English
Will be spoken. Thus it is said, the afflictions and conceptualizations that arise from the root ignorance, the root of those is the three poisons and clinging, because they are to be attached to others, so they are summarized as one, and even though four are summarized as one internally, there are twenty-one thousand. What purifies those? It is the antidote, which is for abandoning, purifying, and mastering. Therefore, the Dharma also appears as three categories. Thus, this only shows the agreement of the intentions of the Buddhas of the three times. So, what is the antidote like? Those are also the internal and external dependent arising of the grasper and the grasped, and that karma and the results of karma are not wasted. This means that by the ten virtues, one will definitely be born as gods and humans, and by abandoning the ten non-virtues, and because there is definitely a place of enjoyment from dust, it prevents clinging. Therefore, the Shravakas abandon both. Because internal and external dependent arising definitely exists, therefore, by stopping afflictions, this is the Pratyekabuddha's abandonment. Those are one antidote. Clinging is attached from delusion. This means that because there is no other object apart from the conceptualization of mind delusion, if one knows that they do not arise mutually, then the afflictions purify their own continuum in the nature of Dharma, and karma and the results of karma do not cover. This means that because afflictions are the appearance of mind itself, when the mind appears as a deity, there is nothing to be abandoned, and this is only the Kriya Yoga and Yoga that prevent clinging. It will not be covered, it shows the ultimate of being uncovered. This means that because one knows that afflictions themselves are wisdom for oneself, there is no harmony and no antidote, the means vehicle in which practice itself appears as a quality, this is only separate from the two, cause and effect. Those arise because one has completely practiced the secret essence path, and it is taught for the sake of blessing. Before that, the causes and conditions are complete, in order to show the first view of the third, from then on the Tathagata and others are spoken of, it is easy to understand. As many worldly deluded dharmas. This means that from here downwards, the causes, conditions, and essence of deluded appearances are shown, appearing as the aspect of endless containers and contents, only because of mind delusion. So, what is its cause? It is ignorance.
Chinese
“由迷妄的执着所致。”如是说。心性本自光明，却未生起真实的证悟，这是俱生无明。因此，执着于我，以及由此产生的烦恼、业和显现为外境的心，都只是因缘而已。“外内缘起二者转，感受违和苦乐果。”意思是说，器情世间显现为真实，在此生起和显现的都只是果而已。“自性之中无退转。”意思是说，如果认识到，则无须断除，这就是自性的显现。这些法的自性，是心性，因此除了身和智慧之外，没有其他变化。这只是如此而已。为了明确地说明这一点，说“真实幻化的二种方式”。真实幻化是确定和真实两种。方式是随顺，如果像经部宗一样分为两种，就是这样。“无我与我所，无有他者。”意思是说，无明的我和感受的蕴以及显现为各种各样的外境，这些都不成立。为什么呢？因为心性显现为三种法，所以不是其他，这是胜义谛的方式。因为这些是心性，所以智慧自显现而不会停止，这是世俗谛的方式。对于这二者来说，这些都不成立。这是殊胜的平等二者。清净法界即是一种方式。意思是说，无有分别的平等。如所说的那样了解之后，不住于此，就是二边清净，因此在二法界中被称为平等性法界，也就是显现和空性无二的二谛是一种方式。如是说。那么，是否意味着在错觉的显现中也没有呢？“我与我所之他者，唯是颠倒分别念，细微深奥亦非有。”如是说。这三种法，就像心性之外的其他人一样，显现为自续的类别，这就是错觉的显现。仅仅是这样并不矛盾，但除此之外的微尘和自续的刹那无色，本来就是不存在的。“颠倒分别念即自用，无有其他之动摇。”意思是说，这种显现和作用，是增长的分别念，以前面的分别念以相同的方式使用，心性法
English
"Caused by the grasping of delusion." Thus it is said. Although the nature of mind is naturally luminous, the failure to generate definite knowledge is co-emergent ignorance. Therefore, clinging to the self, and the afflictions, actions, and the mind appearing as external objects that arise from it, are merely conditions. "External and internal dependent arising revolve in two, experiencing discordant happiness and suffering." This means that the vessel and contents appear as real, and what arises and appears here are merely results. "There is no degeneration from the very nature." This means that if one knows, there is nothing to be abandoned, and this is the appearance of the very nature. The nature of these dharmas is the nature of mind, and therefore, apart from the body and wisdom, there is no change. This is just it. In order to clearly illustrate this, it is said, "In two ways of true illusion." True illusion is certainty and truth. The way is to follow, and if it is divided into two like the Sautrantikas, it is like this. "Without self and what belongs to self, there is no other." This means that the ignorant self, the aggregates of experience, and the various objects that appear are not established. Why? Because the nature of mind appears as three dharmas, so it is not other, and this is the way of ultimate truth. Because these are the nature of mind, wisdom self-arises without ceasing, and this is the way of conventional truth. For these two, these are not established. These are the two supreme equalities. The pure realm of reality is one way. This means equality without separation. Having understood as explained, and not abiding in it, is the purification of the two extremes, and therefore in the two realms of reality it is called the realm of equality, that is, the two truths that are inseparable from appearance and emptiness are one way. Thus it is said. Then, does it mean that there is nothing even in the appearance of delusion? "Self and others belonging to self, are merely inverted thoughts, subtle and profound are also not there." Thus it is said. These three dharmas, like other people apart from the nature of mind, appear as a continuum of their own, and this is the appearance of delusion. It is not contradictory to just be like that, but apart from that, even a mote of dust and an impermanent moment of self-continuum without form are naturally non-existent. "Inverted thought itself is self-acting, there is no other movement." This means that this appearance and action is the increasing of thought, and the later uses the former in the same way, the nature of mind dharma
Chinese
没有变成三者的类别。如是说。因此，仅仅是邪分别念必定存在，这样想。邪分别念因果相续本身，根本无有法界刹那。这指的是，认识到因是唯一的，无明的我和，所说显现的各种法，也与刹那的三个解释相符。如何呢？从外在来说，自己的体性没有成立，仅仅是心性的显空不二，是所说的法界。对此，邪分别念刹那的相续没有成立，而是圆满心识的唯一。完全清净的法界自性，为了自在地运用自性。这指的是，从这里开始显示文字的体性和三种清净。如所说，邪分别念的相续清净，因为以自性的光明在心中没有产生。如阿字。没有相续，自证本身显现任何事物是无为的刹那，仅仅是智慧的显现和运用，也没有二者，这是大乘的理由。没有产生本身在智慧中显现，如装饰。我和他者和分别念的相续，完全清净无上的胜乘。这指的是，以所说的加持，蕴、界和染污的识三种自然清净，无二显现是五部佛父佛母和五种智慧，从一开始就任运成就，因此仅仅是金刚乘。这就像文字圆满一样，也安立为三种清净。四乘的决定生起，安住在一种乘的果位。这指的是，其他的解释是，如果经典没有错误，必定从恶趣、轮回和二边中解脱。显示刚刚过去的是，因为是究竟的意义，所以仅仅是果。以正确的证悟来善加观察，从无自性中成就任何事物。这指的是，对于现证三种胜义谛的智者来说，因为没有不显现为远离行境的事物。所以，以不见的方式见到，以及没有分别念，完全明了任何事物。仅仅是这样。佛陀不入涅槃。这句偈颂的意思是，如所说，在任运成就中，显
English
It does not become a category of three. Thus it is said. Therefore, the mere occurrence of wrong thoughts is definitely present, so it is thought. The continuum of cause and effect of wrong thoughts themselves, the basis is the unoriginated realm of an instant. This refers to recognizing the cause as one, the self of ignorance, and the various phenomena that appear, which are also in accordance with the three explanations of an instant. How is it? From the outside, one's own nature is not established, only the indivisibility of appearance and emptiness of mind itself is the realm of explanation. In this regard, the continuum of wrong thoughts in an instant is not established, but is only the oneness of the complete mind. The very nature of the completely pure realm, in order to freely use the self. This refers to showing the nature of letters and the three purities from here onwards. As explained, the continuum of wrong thoughts is pure, because it is not born in the mind with the luminosity of its own nature. Like the letter A. Without a continuum, the self-awareness itself appearing as anything is the unconditioned instant, only the appearance and use of wisdom, and there is no duality, this is the reason of the Great Vehicle. The unborn itself appearing as wisdom is like an ornament. The continuum of self, others, and thoughts, the completely pure, unsurpassed Supreme Vehicle. This refers to the fact that by the blessing of the explanation, the three aggregates, elements, and defiled consciousness are naturally purified, and the non-dual appearance is the five Buddha families, father and mother, and the five wisdoms, which are spontaneously accomplished from the beginning, therefore it is only the Vajra Vehicle. This is like the completion of letters, and it is also established as the three purities. The definite arising of the four vehicles, abiding in the fruit of one vehicle. This refers to the fact that other explanations are that if the scriptures are not mistaken, one will definitely be liberated from the lower realms, samsara, and the two extremes. Showing what has just passed is, because it is the ultimate meaning, it is only the fruit. If one examines well with correct realization, anything is accomplished from no self-nature. This refers to the fact that for the wise who have realized the three ultimate truths, there is nothing that does not appear as being separate from the object of experience. Therefore, seeing in a way that is not seen, and without conceptualization, completely knowing anything. It is only like that. Buddhas do not pass into complete Nirvana. The meaning of this one verse is, as explained, in spontaneous accomplishment, the appear
Chinese
没有生老病死和衰败，教法没有兴盛和衰落，因为它的自性是恒常的。显现为四相，是为了根器差的人，只是所化众生的显现。为了指示那个显现的自性和基础，所以有了《律藏》、《经藏》、《论藏》等等，这些很容易理解。从这个续部的因缘具足的加持力中，三藏、外密三部、身语意续部的六位导师，以及不可思议的调伏导师们出现，同时宣说并确定。如果有人认为这些是各自确定的，那么，法仅仅是安立了名称而已。导师在究竟意义上是和谐一致的，只是用名称和词语来指示，导师的名称和词语没有实体。这样说道。一切法都以自性的方式来指示，仅仅是安立为二种显现的自性。如果不能这样成立，那么随之而来的各乘的见修行等等，也只是所化众生的自性，自己的自性和数量是没有成立和确定的。仅仅是这样。这些也因所化众生的显现而变为二，如《灰烬续》中说：明点双运的安乐，是心止息边际后开启，在六个坛城的境域中，化身的明点自生，显现的作为不可思议。贪等烦恼的分别念，为了调伏而说是化身。声音语的教法，必定是名声。蕴等等分别念的世间一切，都是邪分别念的幻象，只是显现而已。日月以二谛中的二者，不生而平等，安住转变，蕴等等在天神的坛城中，自显自明，显而易见。因为在三时中也不改变，所以此乘说是方便和金刚。这样说道。然后“如来一切”等等是随顺的。“啊火”的意思是，所说的二种事物以三种理由成立为一体，所以感到高兴。轮回根本的过患，是从执著我而产生。六道轮回的生灭、身体和受用、处所和痛苦、轮转等等，除了邪分别念之外，什么也没有。