Chinese
为了显示这一点，从“我和我的其他”到“没有丝毫其他的动摇”之间这样说。那就是，像这样，将心执著为我，将根执著为我的，将境执著为其他的，这些仅仅是颠倒的分别念而已，没有更微细和深奥的了。也就是说，那些也仅仅是颠倒的分别念而已，除此之外，没有更微细而不可见的，或者更深奥而不可理解的。那么，现在显现的境和有境是什么呢？“颠倒分别念自身运用自身，没有丝毫其他的动摇。”这样说，颠倒分别念自身似乎在执著一部分显现，而显现为执著的自身在运用，就像一个其他的境的其他的识动摇和进入一样，什么也没有。那么，显现的基础，也就是遍知本身的体性是怎样的呢？“颠倒分别念的因果相续，无根基的法界刹那。”这样说，其中颠倒分别念是三界的心和心所。它的因是各种缘。果是心和心所显现为自己的体性而成立。相续是因和果持续不断地相似产生。那么，这些体性是怎样的呢？“无根基的法界刹那。”也就是说，如果用心去衡量，因为根基不成立，所以是法界本身。因为是刹那，所以不适合安立根基。因此，即使在幻觉的支配下，我和他也不成立。现在，为了显示即使在圣者的智慧之时，我和他的显现，以及显现的基础，也就是识本身也不成立，所以说：“清净的法界自性，为了自身自在自身运用，我和他和分别念的相续，是清净的。”像这样，即使按照从错觉的垢染中完全清净的法界的自性来看，也仅仅是智慧的自显现，因为智慧自身自在和运用，我和他的显现，以及显现的基础，也就是分别念的相续也是清净的。这样一来，心和心的显现两者都不是实有。
English
To show this, it is said from "I and my others" to "There is no movement to another." That is, like this, holding the mind as self, holding the senses as mine, and holding the objects as other, these are merely inverted thoughts, and there is nothing more subtle or profound. That is to say, those are also merely inverted thoughts, and apart from that, there is nothing more subtle and unseen, or more profound and incomprehensible. So, what are these that appear as objects and subjects now? "Inverted thought itself uses itself, there is no movement to another." It is said that inverted thought itself seems to be grasping a part of the appearance, and the appearance of grasping itself seems to be using it, just as another consciousness of another object moves and enters, there is nothing at all. So, what is the nature of the basis of appearance, which is the all-knowing itself? "The continuum of cause and effect of inverted thought, the groundless realm of reality, momentary." It is said that inverted thought is the mind and mental events of the three realms. Its cause is the various conditions. The result is that the mind and mental events manifest as their own nature and are established. The continuum is the continuous and similar arising of causes and effects. So, what is the nature of these? "The groundless realm of reality, momentary." That is to say, if one examines with the mind, because the ground and root are not established, it is the realm of reality itself. Because it is momentary, it is not appropriate to establish a ground and root. Therefore, even under the power of illusion, self and other are not established. Now, to show that even at the time of the wisdom of the noble ones, the appearance of self and other, and the basis of appearance, which is consciousness itself, are not established, it is said: "The nature of the completely pure realm of reality, for the sake of self-mastery and self-use, the continuum of self, other, and thought, is completely pure." Like this, even according to the nature of the realm of reality that is completely pure from the defilement of delusion, it is merely the self-appearance of wisdom, because wisdom itself is self-mastering and self-using, the appearance of self and other, and the continuum of thought, which is the basis of appearance, are also completely pure. In this way, both the mind and the appearance of the mind are not real.
Chinese
正如已经成立的那样，智慧和智慧的显现两者都不是实有，因此没有取舍，完全清净。这样一来，没有取舍本身就是道路的顶峰，所以才说是无上乘的顶峰。因为它无法被行进和修习，所以既是安住之地，也是果。因为任何由此而确定产生的诸法都不是果和安住之地，所以说：四乘的定生中，安住于一乘的果。正是这样说的。因此，对于种种显现来说，并不需要基础和所依。如果具备不颠倒的见解，那么一切方便之海也不会徒劳无功。如果以正确的觉悟来善加观察，从无自性中什么都可以成就。正是这样说的。现在，因为以上所显示的是同一方式的意义，所以显示了佛陀不入涅槃，法不隐没，以及一切法虽然生起，但都从大圆满中生起，最终也安立于此。并且，因为显示了一切法都只是假立，各自的自性无法成立，所以说了“佛陀不入完全涅槃”等等。其中，佛陀也大多被称为三身，但法身和报身入涅槃，大多数论典都不认可。化身在一些共同的论典中，认为最后一个存在的相续圆满成佛，完成事业后，从那之后入涅槃。但在不共同的经和密续的观点中，化身也是一切佛陀事业的共同幻化，如同水中的月亮。如同水中的月亮，在显现时，也不是从他处转移而来，也不是在那时显现出生。在不显现时，也不是转移到他处，也不是其自性毁灭。同样，化身的显现和圣法的住立也应当知晓。为了显示一切乘都从大圆满中产生，并且安立于此，所以说了“律经论”等等。那么，它是如何扩展的呢？即使是从自性的乘中，法性同因的经典十
English
As it has been established, both wisdom and the appearance of wisdom are not substantially established, therefore there is no acceptance or rejection, and they are completely pure. Thus, the absence of acceptance and rejection itself is the supreme path, so it is said to be the supreme of the unsurpassable vehicle. Because it cannot be traveled or practiced, it is both the place of abiding and the fruit. Because whatever definitely arises from this is not the fruit or the place of abiding, it is said: In the definite arising of the four vehicles, it abides in the fruit of one vehicle. That is what is said. Therefore, various appearances do not require a basis or support. If one possesses an undeluded view, then all the oceans of methods will not be in vain. If one thoroughly examines with correct realization, anything can be accomplished from non-self-existence. That is what is said. Now, because what has been shown above is for the purpose of a single mode, it is shown that the Buddha does not pass into Nirvana, the Dharma does not perish, and although all Dharmas arise, they arise from the Great Perfection, and ultimately they are established there. And, because it is shown that all Dharmas are merely imputed, and their respective self-natures cannot be established, it is said, "The Buddha does not pass into complete Nirvana," and so forth. Among these, the Buddha is mostly known as the three bodies, but most treatises do not accept that the Dharmakaya and Sambhogakaya pass into Nirvana. In some common treatises, the Nirmanakaya is considered to be the single continuum of the last existence, who fully awakens and completes the deeds, and then passes into Nirvana. However, according to the uncommon Sutras and Tantric views, the Nirmanakaya is also a common manifestation of the deeds of all Buddhas, like a moon in water. Just as the moon in water, when it appears, is not transferred from elsewhere, nor is it manifestly born at that time. When it does not appear, it is not transferred elsewhere, nor is its self-nature destroyed. Similarly, the appearance of the Nirmanakaya and the abiding of the Holy Dharma should also be understood. To show that all vehicles arise from the Great Perfection and are established there, it is said, "Vinaya, Sutra, Abhidharma," and so forth. So, how does it extend? Even from the Vehicle of Characteristics, the ten scriptures of the Dharma-nature, the common cause
Chinese
说了“二”之后，经藏十二部是与法界同因的，如此宣说。在《方便之索》中也说：“从平等中生出的意义。” 如此说，一切佛陀的乘都是与法平等性相符的果。而且，是从法性中产生的，与法性相符而生，被法性所加持，为了开示法性而安住，因此，显示了从大平等之义圆满大中生出。那如何确定呢？一切宗派的究竟，都是不颠倒的最终归宿是大圆满，因为没有比这更殊胜的了。为了显示一切法仅仅是假立，而无自性，说了“诸法唯是名安立”等等。其中，所谓“仅仅是假立”，是指驳斥词的意义。比如，说瓶子瓶子，这个词的意义是，瓶子的颜色、形状、以及盛水的触感等等，以一个集合概括，不以分别心区分，就认为是瓶子的实体，从而进行词义的确定。如果具有智慧的人观察它，除了色、香、味、触的法之外，没有瓶子的词义。而且，这些色等等也不是瓶子这个词的意义。因此，这个名称是没有意义的。因此，名称本身也不能作为意义的表达、引导和象征，因此名称本身也不是名称。比如，兔子角这个词没有意义，因此这个名称也不能表达，因为是虚假的。那么，导师开示各种法，意图何在呢？这是因为暂时在虚假的状态中，仅仅显现为相似的一面，依靠它逐渐进入深奥的意义。仅仅是在这种状态下才开示，但不要对词和词义过于执着。如此开示。现在为了宣说总摄的意义，说了“啊 吼！有之根本过患由我执而生”等等。这些也都是轮回的一切法都是心的自显现，从寂灭中
English
Having mentioned "two," it is said that the twelve branches of the scriptures are of the same cause as the realm of Dharma. Also, in the 'Net of Means,' it is said, 'The meaning that arises from equality.' Thus, it is said that all the vehicles of the Buddhas are the fruit that accords with the equality of Dharma. Moreover, since it arises from the nature of Dharma, is born in accordance with the nature of Dharma, and is blessed by the nature of Dharma, it abides closely for the sake of revealing the nature of Dharma. Therefore, it is shown that the meaning of great equality arises from the Great Perfection. How is it ascertained? The ultimate end of all established views, without being inverted, is the Great Perfection, because there is nothing more excellent than that. To show that all dharmas are merely imputed and without inherent existence, it is said, 'All dharmas are merely names.' Among these, the term 'merely imputed' refers to refuting the meaning of words. For example, when we say 'pot, pot,' the meaning of this word is the color, shape, and tactile sensation of holding water, etc., of the pot. These are gathered together as a single collection, and without mentally distinguishing them, we grasp them as the substance of the pot, thus determining the meaning of the term. However, when someone with intelligence examines it, there is no meaning of the word 'pot' other than the qualities of form, smell, taste, and touch. Moreover, these forms, etc., are not the meaning of the word 'pot.' Therefore, that name is meaningless. Thus, the name itself cannot serve as an expression, guide, or symbol of meaning. Therefore, the name itself is not even a name. For example, just as the word 'rabbit's horn' has no meaning, that name cannot express anything because it is false. So, what is the intention of the Teacher in teaching various dharmas? It is because, for the time being, in the state of falsehood, it appears only as a similar aspect, and by relying on it, one gradually enters the profound meaning. It is only taught in that state, but one should not be too attached to words and their meanings. Thus, it is taught. Now, to explain the condensed meaning, it is said, 'Ah Ho! The fault of the root of existence arises from the concept of self,' and so on. All these are also the self-manifestation of mind, all the dharmas of samsara, from liberation from sorrow.
Chinese
所有已逝之法皆显现为智慧自显。其中“阿霍”之音保持原样，即“诶玛霍”。由于显现而成为有，即是近取之五蕴。此即轮回，其一切过患之根源，乃由我执而生。又因观坏聚见之故，生起非真实之遍计。由彼之故，业与烦恼显现积聚。由积聚种种行之习气成熟之故，于种种生中，身体、处所、受用及痛苦等显现成立，然彼等亦唯是错觉，仅是显现如此成立而已。如其所显现般成立实则不存在。于圣者之境地亦唯是智慧自显。为示彼之故，空性无我，原始智慧自明心。无有能缘所缘，忆念自在转。如是等语已述。其中，了知且通达空性无我之义者，乃是智慧自明。由彼于所缘之法性与能缘之智慧二者无别而证悟且得自在之时，由彼加持力故。稀有三身功德净土外，无有，彼即是如是。如是说，智慧彼即如是显现，或说彼之加持。名为一切法决定之品者，此品中，基之法、道之法、果之法、胜义之法，以及所说所示之法，一切之理皆已示现，无有未穷尽其自性之边际者，故名一切法决定。
English
All past dharmas are shown to be the self-manifestation of wisdom. Here, the sound "Ahoh" is kept as it is, which is "Emahoh." Because of arising, it becomes existence, which is the five aggregates of close grasping. This is samsara, and the root of all its faults is said to arise from the concept of self. Moreover, due to the power of viewing the destructible aggregates, unreal pervasive thoughts arise. Due to that, actions and afflictions manifestly accumulate. Due to the ripening of the imprints of various accumulations, in various births, body, place, enjoyment, suffering, and so on, appear to be manifestly established. However, those are merely wrong conceptions, only appearing to be established as such. It is only appearing, but it is not established as it appears. Even in the state of the noble ones, it is only the self-manifestation of wisdom. Therefore, to show that, emptiness, selflessness, primordial wisdom, self-awareness, mind. Without object and subject, memory empowers transformation. Such words and so on have been spoken. Among them, knowing and understanding the meaning of emptiness and selflessness is self-aware wisdom. When one realizes that the nature of the object and the wisdom of the subject are inseparable and becomes empowered, then through that blessing. Wonderful three bodies, qualities, pure lands, there is nothing else, that is how it is. It is said that wisdom itself appears as such, or that it is its blessing. The chapter called "Determining All Dharmas" means that in this chapter, the dharmas of the basis, the dharmas of the path, the dharmas of the result, the dharmas of ultimate meaning, and all the ways of the dharmas that are spoken and shown have been shown, and there is nothing that has not exhausted the limits of its nature. Therefore, it is called "Determining All Dharmas."