Chinese
仅仅是心的显现。因为没有执着二元的分别念，所以虽然不分别所调伏的境和调伏者的导师，但如意宝是满足一切需求的，如意大树也如满足需求愿望的殊胜物品。无勤任运的慈悲，日月照耀他者，虽然没有分别念，但光芒能利益他人。众生因不认识、不觉悟此，而被三界所迷惑，虽然最初的原始空性如虚空般没有错乱，但基显现生起的形态，因不认识而成为错乱之因的突发之缘就是自性唯一。所谓一切错乱的开端，就是从风的运行中产生一个念头，认为“我是”的分别念而已。认为“我是”的念头，就是自性唯一的无明之因。此念头逐渐凝固下沉，形成俱生无明，以及对名、义、我和我所进行种种臆测的遍计所执无明三种。由此生起四种错乱之缘：阿赖耶识如房屋般存在是因缘，从中生起分别和思辨是增上缘，从中执着他境和他者是所缘缘，这样三者同时成为错乱之缘的是等无间缘，四缘聚合后，错乱逐渐增强，发展成五毒、三毒等八万四千烦恼，并形成轮回中高低不同的各种境况。不清净轮回的因缘，十二缘起如车轮般流转。如此六道众生，以及四生，实际上并不存在，却如海市蜃楼和水中月般显现，如幻术般，从显现之时起，就对从未存在过的空性影像进行辨别判断的六种意识，与无明相同的意识，根本就是真正的无明，并且伴随着运行。意识的识，因为对境执着我，受烦恼的控制，所以是意识的识。最终确定
English
It is just the appearance of mind. Because there is no conceptualization that grasps at duality, although one does not distinguish between the object to be tamed and the teacher who tames, the wish-fulfilling jewel is the source of all needs and desires, and the great wish-fulfilling tree is like a supreme object that fulfills the hopes and desires. Effortless compassion appears to others like the sun and moon, although they have no conceptualization, their rays benefit others. Beings in the three realms are deluded because they do not recognize or realize this, although the primordial ground of being is like empty space and there is no confusion, the appearance of the ground, the sudden cause that becomes the cause of delusion due to not recognizing it, is self-identity. The so-called beginning of all delusion is just the thought that arises from the movement of wind, the conceptualization of "I am." The thought of "I am" is the cause of ignorance of self-identity. This thought gradually solidifies and sinks, forming co-emergent ignorance, and the three types of imputed ignorance that speculate on names, meanings, self, and what belongs to self. From this arise four causes of delusion: the alaya-consciousness abiding like a house is the causal condition, from which arises discrimination and speculation is the dominant condition, from which grasping at other objects and other subjects is the objective condition, and the simultaneous occurrence of these three as causes of delusion is the immediate condition, and from the aggregation of the four conditions, delusion gradually increases, developing into the five poisons, the three poisons, and the eighty-four thousand afflictions, and forming the various high and low states of samsara. The causes and conditions of impure samsara, the twelve links of dependent origination, revolve like a chariot wheel. Thus, the six realms of beings, and the four modes of birth, although they do not actually exist, appear like mirages and reflections of the moon in water, like illusions, and from the time of appearance, the six consciousnesses that discern and judge the empty images that have never existed, the consciousness that is the same as ignorance, is fundamentally the real ignorance, and is accompanied by movement. The consciousness of consciousness, because it grasps at the object as self and is controlled by afflictions, is therefore the consciousness of consciousness. Finally determined