Chinese
现在，对于心性所有形态的显现方式，与轮回之法相同的诸如天神和地狱等形态，不是世俗谛的形态，而是胜义谛的形态。不是所净，而是净基。不是所净除，而是净除之基。不是有法，而是法性。然而，从世俗谛显现的天神和地狱等，实际上并非实有，而是心之显现。不是胜义谛的形态，而是世俗谛的形态。不是净除之基，而是所净。不是净除之基，而是所净除。不是法性，而是有法。以此为例，胜义谛的三有显现都是实相，而世俗谛的三有显现都是暂时的垢染。同样，对于心性自性中原本就存在的信心、慈悲和智慧等形态，是胜义谛和净基等。而通过道和努力新产生的信心、慈悲以及智慧等，是世俗谛和能作之道，但不是胜义谛和净除之基等。这些道之法，是净除之基、所净、能净、净除之果四者，或者说是净基、所净、能净、已净之果四者所区分的能净和能净除者。然而，在将一切法归纳为净基和所净二者时，道时的智慧等道之自性，因为仅仅是世俗谛之法，并且必须逐渐舍弃，所以归入所净之列。而智慧之上的法，即正确辨别之智慧，仅仅是内明之反体等，则归入净基之中。因为这样的种姓永不退转，并且不仅是世俗谛，还与胜义谛相合，是佛地之道，是为调伏对境而行持利益的智慧之因。在此二分之际，以基、果、体性无别的要点，将所有已净之果也归入净基之中。对于心之自性，力量等佛法之形态，即身语意功德事业所包含的一切，是胜义谛和净基等。而通过修道新获得的，舍弃了暂时垢染的部分。
English
Now, regarding the ways in which all aspects of mind-essence manifest, forms such as gods and hells, which are similar to the laws of samsara, are not forms of conventional truth, but are forms of ultimate truth. They are not what is to be purified, but the basis of purification. They are not what is to be cleansed, but the basis of cleansing. They are not entities possessing qualities, but the nature of phenomena. However, gods and hells that appear from conventional truth are not truly existent, but are appearances of the mind. They are not forms of ultimate truth, but are forms of conventional truth. They are not the basis of purification, but what is to be purified. They are not the basis of cleansing, but what is to be cleansed. They are not the nature of phenomena, but entities possessing qualities. By this analogy, all appearances of the three realms of ultimate truth are the natural state, while all appearances of the three realms of conventional truth are temporary defilements. Similarly, aspects such as faith, compassion, and wisdom that are inherently present in the nature of mind-essence are ultimate truth and the basis of purification, and so on. However, faith, compassion, and wisdom that are newly generated through the path and effort are the path of conventional truth and action, but are not ultimate truth and the basis of cleansing, and so on. These Dharma of the path are the basis of cleansing, what is to be cleansed, what cleanses, and the four results of cleansing, or the purifier and what purifies, distinguished by the four: the basis of purification, what is to be purified, what purifies, and the result of purification. However, when all phenomena are categorized into the two: the basis of purification and what is to be purified, the wisdom of the path and so on, which are the nature of the path, are categorized as what is to be purified because they are merely phenomena of conventional truth and must be gradually abandoned. On the other hand, the wisdom that correctly distinguishes the Dharma above wisdom, such as the mere reflections of inner awareness, are categorized as the basis of purification. This is because such a lineage never regresses, and is not merely conventional truth, but is in accordance with ultimate truth, and is the cause of the wisdom that practices the meaning of going to other appearances of beings to be tamed on the path of Buddhahood. In this instance of making a distinction between the two, all the results of purification are also included in the basis of purification due to the key point that the basis, result, and essence are inseparable. All the aspects of the qualities of Buddhahood, such as powers, which are included in the form, speech, mind, qualities, and activities of the nature of mind, are ultimate truth and the basis of purification, and so on. The aspects newly attained through the practice of the path, the part that has abandoned temporary defilements.
Chinese
以及，对于所化众生显现外境者，以及能够显现外境者，是世俗和修习之果，而非所修之基。在具足二清净的场合，自性清净的部分，既是所修之基也是修习之果，更不用说了。可以称为基之法性，也可以说是基道果三者总体的法性。原始的心性即是究竟的修习之果和胜义的修习之果。还有，这里有这样的邪分别念：既然如此，心的一切相的三有之相，只会产生轮回，另外两种不会产生。智慧之相等等，会产生另外两种，但不会产生轮回。五智之相等等，不会产生基和道两种，因此各种不同的相，必定是作用不同。作用不同，体性也会变得不同。因此，多体的自性是世俗的、虚假的、欺骗的法性，有些人心中会这样想。对此，所说是真实的，但这种分别念是没有领会不可思议之处。然而，不会有那样的过失。因为，这里胜义谛地狱的相是什么，那就是慈悲的相和智慧的相。那也就是如镜智等等的相。这样，许多不同的相不是像树上同时结出许多果实那样具备，而是所有的相以体性相同的方式存在。因此，称为具足一切相、一切相和一切自在，而不是称为相不同、相各异和自在各异。因此，虽然具足一切相的唯一无二，但因为是胜义谛地狱之相等等的缘故，在其如锈迹般形成的垢染上，会显现地狱等轮回的景象。同样，因为是智慧等等之相的缘故，修行者的相续中会显现智慧等道的一切法。就像地下有煤炭和温泉，地上的湿润的土地也会变暖，然后在地上产生蒸汽一样。
English
And, those that show the outer appearance to the beings to be tamed, and those that can show the outer appearance, are the conventional and the result of cultivation, not the basis of cultivation. In the case of possessing two purities, the part of self-nature purity is both the basis of cultivation and the result of cultivation, needless to say. It can be called the Dharma-nature of the basis, or it can be said to be the general Dharma-nature of the three, basis, path and result. That original mind-nature is the ultimate result of cultivation and the ultimate result of cultivation. Also, here is such a wrong thought: If so, the three states of all aspects of the mind will only produce samsara, and the other two will not. The aspect of wisdom, etc., will produce the other two, but will not produce samsara. The aspect of the five wisdoms, etc., will not produce the two, basis and path, so the various different aspects must have different functions. Different functions will also make the nature different. Therefore, the nature of many bodies is the conventional, false, and deceptive Dharma-nature, and some people will think this way. In this regard, what is said is true, but this distinction is simply a failure to understand the inconceivable place. However, there will be no such fault. Because, here, what is the aspect of the hell of ultimate truth, that is also the aspect of compassion and the aspect of wisdom. That is also the aspect of mirror wisdom and so on. In this way, many different aspects are not possessed like many fruits on a tree at the same time, but all aspects exist in the same way. Therefore, it is called possessing all aspects, all aspects, and all freedoms, but it is not called different aspects, different aspects, and different freedoms. Therefore, although the only non-dual possessing all aspects, but because it is the aspect of the hell of ultimate truth and so on, the appearance of samsara such as hell will appear on the dirt formed like rust. Similarly, because it is the aspect of wisdom and so on, all the dharmas of the path such as wisdom will appear in the mindstream of the practitioner. It is like if there is coal and hot springs underground, the moist soil on the ground will also warm up, and then steam will be generated on the ground.
Chinese
正因为如此，如同宝珠中生出宝珠的光芒一样，诸佛的三身及事业也会显现。此外，从胜义界中显现基、道、果的一切法，这是因为胜义界是胜义的一切相，所以对于轮回者和瑜伽士来说，清净和不清净的世俗的一切相都会显现。诸佛也会在其他显现中示现一切世俗之相。一切相的比喻可以与收集各种药物的丸药相比。另外，例如，被称为“四方皆胜之王大天”的那位，并非是许多人聚集而成，而是一个人。他向四方的百姓颁布命令，从而统治四方的土地。那时，向东方颁布命令并统治东方的那位，与统治南方并颁布命令的是同一位。实际上，虽然向东方的人颁布命令者也统治南方，但不会说因为向东方的人颁布命令，所以统治南方。同样，虽然从胜义界的胜义宝瓶的唯一相中，产生了基、道、果的一切显现，但这仅仅是因为胜义宝瓶的相，所以显现了世俗宝瓶的相。因为是胜义柱子的相，所以说显现了世俗柱子的相。但不会说从胜义宝瓶的相中产生世俗柱子，或者从柱子中产生宝瓶等等。实际上虽然没有矛盾，但因为不符合世间常理。另外，例如，天空是容纳一切有形之物的空间，因此也会产生云和黑暗等等。也会产生风和阳光等等。在风驱散云，阳光驱散黑暗的某些时候，也会出现虚空空旷明亮，没有模糊，被眼识直接看到的情况。但是，云和黑暗，以及风和阳光，以及看到虚空的眼识，都不会沾染天空。天空也不是产生这些东西的原因。
English
For that very reason, just as the light of a jewel arises from a jewel, the three bodies and activities of the Buddhas will appear. Furthermore, all the dharmas of the ground, path, and fruit arise from the ultimate sphere, because the ultimate sphere is all aspects of the ultimate truth, so for samsaric beings and yogis, all aspects of pure and impure conventional truth will appear. The Buddhas will also show all aspects of conventional truth in other appearances. The example of all aspects can be compared to a pill made of various medicines. Furthermore, for example, the one called "Great King Who is Victorious in All Four Directions" is not a gathering of many people, but a single person. He issues decrees to the people of the four directions, thereby ruling the lands of the four directions. At that time, the one who issues decrees to the east and rules the east is the same one who rules the south and issues decrees. In reality, although the one who issues decrees to the people of the east also rules the south, it is not said that because he issues decrees to the people of the east, he rules the south. Similarly, although all the appearances of the ground, path, and fruit arise from the single aspect of the ultimate vase of the ultimate sphere, it is only because it is the aspect of the ultimate vase that the aspect of the conventional vase appears. Because it is the aspect of the ultimate pillar, it is said that the appearance of the conventional pillar arises. But it is not said that the conventional pillar arises from the aspect of the ultimate vase, or that the vase arises from the pillar, and so on. Although there is actually no contradiction, it is because it does not conform to worldly norms. Furthermore, for example, the sky is the space that accommodates all forms, so clouds and darkness, etc., will also arise. Wind and sunlight, etc., will also arise. In some cases, when the wind dispels the clouds and the sunlight dispels the darkness, the empty space is clear and bright, without any blur, and can be directly seen by the eye consciousness. However, the clouds and darkness, as well as the wind and sunlight, and the eye consciousness that sees the empty space, do not stain the sky. Nor is the sky the cause of producing these things.
Chinese
就像鸟儿的出生，天空不会阻碍，因为存在着不阻碍的天空，如果近取因缘具足，它们就会出现。因此，才会有“天空出现云朵”等等的说法。同样，这个心性实际上并没有产生基、道、果三者的世俗法，也不是产生它们的因，虽然它们的出现确实是它的作用。因为这个法性是具有一切相的，所以轮回者、瑜伽士和佛陀们才会出现这样那样的情况。在这三种状态中，当基、道、果的法出现时，这个心不会遮蔽或阻碍，它就像是它们的基石一样存在。如果没有这个不遮蔽、不阻碍的心性，它们就不会出现。因为近取因缘具足时，它就存在，所以它们才会出现。因此，一切世俗法都从胜义界中产生。基、道、果的一切法都出现了。这各种各样的显现就是它的作用。因为这是约定俗成的说法，所以将因、果、作者和作用视为一致，只是建立在相似之处上的假名安立。因此，真实而言，胜义与世俗没有关联，而世俗也因为自身没有自性，所以没有可关联之物，因此与胜义无关。世俗之所以显现，是因为存在胜义法性，如果没有胜义法性，世俗也无法产生。因此，虽然胜义与世俗没有关联，但世俗与胜义有关联，这只是约定俗成的说法，这种关联也是假名安立。因此，法性是：具一切相，无一切相。也就是说，它具有胜义的一切相，在一切相中以自性存在，是自性成立且存在的，但它没有任何世俗的相，因为一切世俗的相从一开始就不曾存在过。像这样的具一切相的法界，就是心的自性，因此称为心自性光明。它的体性是不变的安乐。