English
Here ends. Regarding the nature of delusion: The mind is deluded by ignorance. Because of delusion, various phenomena of samsara appear, hence it is called the nature of delusion. Revealing the essence of delusion: The cause is the conceptualization of ignorance. From the conceptualization arising from ignorance, although the nature of the mind is inherently clear, the failure to attain definite knowledge is ignorance. By grasping and being grasped, that is, by the grasping and being grasped of external and internal objects and mind. Objects are grasped as real, and the mind is grasped as having conceptualization. External and internal dependent arising revolve in two ways: external dependent arising revolves as the external world, and internal dependent arising revolves as the internal sentient beings. External and internal arise in a forward manner, reverse and cease, and the continuous connection is the relationship. Not conforming leads to experiencing happiness and suffering: the six realms of beings are internally different, separated from happiness, and experience suffering. Within each realm, various kinds of non-conforming happiness and suffering are also experienced. The nature does not diminish from its own nature: the various kinds of non-conforming happiness and suffering are merely the result of the power of the mind's delusion, and the inverted conceptualization appears as such. For the true realm of reality, there is not the slightest movement or diminution. ༈ Here there are two parts: relating to the general vehicle, and revealing the basis of all deluded phenomena. Relating to the general vehicle: all the deluded phenomena of the world are a general revelation. Ignorance is the vehicle of gods and humans. Grasping and being grasped is the vehicle of the hearers. External and internal dependent arising revolving in two ways is the vehicle of the self-awakened ones. Not conforming and experiencing happiness and suffering is the view of the Tirthikas, their respective views are different, and the suffering of sentient beings is also, from the delusion itself appearing and not realizing it, the nature of mind does not diminish in the realm of reality. Secondly, revealing the appearance of delusion as the basis of all phenomena: all deluded phenomena, what is their cause? They arise from ignorance. What is the condition? Caused by the grasping and being grasped of karma and afflictions. How does it revolve? It revolves in external and internal dependent arising. What is the essence? It is the happiness and suffering of higher and lower realms. How is the nature?
Chinese
未从佛陀处领悟的心性是没有衰败的。此下阐述轮回自身的特征。以真实幻化的两种方式。所说真实是胜义谛，幻化是世俗谛，像这样以两种谛的方式，我与我的他者是没有的。清净法界是唯一的方式。所说我，是指有形体的根，我的境，是指色、声等，以及从二者所依而生的分别念，以及他者实有成立的事物，连微尘许也没有，因此，能取所取二者都是清净的智慧，与法界是唯一的方式。༈ 此有二，与总的乘相合，与密咒摩诃瑜伽的见相合。与总的乘相合，以真实幻化的两种方式。所说的是，领悟二谛的意义，是菩萨的乘，对此，我与我所执着的两种方式是没有的，因为清净是法界唯一的方式。那也是我他的分别念仅仅是，实际上是没有的，如果错误的因变得浑浊，自心即是刹那，那是没有根基的法界。像这样从他处希求无上成就也是，因为执着我他，对自己使用自己，对自己行使权力。说是同等。与密咒摩诃瑜伽的见相合，那本身也与摩诃的见相同等，但在此，初学者以三种真实的理由来确定，胜义谛，世俗谛，以及无别。胜义谛有二，理解和，用于证成的理智。理解是，无生、离戏、显现空性，成立为自性的因。证成的理智有四，因为不是由其他因缘所生，所以无生，因为不是由其他作者所作，所以无生，对于已生的事物，找不到像这样的作用，所以无生。世俗谛有二，理解和，用于证成的理智。理解是，明觉幻化的显现，明觉不是自续的，或者，不是在一个方向上成立的
English
The mind itself, not realized from the Buddha, is without decay. From here on, the characteristics of samsara itself are shown. In two ways of true illusion. What is said as true is the ultimate truth, and illusion is the conventional truth. Thus, even in the manner of the two truths, there is no self and other of myself. The completely pure realm of space is the only way. What is said as self refers to the senses with form, and my objects refer to forms, sounds, and so on, and the conceptualization that arises dependent on these two, and the things that are established as other entities, not even a particle exists, therefore, both the apprehended and the apprehender are completely pure wisdom, and the realm of phenomena is the only way. ༈ There are two here, combined with the general vehicle and combined with the view of Secret Mantra Mahāyoga. Combined with the general vehicle, in two ways of true illusion. What is said is that realizing the meaning of the two truths is the vehicle of the Bodhisattva, and for that, there are no two ways of grasping self and mine, because purity is the only way in the realm of phenomena. That is also the conceptualization of self and other is merely, but in reality, it does not exist, and if the cause of error becomes turbid, the mind itself is momentary, that is the realm of phenomena without a basis. Like that, hoping for unsurpassed accomplishment from others is also, because of grasping self and other, using oneself on oneself, exercising power on oneself. It is said to be equal. Combined with the view of Secret Mantra Mahāyoga, that itself is also equal to the view of Mahā, but here, the beginner establishes with three true reasons: the ultimate truth, the conventional truth, and the undifferentiated. The ultimate truth has two: understanding and the intellect that is used to prove it. Understanding is: unborn, free from elaboration, appearance emptiness, established as the cause of the essence. The intellect that proves it has four: because it is not born from other causes and conditions, it is unborn, because it is not made by other agents, it is unborn, for the things that are born, one cannot find such an action, so it is unborn. The conventional truth has two: understanding and the intellect that is used to prove it. Understanding is: the appearance of the illusory awareness, the awareness is not self-continuing, or, it is not established in one direction.
Chinese
有两种方法可以实现它：现象的广阔性不会完全涵盖，即使没有这种现象，也会变成一种缺陷。真谛无别有二：理解和实现它的方法。理解是：现象中没有未被空性涵盖的部分，空性中没有未被现象涵盖的部分，现象和空性平等，是伟大的无二。实现它的方法是：因为没有落入现象和空性的任何一边，所以是无别的。也就是说，通过了解胜义谛，不会落入空性的一边，通过了解世俗谛，不会落入现象的一边，这就是伟大的无别真谛。所示的是对轮回的颠倒观念的控制：我和我的他人都是。仅仅是颠倒的观念。那么，如果虚空和智慧没有二元性的方式是相同的，那么我和他人的区分，以及他人的到来是什么样的呢？因为颠倒的观念是从无明中产生的。仅仅是颠倒观念的幻觉之心，仅仅显现为客体、感官和意识。无明的我，体验的蕴的我，以及能取所取的他人。既不微细也不深刻。由于幻觉的力量，仅仅是从真实中颠倒的观念。既不微细，也不是微尘的实体，也不深刻，不是仅仅在空性无我的状态中存在。或者说，既不微细，也不是肉眼所能看到的，也不深刻，也不是智慧的领域。为什么呢？仅仅是颠倒的观念，所以既不微细也不深刻。在颠倒观念本身中运用自身。在众生的时候，将幻觉之心作为客体，由于习气的力量，不会让下一个刹那的颠倒观念运作。仅仅是颠倒观念本身在运用颠倒观念，或者说仅仅是幻觉在运作。没有其他任何移动。因为在其他地方没有现象存在，所以说没有其他任何移动。四种证悟宗派是：将一个原因（颠倒观念）理解为三个：可测量的过去执着显现。无论产生什么样的理解或证悟，轮回和涅槃在心中都是一个原因。
English
There are two methods to accomplish it: the vastness of appearance does not fully encompass, and even without this appearance, it becomes a flaw. Truth inseparable has two aspects: understanding and the method to accomplish it. Understanding is: there is nothing in appearance that is not encompassed by emptiness, and there is nothing in emptiness that is not encompassed by appearance; appearance and emptiness are equal, the great non-duality. The method to accomplish it is: because it does not fall to either side of appearance and emptiness, it is inseparable. That is, by knowing the ultimate truth, one does not fall to the side of emptiness, and by knowing the conventional truth, one does not fall to the side of appearance; that alone is called the great inseparable truth. What is shown is the control over the inverted conceptions of samsara: I and my others are. Merely inverted conceptions. So, if the way in which space and wisdom are non-dual is the same, then what is the distinction between self and others, and what is the nature of the coming of others? Because inverted conceptions arise from ignorance. Merely the deluded mind of inverted conceptions, merely appearing as objects, senses, and consciousness. The self of ignorance, the self of the experienced aggregates, and the others of grasping and being grasped. Are neither subtle nor profound. Due to the power of delusion, merely inverted conceptions from the truth. Neither subtle, nor established as the substance of subtle particles, nor profound, not existing merely in the state of emptiness and selflessness. Or rather, neither subtle, not even seen by the eye of flesh, nor profound, not even existing in the realm of wisdom. Why is that? Merely inverted conceptions, therefore neither subtle nor profound exist. In the inverted conception itself, it employs itself. In the time of sentient beings, taking the deluded mind as an object, due to the power of habit, it does not allow the next moment of inverted conception to operate. Merely the inverted conception itself employs the inverted conception, or rather merely delusion operates. There is no other movement. Because there is no appearance existing elsewhere, it is said that there is no other movement. The four tenets of realization are: understanding one cause (inverted conception) as three: the appearance of clinging to the measurable past. Whatever understanding or realization arises, samsara and nirvana are one cause in the mind.
Chinese
这是关于证悟的。如果执着得以解脱，那么认为轮回和涅槃是不同的执着就解脱了。以文字的形式证悟（完全清净）有三种：所量是轮回和涅槃的执着显现。产生理解或证悟的方式是：通过嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个字，将身、语、意三者证悟为身、语、意三金刚。执着是：解脱了从其他地方获得果实，以及像乞丐一样从其他地方寻求的执着。通过加持力证悟（自在）有三种：所量是相符的。产生证悟的方式是：认识到原因相同和通过文字形式证悟的力量，从而稳固地证悟。执着是：从不稳固的执着中解脱出来，变得稳固。为了显现（为了自身受用）而证悟有三种：执着是相符的。理解是：认识到力量，明白稳固并非仅仅是声音，而是深深地理解在心中。执着是：从像执着声音一样中解脱出来。认识到邪见的自性并显示对超越的自在是：邪见因果相续性，因为邪见前因是因，邪见后果是果。或者，因是烦恼，果是痛苦。因为邪见之因持续不断，所以痛苦之果也持续不断。因此，称为“相续性”。无基无根法界刹那，意思是这样，心的邪见和痛苦之果的相续，在圣者的境界中，脱离了一和多，没有边和中，没有基础和根源的法界，以及智慧刹那间自显现。以完全清净法界之理，因为能取所取完全清净的智慧和法界之理是相同的。完全清净是法界空性的道理。自在为了自身受用，意思是说在圣者的境界中，脱离了能取所取的觉性智慧显现为多种多样，并且在这种智慧中嬉戏和受用也是智慧本身。智慧在智慧中嬉戏，智慧自在地驾驭智慧。我与他者和分别念的相续，我指的是有形体的感官，他者指的是对境，如色、声等。分别念的相续是：依靠这些而产生的分别念持续不断。完全清净无上的殊胜。