English
My own nature appears in everything. Self-nature, appearance, and emptiness are not different. Moreover, from the perspective of no arising, samsara is recognized as the path, and it cannot be grasped. Therefore, all phenomena, here and there, are free from fixed grasping. From the perspective of unceasing intrinsic nature, the nine paths of samsara converge as self-appearance, and the nature of no arising manifests unceasingly in all things. From the perspective of the great self-nature, these two are non-dual, and from the beginning, mind itself, appearance, and emptiness are established as non-dual and one, and the target is held. Thus it is. According to this, the cause of bodhicitta is established as inseparable from arising and ceasing. The forty-fifth chapter says: Bodhi is not something that can be grasped, and the enlightened ones realize the essence with the essence of all. Mind is self-born wisdom, pervading all. And so on. Secondly, there are two ways to distinguish and focus on the objects: teaching the common vehicle's wisdom as dependent on others, and teaching the uncommon Ati wisdom as self-arising wisdom. The first is that those who follow the vehicle of cause and effect each have their own wisdom according to their own tenets. They arise by focusing on an object, the realm of knowable phenomena, and a knowing awareness, so it is called the wisdom of awareness. The fiftieth chapter says: The wisdom of the teacher of the cycle is the wisdom that contemplates objects. Whoever contemplates what object, that is the wisdom of awareness. Thus, these are not self-arising wisdom. That same text says: The wisdom that contemplates objects is not self-arising because it arises from objects. It does not appear when there is no object. And again: There is only one self-arising wisdom, but the teacher of the cycle, born from me, does not attribute wisdom based on objects. The arising of numerous wisdoms is because one nominally established wisdom makes each nature appear separately in one object. For those with objects, names are given by objects, but that is not certain, it is established by confusion. It is not the all-creating self-arising wisdom. Thus it is. Secondly, teaching the uncommon self-arising wisdom of Ati is not born by focusing on the knowable realm of phenomena and the knowing awareness. It is self-arising wisdom because from the beginning, the object and awareness are clear and inseparable. That same text says: The object is wisdom from the beginning.
Chinese
返回。我没有将境和智慧显示为二元。因此，境也是自生的。如此说。第三，区分错误和遮蔽，明确目标：如此，将共同乘的智慧如实执着于自己的偏见，从而偏离了无偏颇任运成就的自生智慧，并因未见而遮蔽。我第五品中说：自生智慧法性一境中，见他法而舍弃该智慧，则不会与自生智慧相遇，舍弃阻碍有境者，不会有名声。以及，第三十品中说：对于一切的平等性，若以偏颇视之则无成。等等，这些都很清楚。而且，将这些错误和遮蔽在自己的心上区分开来，从而将阿底自生智慧的本性如实地唯一执持。第三十品中说：现在的乐和未来的乐，显现的和背后的生起，这些都是相的过患，因此不应依赖它。以及，第九义中说：普作王对眷属的授记，是为了显示无遮蔽智慧的光明之义，安住于自生无因缘的精华中，是超越分别增益的密意。那么，如果本性无别，为何说本来成佛呢？这是必要和密意的说法，即因乘认为心性是成佛之因，为了消除在其他地方寻找佛的执着，考虑到本体没有增益，所以才说本来成佛。实际上，实相与佛、有情等无别，不会落入任何一方。这也被称为自性实相的大圆满，也被称为基大圆满，即事物诸法的实相，所知诸法的本性或安住方式。第二总义：如此，佛陀也被三界有情以三种理由未能证悟，从而显示了迷惑之相。其他经文中说：虽于无二状态中本来成佛，然因业和烦恼、无明二因，于三时中显现恒常迷惑之行境。以及，第二十一品中说：本来成佛之自性显现安住时，
English
Return. I have not shown the realm and wisdom as dual. Therefore, the realm is also self-born. Thus it is said. Third, distinguishing errors and obscurations, clearly grasping the target: Thus, holding the wisdom of the common vehicle as it is in one's own biased view, thereby deviating from the impartial, spontaneously accomplished self-born wisdom, and being obscured by not seeing it. In my fifth chapter, it says: In the single realm of self-born wisdom and dharmata, seeing other dharmas and abandoning that wisdom, one will not encounter self-born wisdom, those who abandon and obstruct the realm will not be renowned. And, in the thirtieth chapter, it says: For the equality of all, there is no accomplishment if viewed with bias. And so on, these are all clear. Moreover, distinguishing these errors and obscurations on one's own mind, thereby singularly holding the Ati self-born wisdom's nature as it is. In the thirtieth chapter, it says: Present happiness and future happiness, what is manifest and what arises from behind, these are faults of appearance, therefore one should not rely on them. And, in the ninth meaning, it says: The prophecy of the All-Creating King to his retinue, was to show the meaning of the clarity of unobstructed wisdom, abiding in the essence of self-born without cause or condition, is the intention beyond conceptual imputation. Then, if the nature is undifferentiated, why is it said to be primordially enlightened? This is a statement of necessity and intention, that is, the causal vehicle considers mind-essence as the cause of enlightenment, and in order to dispel the clinging of seeking the Buddha elsewhere, considering that the essence has no increase or decrease, it is said to be primordially enlightened. In reality, the suchness is undifferentiated from Buddha, sentient beings, etc., and does not fall into any side. This is also called the Great Perfection of self-nature suchness, and is also called the Ground Great Perfection, that is, the suchness of things, the nature or mode of abiding of knowable things. Second general meaning: Thus, the Buddha is also not realized by the sentient beings of the three realms for three reasons, thereby showing the aspect of delusion. Other scriptures say: Although primordially enlightened in the non-dual state, due to the two causes of karma and afflictions, ignorance, the field of constant delusion appears in the three times. And, in the twenty-first chapter, it says: When the self-nature of primordially enlightened abides manifestly,
Chinese
如云：“譬如幻化之相，于彼生起分别。”意谓以三种因由而迷谬：一、俱生无明，于本初成佛之体性未能了知；二、遍计无明，不但未能了知，反作颠倒之计度；三、远离正道，以未证悟故而迷谬。 譬如，有一转轮圣王，有一子已嗣王位。另有一王子，见之，云：“王族非兄弟，乃臣仆也。”遂于王子右肩施以烙印，或作莲花形，或作金刚杵形。又于左右肩上绘以日月之像，交付近臣，放逐至遥远之国。如是，最初王子未能识知自己之身份。同理，俱生无明亦使众生未能了知自身本初成佛之体性。如第三十六品云：“六道众生皆具心，然自不识自本性。”又如第十二品云：“菩提本性即无明，无明分别暗所蔽。”又如《虚空藏续》云：“轮回无始时，俱生无明为因，造作诸业。” 二者，遍计无明。譬如王子虽未能识知自己之身份，然亦非贱民，却妄自以为是贱民。同理，俱生无明虽未能使众生了知自身本初成佛之体性，然遍计无明却使众生于自心上妄执有我，于自现上妄执有我与我所，及他者，于一中妄见二，由此而生迷谬。如第七品云：“无明邪念生执取，于六境法妄分别，六衰六系缚，是名世间。”又如《智慧秘密续》云：“本无所显现，然于大乐自现中，由分别之念而见二。”又如《虚空藏续》云：“由业及烦恼为缘，遍计无明令流转。” 三者，远离正道。譬如流浪之王子，他人告之：“汝乃国王之子，汝之祖辈……”
English
As it says, "Like an illusion, discrimination arises towards it." This means delusion occurs due to three reasons: First, co-emergent ignorance, not recognizing the state of being primordially enlightened. Second, imputational ignorance, not only failing to recognize it but also conceptualizing it in a reversed manner. Third, being separated from the correct path, delusion arises from non-realization. For example, there is a Chakravartin king who has a son who has already taken the throne. Another prince sees him and says, "The royal family is not brothers, but servants." Then, they brand the prince's right shoulder with a mark, either in the shape of a lotus or a vajra. They also paint images of the sun and moon on his left and right shoulders, entrust him to a close minister, and exile him to a distant land. In this way, the prince initially does not recognize his own identity. Similarly, co-emergent ignorance prevents beings from recognizing their own primordially enlightened nature. As the thirty-sixth chapter says, "All sentient beings in the six realms possess mind, but they do not recognize their own nature." Also, as the twelfth chapter says, "The nature of Bodhi is ignorance, obscured by the darkness of ignorant discrimination." Furthermore, as the Akashagarbha Tantra says, "From beginningless samsara, co-emergent ignorance acts as the seed for all actions." Second, imputational ignorance. For example, even though the prince does not recognize his own identity, he is not a commoner, yet he falsely believes himself to be one. Similarly, even though co-emergent ignorance does not allow beings to recognize their own primordially enlightened nature, imputational ignorance causes beings to falsely grasp onto self in their own awareness, falsely grasping onto self and other in their own appearances, and seeing two in one, thus creating delusion. As the seventh chapter says, "Ignorant wrong thoughts give rise to grasping, falsely discriminating the six objects and dharmas, leading to six decays and six bonds, which is called the world." Also, as the Wisdom Secret Tantra says, "Originally there is no appearance, but in the self-appearance of great bliss, duality is seen through the thought of discrimination." Furthermore, as the Akashagarbha Tantra says, "Due to karma and afflictions, imputational ignorance causes wandering." Third, being separated from the correct path. For example, to a wandering prince, someone says, "You are the son of the king, your ancestors..."
Chinese
因为没有历史记载说我的土地和政治是这样的，所以实际上并不知道，就像王子流浪于民众中一样。被两种无明遮蔽，又远离了正确的道路，所以实际上并不知道，因而迷惑了。正如《布谷鸟续》中所说：各自的众生不能知晓，因为舍弃了三种智慧，所以远离了三身。那么，正确的道路到底是什么呢？如上所述，有三种智慧。按照这第三种智慧，可以安立为五种正确的毒。就像这样说：对于显示三身的眷属们，有五种解脱的道路，显示为三世诸佛的道路。五种自生智慧的五条道路是：贪欲、嗔恨、愚痴、我慢和嫉妒这五种，是所有五种自生智慧的道路。那么，这又是怎样的呢？又如其中所说：欲望是认为诸法为我所有，执着是执着于认为是我所有的事物。嗔恨是对于无生自性，嗔恨各种各样的幻化。愚痴是用不分别的禅定，对于法性平等性没有分别。我是无错乱的菩提心，本来就在真如中成佛。对于一切在真如中是一体的，进行是与非的诽谤，这就是嫉妒。因此，意思是与法性不分离的正确的贪欲，用无二分别嗔恨各种相的嗔恨，在法性平等性的状态中没有任何分别的愚痴，不改变真如的慢，不包含在此低劣见行中的嫉妒这五种，远离了正确的见解，对于外在的世间和世间的用具，像糖浆和胶水一样特别执着和贪恋的贪欲等邪恶的五毒，因为行持这些而流转于轮回中，遭受痛苦的折磨。如第五品所说：地狱等六道众生，遭受寒冷、饥渴、愚痴、聋哑、堕落等。以及《解释续》中所说：由五种贪欲的异熟，进入五条道路的门后，感受五种不适和痛苦。第三，像这样被痛苦折磨
English
Because there is no historical record saying that my land and politics are like this, so in reality, one does not know, just like a prince wandering among the people. Being obscured by two kinds of ignorance, and also being separated from the correct path, so in reality, one does not know, and thus is confused. As it is said in the "Cuckoo Tantra": Individual beings cannot know, because they have abandoned the three kinds of wisdom, therefore they are far from the three bodies. So, what exactly is the correct path? As mentioned above, there are three kinds of wisdom. According to the third of these, one can establish the five correct poisons. As it is said: For the retinue who show the three bodies, there are five paths of liberation, shown as the path of all Buddhas of the three times. The five paths of the five self-born wisdoms are: desire, hatred, ignorance, pride, and jealousy, these five are the path of all five self-born wisdoms. So, how is that? Again, as it says in the same text: Desire is thinking that all phenomena are mine, attachment is being attached to what is thought to be mine. Hatred is towards the unborn nature, hating all kinds of illusions. Ignorance is using non-discriminating samadhi, without distinguishing the equality of dharmata. I am the unmistaken bodhicitta, originally becoming a victor in suchness. For everything that is one in suchness, being jealous of imputing affirmation and negation. Therefore, the meaning is correct desire that is inseparable from the contemplation of dharmata, hatred that hates various characteristics with non-dualistic contemplation, ignorance that has no distinction whatsoever in the state of equality of dharmata, pride that does not change from suchness, and jealousy that is not contained within this inferior view and conduct, these five, being separated from the correct view, and especially clinging and being attached to external existence and the objects of existence like syrup and glue, the evil five poisons such as desire, because of practicing these, one wanders in samsara, suffering the torment of pain. As the fifth chapter says: Beings of the six realms such as hells, suffer cold, hunger, thirst, foolishness, dumbness, falling, etc. And as it says in the "Explanation Tantra": By the maturation of the five cravings, after entering the five paths' doors, one experiences five discomforts and sufferings. Third, being tormented by suffering in this way