed; the fourth reason is that because all phenomena of mundane samsara do not exist from the beginning, the Buddha sees the self-nature purity, and cannot see the two obscurations that existed before and were removed later, therefore, the temporary nirvana cannot be seen by the Buddha's wisdom; the fifth reason is that the nature of nirvana is primordial, therefore, it exists in all occasions of samsara and nirvana, therefore, this self-nature purity does not depend on temporary purity, because of the self-nature purity, it will become temporary purity through cultivation, if the self-nature is not pure, then even if one cultivates, it will not become temporary purity, therefore, the temporary pure nirvana must depend on the self-nature nirvana. Furthermore, the essence of nirvana is only the self-nature nirvana, and the temporary
Chinese
彻底清净的寂灭，仅仅是修习方便者和习惯方便之士心中，去除污垢的方式和证悟功德的方式的心识显现而已。《文殊师利观想略说》中也说：“以福德蕴，您是佛陀，是导师的身和行。以罪恶蕴，您是佛陀，是恶劣腐烂之身。”因此，在其他显现中，显示佛陀的身和事业的法性，以及众生 显现为轮回之身的法性，本体相同，被称为佛陀。因为没有做圆满不圆满、因果和好坏的区分。第二，这样的因缘心，自性光明，是自性住种姓，如来藏，我的真如，胜义菩提心，胜义菩提，胜义佛陀。虽然它的本体是无分、周遍一切、遍满一切的，但暂时如果做了区分的安立，那么因缘自性光明本身，就存在于身语意智慧的明点，即四明点的本体中。这样存在的意义也是，因为是身语意智慧的精华和法性，所以称为明点。虽然这个法性不是世俗的显现，但因为具有胜义的身语意智慧的无量显现，所以一般不认为是不存在的。这样，这四个明点就是果位的四身或金刚四身的因缘。详细来说，因为基和果没有差别，所以这四个明点就是四身，但因为众生仅仅产生从四个明点散发出来的显现，所以安立为因缘。而对于佛陀们来说，主要产生四地的 显现，所以安立为果缘。方便道也用此来类推。这样，此时的法性既是胜义的因，也是胜义的果。虽然不是世俗的因果，但在众生的认知中，可以安立为因的名称。而在佛陀们的认知中，安立为果的名称是符合意义的。
English
The utterly pure Nirvana is merely the mental appearance in the minds of those who practice skillful means and those who are accustomed to skillful means, of how to abandon defilements and how to realize qualities. In the "Brief Explanation of the View of Manjushri," it is also said: "With the heap of merit, you are the Buddha, the body and conduct of the teacher. With the heap of sins, you are the Buddha, the body of evil decay." Thus, in other appearances, the Dharma nature that shows the body and deeds of the Buddha, and the Dharma nature that appears to sentient beings as the body of samsara, are of the same essence and are called Buddha. Because there is no distinction made between completeness and incompleteness, cause and effect, and good and bad. Secondly, such a causal continuum, the mind's naturally luminous nature, is also called the naturally abiding lineage, the Tathagatagarbha, the Suchness of Self, the ultimate Bodhicitta, the ultimate Bodhi, and the ultimate Buddha. Although its essence is indivisible, all-pervading, and all-encompassing, if we temporarily make a distinction by separating aspects, then the causal continuum, the naturally luminous nature itself, abides in the essence of the bindus of body, speech, mind, and wisdom, that is, the four bindus. The meaning of abiding in this way is also that it is called bindu because it is the essence and Dharma nature of body, speech, mind, and wisdom. Although that Dharma nature is not an appearance of conventional truth, it is not generally regarded as non-existent because it has infinite appearances of ultimate body, speech, mind, and wisdom. Thus, these four bindus are said to be the causal continuum of the four bodies of the fruition stage or the four vajras. In detail, because there is no difference between the basis and the result, these four bindus are the four bodies, but because sentient beings only experience the appearance emanating from the four bindus, they are established as the causal continuum. And for the Buddhas, the appearance of the four grounds mainly arises, so it is established as the fruition continuum. The same applies to the skillful means continuum. Thus, in this case, that Dharma nature is both the ultimate cause and the ultimate result. Although it is neither conventional cause nor effect, in the cognition of sentient beings, it is permissible to apply the term "cause." And in the cognition of the Buddhas, applying the term "result" is meaningful.
Chinese
如是说，胜义谛的显现，即存在于一切有情众生之中，然而对于未修习道者来说，此显现并不显现。如是说，它们是胜义谛的明点，因此也是不变的安乐。胜义谛时轮的四面实际上也是这四个明点。考虑到基础轮回之法，对四种状态的解释是指这些明点的垢染。如是说，这些是成立之义。如此一来，法性、显现、因缘、基果无别等，在此解释四个明点的情况下，以此类推，其他也应如是理解。胜义谛的界，由于是五界之精华，故称为大空性五字，那是五智自性的因缘。由于是六蕴或六大之精华，故称为明点空性不变六，即六部怙主和六母的因缘。由于是十二缘起的法性，以及十二风息之精华，故是证悟十二真谛之智法身的因缘。由于是十六明点变动之法性，故也是胜义谛的十六喜。了知彼之十六相的十六智和十六身的因缘也应如是知晓。其中，所谓的大空性，仅仅以自性未成立的空性只是空性，但并非大。大的词语也显示了空性即是智慧。说为明点空性，也显示了安乐的明点远离了能取所取的戏论。所谓的不变，必须理解为不变的智慧。所谓五字等，以文字之词语显示，由于进入了语无坏灭的音，因此两者并不相违。第三，如是说，至高无上的原始佛说：贪等垢染具足之心，是流转轮回之因，远离彼则完全清净，自性无垢清净。如是说，圣 天菩萨也说：如是自性此心也，常
English
Thus it is said, the appearance of ultimate truth, which exists in all sentient beings, but for those who have not cultivated the path, that appearance does not appear. Thus it is said, they are the bindus of ultimate truth, therefore they are also unchanging bliss. The four faces of the ultimate truth Kalachakra are actually these four bindus. Considering the basis of cyclic existence, the explanation of the four states refers to the defilements of these bindus. Thus it is said, these are the established meanings. Thus, the nature of reality, appearances, causes and conditions, the inseparability of base and result, etc., in this explanation of the four bindus, by analogy, others should also be understood in the same way. The realm of ultimate truth, because it is the essence of the five elements, is called the great emptiness of the five letters, which is the cause and condition of the nature of the five wisdoms. Because it is the essence of the six aggregates or six elements, it is called the six unchanging empty bindus, which are the causes and conditions of the six lords and six mothers. Because it is the nature of the twelve links of dependent origination, and the essence of the twelve breaths, it is the cause and condition of the wisdom dharmakaya that realizes the twelve truths. Because it is the nature of the sixteen changing bindus, it is also the sixteen joys of ultimate truth. The sixteen wisdoms and sixteen bodies that know the sixteen aspects of it should also be understood in this way. Among them, the so-called great emptiness, the emptiness that is merely unestablished by its own nature is only emptiness, but it is not great. The word great also shows that emptiness is wisdom. Saying that it is an empty bindu also shows that the bindu of bliss is free from the elaboration of grasping and being grasped. The so-called unchanging must be understood as unchanging wisdom. The so-called five letters, etc., are shown by the words of letters, because they enter the indestructible sound of speech, therefore the two are not contradictory. Third, as it is said, the supreme primordial Buddha said: The mind full of defilements such as greed is the cause of wandering in samsara, and when it is free from it, it is completely pure, and its nature is immaculate and pure. Thus it is said, the noble Aryadeva also said: Thus, this mind of nature is also, always
Chinese
以愚痴之色所转变，以庸常分别之色，若使珍贵之心远离，本来即清净未生，本有之自性无垢。如是所说，无戏论之心性，此乃不变之大乐，及一切殊胜具足之空性，安住于无别双运之智慧中，然对因贪等错觉之显现，令心续被遮蔽之众生而言，则将流转于轮回；而彼错觉融入于无自性之境，趋向于自解脱之时，则称为轮回之止息。于此，作为所立宗之轮回之体性，即是四种状态、六聚、六界、六根、六境、六业缘及六业缘之作用。于《文殊师利见欲经略说》中亦云：“受用安乐与痛苦，恒常为世俗之轮回。”如是亦曾宣说。轮回止息之法性，即是四金刚、六部佛、六母、六胜义菩萨、六天女、六忿怒明王及六金刚空行母。如是，第一义为宣说轮回流转与止息之体性。轮回状态之垢染，其后得以清净之理由亦是，如《灌顶经略说》中所说：“心无骤然而生之垢，心非长久时限之物，无心则无生，心无耗尽之住处。”如是以立誓之方式略说后，若此为骤然而生者，彼时先前之心则无垢。何时心为长久时限之物，彼时彼又从何而生？若无心而生，彼时如虚空之花。若恒常住于心，彼时则非一切解脱。如是以安立正理之方式广说。如铜之垢染，以药之调合而衰减。如是心之垢染，以空性之调合而完全衰减。如是宣说于自性上遣除骤然之垢染之方式。心非从先前无垢染而于其后新产生垢染，若如是产生，则于断除二障之后，亦将再次产生。
English
It is transformed by the color of ignorance. With the color of ordinary conceptualization, if the precious mind is separated, it is primordially pure and unborn, the innate nature is without defilement. As it is said, the nature of mind, free from elaboration, is this unchanging great bliss, and the emptiness that possesses all perfections, abiding in the wisdom of indivisible union. However, for sentient beings whose minds are obscured by the deluded appearances of attachment and so on, they will enter into samsara. And when that very delusion enters the state of no self-nature and goes to self-liberation, it is called the cessation of samsara. Here, the nature of samsara, which is the subject, is the four states, six aggregates, six elements, six faculties, six objects, six karmic conditions, and six actions of karmic conditions. In the "Brief Explanation of Manjushri's Desire to See," it is also said: "Experiencing pleasure and suffering is always the conventional samsara." So it has been said. The Dharma nature of the cessation of samsara is the four vajras, the six families of Buddhas, the six mothers, the six ultimate Bodhisattvas, the six goddesses, the six wrathful lords, and the six vajra dakinis. Thus, the first point is to show the nature of the entry and reversal of samsara. The reason why the defilement of the state of samsara is later purified is also, as it is said in the "Brief Explanation of Empowerment": "The mind has no sudden defilement, the mind is not something of a long duration, without mind there is no birth, the mind has no place to dwell that is exhausted." Having briefly explained in the manner of making a vow, if this is sudden, then the previous mind is without defilement. When the mind is something of a long duration, then from what does it arise? If it arises without mind, then it is like a flower in the sky. If it always dwells in the mind, then it is not complete liberation. Thus, it is explained extensively in the manner of establishing reason. Just as the defilement of copper is diminished by the combination of medicine, so the defilement of the mind is completely diminished by the combination of emptiness. Thus, it is clearly stated how to remove sudden defilement from the self-nature. The mind is not newly produced with defilement after being previously without defilement. If it were to arise in this way, then after the two obscurations have been removed, they would arise again.