English
The meaning is: Furthermore, "self-nature" refers to the state of not distinguishing any differences such as the causes and conditions of reversal, correct wisdom, and reason. As stated in the Lamrim: "Without acting as a king, without making any modifications, self-nature is naturally without distinction." Appearance refers to self-appearance. As stated in the Thuk Thik: "Appearance and emptiness are always clear, self-nature naturally appears." Ground refers to the opening up of all dharmas. As stated in the Three Stages: "Because all the dharmas gathered by the two truths arise, it is called the ground." Generally, the meaning of just a lineage is that it is complete with necessity and has connection. As stated in Ngam Lok: "It is called lineage because of connection and immeasurability, and perfection." Specifically, the necessity of the ground is complete and has connection, which is the lineage of the ground. As stated in Khok Zhung: "Because the three lineages are complete and connected to it, it is known as the name of the self-nature lineage." Among them, the necessity has been shown before. Connection means that it is connected to the path, the knowable and the knower, and it is connected to the fruit of that and that. As stated in Khok Zhung: "The essence of the Sugata fruit, because it has always been, it is the lineage." The categories are, as stated in the Three Stages: "The ground of essence and the ground of imputation." Therefore, there is the ground of the nature of reality and the ground of imputation. The first is, as stated in the Lamrim: "It also establishes three states." Therefore, there is the ultimate truth, the conventional truth, and the indivisibility of truth. Among them, the opposite of emptiness, which is the basis of all extremes, is the first truth. The reason is, as stated in the Lamrim: "Things themselves are without things, the words of realization are beyond the realm of thought." The opposite of appearing as anything is the second truth. As it says: "Mind itself is like the moon in water, so it can appear as anything and accomplish anything." The opposite of the oneness of these two is the third truth. As it says: "Because appearance is without self-nature, mind itself abides in the Dharmakaya." Some of those lower vehicle schools think that the essence is different, but here it is inseparable, so it is called superior. Here, some people think that the appearance of self-nature will become three, because of the state, is that so? There
Chinese
如果问原因，那是因为标志没有成立。如果问在那里安排的原因，为了证悟自性，虽然以分别念假设安立为三，但如果不能改变，那就不遍及了。这在第二品中以“无系缚”来表示，第三品中以“自性中没有退失”来表示，第四品中以“阿是空与非空”来表示，第五品中以“无根之自性心”来表示，第六品中以“四方智慧”来表示，第八品中以“幻化网”来表示，第十二品中以“四时十方”来表示，第十三品中以“具有坛城”来表示，第十九品中以“平等而平等”来表示，最后以“嗟嗟十方”来表示。第二，所诠是：在《次第三》中说：“所诠二法，即是轮回与涅槃。”由此可知二者。涅槃的所诠是共同道和果的集合，因此应该通过暗示来理解。轮回的所诠是：在《彼论》中说：“轮回的因缘、自性，譬喻、体相、作者，轮回的方式、过患、时间。”以及在《差别显示》中说：“因缘果出现之时，方式与过患成就者，以近取来区分，顺便以总的来说明必要。”因此有九个意义。第一，因有二种，总的因是：一切轮回的法都从执著我而产生，因为在《此论》第三品中说：“有生根本之过患，是从执著我而生。”第二，个别的因是：在《次第三》中说：“因、相似、俱生、近取。”因此有四种。传递的因是如来藏，就是所说的那样。相似的因是无明，与前者一起产生的无明。如《火花》中说：“心自性光明，但没有以决定的智慧来决定，这就是俱生无明。”就像这样。俱生的因是遍计所执的无明，与轮回一起产生，即“我与法与事物，本体存在等分别”。近取的因是善恶的业
English
If asked for the reason, it is because the sign is not established. If asked for the reason for arranging it there, in order to realize the self-nature, although it is hypothetically established as three with conceptual mind, if it cannot be changed, then it is not pervasive. This is expressed in the second chapter as "without bondage," in the third chapter as "there is no falling away from self-nature," in the fourth chapter as "A is empty and non-empty," in the fifth chapter as "the mind of self-nature without root," in the sixth chapter as "the four directions of wisdom," in the eighth chapter as "the net of illusion," in the twelfth chapter as "the four times and ten directions," in the thirteenth chapter as "having mandala," in the nineteenth chapter as "equal and equal," and finally as "O O ten directions." Second, the object to be signified is: In the "Three Gradual Stages," it says, "The two dharmas to be signified are samsara and nirvana." From this, the two can be known. The object to be signified of nirvana is the collection of the common path and fruit, so it should be understood through implication. The object to be signified of samsara is: In "That Treatise," it says, "The causes and conditions, nature, metaphor, characteristics, agent, manner, faults, and times of samsara." And in "Showing the Differences," it says, "When the causes, conditions, and fruits arise, the manner and faults are accomplished, distinguished by proximity, and the necessity is explained in general incidentally." Therefore, there are nine meanings. First, there are two types of causes. The general cause is: all the dharmas of samsara arise from the thought of self, because in the third chapter of "This Treatise," it says, "The fault of the root of existence arises from the thought of self." Second, the individual causes are: In the "Three Gradual Stages," it says, "Cause, similarity, co-emergence, proximity." Therefore, there are four types. The transmitting cause is the Tathagatagarbha, which is what was said. The similar cause is ignorance, the ignorance that arises together with the former. As it says in "Spark," "The mind is naturally clear and bright, but not determined by definite wisdom, this is co-emergent ignorance." Just like this. The co-emergent cause is the imputational ignorance, which arises together with samsara, that is, "I, dharma, and things, the essence exists, etc., are distinguished." The proximate cause is the karma of virtue and non-virtue.
Chinese
由于具有贪的力量，无法产生结果。如《广大论》所说：“由分别的浓厚习气。” 第二，缘。如《次第三篇》所说：“显示二缘中有三，遍计无明烦恼五。”因此，有三种业和五种烦恼。 第一种，不善业使人堕入恶趣，不动业使人转生到更高的二界，即四禅和四无色定。或者，没有显示因果的经文，就像木匠一样。善业是转生到善趣的因。如本论第二篇所说：“各种身体和受用，处所和痛苦等等。” 第二种，嗔恨使人堕入地狱。如《国王经》所说：“对一切众生都嗔恨，没有真正的慈悲，这是极大的不善业，住在十八地狱中。” 贪欲使人堕入饿鬼。如彼经所说：“不了解无贪之物，完全贪恋一切，身体被遮蔽，食物被遮蔽，转生到大饿鬼之处。” 愚痴使人堕入旁生。如《法经》所说：“对一切诸法，没有清晰的智慧，不了解善恶之义，转生到旁生之处。” 我慢使人转生为天。如《经》所说：“不了解平等的意义，四无量心和四禅，依次执着于我，认为色等为我，转生到梵天次第。” 嫉妒使人转生为非天。如《经》所说：“不了解嫉妒之物，执着于我和我所，转生到非天之处，然后转生到饿鬼之处。” 这些平等使人转生为人。如《经》所说：“主要 গ্রহণ 十善，善与不善不平等，是天和人的转生之处，在欲界中轮回的地方。” 第三，本体。显现为器情世间，并执着于此，成熟为业和痛苦。如《次第三篇》所说：“本体是内外世间的显现和执着的诸法。” 第四，比喻。轮回就像水桶的旋转和蔓延的草地之火。如彼经所说：“水桶、草等如火之比喻，恒常旋转和蔓延。”
English
Due to having the power of attachment, one is unable to produce results. As stated in the *Extensive Treatise*: "By the dense habitual patterns of conceptualization." Second, the conditions. As stated in the *Three Gradual [Texts]*: "From showing two conditions, there are three, and the five afflictions of complete imputation and ignorance." Therefore, there are three actions and five afflictions. The first is that non-virtue causes one to go to the lower realms, and immovability causes one to be born in the two higher realms, namely the four concentrations and the four formless absorptions. Alternatively, not showing the cause and effect in scripture is like a carpenter. Virtue acts as a condition for being born in the higher realms. As stated in the second of these: "Various bodies and enjoyments, places and sufferings, and so on." The second is that anger causes one to be born in hell. As stated in the *King's Sutra*: "Being angry with all beings, and having no true compassion, this is a great unbearable action, residing in the eighteen hell realms." Attachment causes one to be born as a hungry ghost. As stated in the same text: "Not knowing the object without attachment, and being completely attached to everything, obscured by the body and obscured by food, one is born in the place of great hungry ghosts." Ignorance causes one to be born as an animal. As stated in the *Dharma Sutra*: "Because there is no clear meaning of wisdom in all dharmas, one does not understand the meaning of virtue and non-virtue, and is born in the place of animals." Pride causes one to be born as a god. As stated in the *Sutra*: "Not understanding the meaning of equality, the four immeasurables and the four concentrations, sequentially grasping at self individually, and perceiving forms and so on as self, one is born in the order of Brahma's place." Jealousy causes one to be born as an asura. As stated in the *Sutra*: "Not knowing the object of jealousy, and grasping at 'I' and 'mine', one is born in the place of asuras, and then born in the place of hungry ghosts." These equalities cause one to be born as a human. As stated in the *Sutra*: "Mainly taking the ten virtues, and virtue and non-virtue are not equal, it is the birthplace of gods and humans, the place of wandering in the desire realm." Third, the essence. Appearing as the environment and beings, and clinging to them, it ripens into actions and suffering. As stated in the *Three Gradual [Texts]*: "The essence is the phenomena of appearance and clinging of the outer and inner worlds." Fourth, the example. Samsara is like the rotation of a water bucket and the spreading fire on grass. As stated in the same text: "Like the examples of a water bucket, grass, and fire, constantly rotating and spreading."
Chinese
哦！如是说。第五个是体性：具有生灭之法。如彼经所说：坏灭、生起、空无和住留，具有生老病死四者，体性并非恒常。如是说。第六个是作者：轮回和涅槃二者的作者是未造作的常续刹那，特别是轮回的作者是邪分别常续刹那。如彼经所说：具有常续的刹那，被称为业的作者。如是说。第七个是轮回的方式：外在的相互依存是：与种子等因相关的六法，以及它们也由土地所依等缘所摄持的六者。内在的相互依存十二支是无明等顺生轮回之法。如彼经所说：十二缘起的方式中，内外二者皆是轮回。如是说。第八个是过患：远离圣道，以及感受痛苦，过患宣说为两种，远离圣道和感受痛苦。如是说。最后一个是时间：从无始无终以来轮回。在此，有些人问轮回有始有终吗？是就意义还是时间而言？第一种情况，不觉悟传承之因是开始，而觉悟是终结。第二种情况，是就轮回总体还是个别而言进行考察。第一种情况，始末二者皆无，如所说：有轮无始亦无终。经文本身也成立。第二种情况，虽然没有开始，但有终结，如王子义成一样。如果这样，那么总体上也会有终结，因为总体具有个别的体性。就像计数谷堆，一个一个数就会数完一样，如果这样说，则不遍及。如果存在终结，那么三界众生将无法观察到，因为王子义成已经成佛了。这不能被接受。如彼经所说：从无始无终之时起，因如实觉悟而衰减。如是说。那是从第二品“由自之分别念业所化”开始，以及从第三品“如是世界”开始，以及从第十三品“不觉悟和”开始，以及从第十五品“于我愚昧”开始，以及最后从执