English
If it cannot be obtained, then practicing the path becomes meaningless. If asserted, then in the thirteenth chapter it is said: Through the yoga of hearing, thinking, and meditating, self-born, natural, spontaneously accomplished. This is clearly stated. If it is obtained, then even eternalists and nihilists could obtain it. If asserted, then in the Lamrim it is said: Whoever's mind clings to either eternalism or nihilism, deviates from the very essence of meaning. This is clearly stated. If someone asks: A teaching that appears to accord with the mind is a path appearance, and by practicing it, one actually obtains the fruit of secret mantra. Some obtain it through transmission, thus being liberated from faults. The awareness of realization self-appearing as the mandala of deity and wisdom is the appearance of the Sugata fruit. Ultimately, the path is the spontaneously accomplished vidyadhara, a phenomenon, the ultimate fruit. In the Lamrim it is said: From the direct perception of the letter-wheels. Because it is said so. If it is asserted that it is the path, then it is clear. If someone asks: The spontaneously accomplished vidyadhara has the stains of latent impressions, and the awareness of realization is ultimate, one appearing as deity and wisdom, that is the appearance of the fruit. By doing this, one is liberated from faults. If one reverts from non-duality and appears as duality, that is the appearance of delusion. If it is asserted that beings possess two streams of consciousness, then in the Mirror of Illusion it is said: Beings do not possess two streams of consciousness. This is clearly stated. If someone asks: A sudden appearance due to karma and wrong conceptions is an illusion, but even when it appears as an illusion, it has not moved from the ground. Because the appearance that appears as an illusion itself is not established as an object of knowledge, beings will not possess two streams of consciousness. By doing this, one is liberated from faults. Furthermore, are the four appearances one or different? The four appearances have not moved from the essence of the Sugata, therefore they are one, but the self-characteristics are: the ground is neither unawakened nor deluded; delusion is unawakened and deluded; the path is awakened and deluded; the fruit is awakened and not deluded. Therefore, the essence is one, but the differences appear as four, the number is definite, more is excessive, less is insufficient. The order is also definite as stated above. Second, dividing the four appearances and explaining them in detail, there are four: the appearance of the ground's own nature, the appearance of wrong conceptions and delusion, the appearance of the path for those to be tamed, and the appearance of the Sugata fruit.
Chinese
显现。第一部分分为两点：正文和章节名称。第一部分有四点：对基础的本质进行认知，以轮回涅槃本自具足的方式进行阐述的例子和意义；基础上的轮回涅槃显现方式；为了理解基础的意义，对错误和非错误的特征进行说明；显现和传承的词源。第一部分，对基础的本质以轮回涅槃本自具足的方式进行阐述，其中又可以分为四个小节。如《意集经》中所说：“何处有需求，何处有确定，以及具有本质和目标的。”因此，基础的需求、词源、本质和分类被区分开来，从而把握意义的目标。第一，需求是：因为基础、法性从原始以来就存在于成佛之中，所以通过与生俱来的轮回可以了解法性，存在能够证悟的需求。就像芥子中本自具足黑油，经过挤压就能产生油一样。第二，词源是：因为是所有轮回涅槃诸法的来源或基础，所以称为“基础”。第三，本质是：所有诸法，自证智菩提心，真谛无别，远离行境，本自存在。此外，《幻化网大疏》第五品中说：“阿赖耶识本身，显现为各种事物。”以及第三品中说：“分别念不是阿赖耶，无自性是意义的基础。”以及“显现与不显现二者皆非，存在与不存在二者无别。”以及“非造作显现为造作，造作显现即金刚。”以及第二十七品中说：“一切皆为自证智菩提心，这被认为是教证的量。”许多经文中都对此进行了阐明。第四，在把握意义的目标时，无别的胜义谛三种自性安住的方式是：正直。在四种显现的最初，如果解释基础自性显现的意义，那么，清净空性的自性，无生胜义谛；觉醒显现的自性，如幻世俗；无二之心，即觉性，这三真谛无别的意义，正是因为这个原因，通过猛烈的业力，许多有情众生的心相续中，本来就具有自性或本性，但是因为不认识自己，所以将对境和有境颠倒地认为。
English
Manifestation. The first part has two points: the text and the chapter title. The first part has four points: recognizing the essence of the base, the example and meaning of explaining it as the spontaneously accomplished Samsara and Nirvana; the appearance of Samsara and Nirvana on the base; in order to understand the meaning of the base, the characteristics of delusion and non-delusion are explained; the etymology of appearance and lineage. The first part, explaining the essence of the base as the spontaneously accomplished Samsara and Nirvana, can be divided into four sections. As it is said in the Gongdü Sutra: "Where there is need, where there is certainty, and with essence and purpose." Therefore, the need, etymology, essence, and classification of the base are distinguished to grasp the goal of meaning. First, the need is: because the base, the Dharma-nature, has been in Buddhahood since the beginning, the Dharma-nature can be understood through the co-emergent Samsara, and there is a need to be able to realize it. It is like mustard seeds inherently containing black oil, and oil can be produced by squeezing them. Second, the etymology is: because it is the source or basis of all phenomena of Samsara and Nirvana, it is called "base." Third, the essence is: all phenomena, self-awareness, Bodhicitta, the indivisible truth, exist primordially, free from the realm of experience. Furthermore, in the fifth chapter of the Extensive Magical Net, it says: "The Alaya consciousness itself, appears as various things." And in the third chapter, it says: "Discrimination is not the Alaya, the absence of self-nature is the basis of meaning." And "Neither appearance nor non-appearance, existence and non-existence are inseparable." And "The unconditioned appears as the conditioned, the conditioned appearance is Vajra itself." And in the twenty-seventh chapter, it says: "Everything is self-aware Bodhicitta, this is considered the measure of scripture." Many scriptures have clarified this. Fourth, when grasping the goal of meaning, the way the three inseparable Sugata-garbha abide in themselves is: upright. At the beginning of the four appearances, if the meaning of the appearance of the base nature is explained, then, the nature of pure emptiness, the unborn ultimate truth; the nature of the awakened appearance, illusory conventional; the non-dual mind, that is, awareness, the meaning of these three truths being inseparable, is precisely because of this, through fierce karma, the mind streams of many sentient beings inherently possess self-nature or intrinsic nature, but because they do not recognize themselves, they mistakenly regard the object and the subject as inverted.
Chinese
显现为错觉的自性，显现于彼处的因是，传承因是如来藏，三谛的意义本身作为一切的基础而存在，但伴生无明不认识，伴随而行的因是遍计所执无明，成为与六道众生伴随而行的因。近取或抛掷的因是具有威力的习气成为抛掷的因。总的因是执着于我，一切皆由此而生。缘有两种：业和烦恼。业有三种：善业以十善生于十善趣。恶业以十不善业生于恶趣。不动业成为生于上二界的缘。五种烦恼中，嗔恨的缘使人堕入地狱。吝啬使人堕入饿鬼。愚痴使人堕入畜生。贪欲使人堕入人道。嫉妒使人堕入非天。傲慢使人堕入天道。贪欲、傲慢、嫉妒并非自身本性生于三善趣。即使积累了十善，也被上面的三种毒所染，这是对圣者而言的。如是，通过错觉的因缘二门，如上所述，轮回与涅槃显现为不同，但在显现之时，譬如黄金所造的形状无论如何显现，其自性与黄金无异。基础的实相未被改变，因此，从自生、无有遮蔽的智慧的自性而言，无论轮回与涅槃的现象如何显现，都没有差别，而是一体的。那么，为什么说是一体呢？因为自生智慧也是束缚轮回和解脱涅槃二者的主宰。为什么呢？因为心性自生智慧的能量无碍显现，不认识它就产生错觉，认识它就产生解脱。如是，轮回与涅槃二者的基础是一体的。当瑜伽士通过见地确定基础的意义时，譬如镜子形成和污垢形成是同时的，因此镜子和污垢没有取舍一样。伴生无明和俱生智慧二者基础是一体的，仅仅是明与不明的区别，并非像彼此不相容一样，舍弃无明而生起明智。
English
Appearing as the nature of illusion, the cause of appearing there is that the lineage cause is the Tathagatagarbha, the meaning of the three truths itself exists as the basis of everything, but the co-emergent ignorance does not recognize it, the cause of accompanying is the imputational ignorance, which becomes the cause of accompanying the six kinds of beings. The proximate or throwing cause is that the powerful habit becomes the throwing cause. The general cause is the clinging to self, from which everything arises. There are two conditions: karma and afflictions. There are three kinds of karma: virtuous karma causes rebirth in the ten realms of higher realms through the ten virtues. Sinful karma causes rebirth in the ten realms of lower realms through the ten non-virtues. Immovable karma becomes the condition for rebirth in the two higher realms. Among the five afflictions, the condition of hatred causes rebirth in hell. Miserliness causes rebirth as a hungry ghost. Stupidity causes rebirth as an animal. Desire causes rebirth as a human. Jealousy causes rebirth as an Asura. Pride causes rebirth as a god. Desire, pride, and jealousy are not of their own nature, causing rebirth in the three higher realms. Even if one accumulates the ten virtues, they are tainted by the three poisons above, which refers to the noble ones. Thus, through the two doors of the cause and condition of illusion, as mentioned above, samsara and nirvana appear as different, but at the time of appearance, just as the shape made of gold appears in any way, its nature is no different from gold. The basic reality is not changed, therefore, from the nature of self-arisen, unobscured wisdom, no matter how the phenomena of samsara and nirvana appear, there is no difference, but they are one. Then, why is it said to be one? Because self-arisen wisdom is also the master of both the bondage of samsara and the liberation of nirvana. Why? Because the energy of the self-arisen wisdom of mind itself appears unceasingly, not recognizing it gives rise to illusion, recognizing it gives rise to liberation. Thus, the basis of both samsara and nirvana is one. When the yogi ascertains the meaning of the basis through the view, just as the formation of a mirror and the formation of dirt are simultaneous, so there is no acceptance or rejection of the mirror and dirt. The co-emergent ignorance and the co-born wisdom are one in basis, and there is only the difference between knowing and not knowing, not as if they are incompatible with each other, abandoning ignorance and giving rise to wisdom.
Chinese
因此，无法分别考察不同种类的，清净与不清净的不同传承。为什么呢？因为迷惑的根本是无明，如果考察它，最初没有产生的根基，中间没有稳固的根本，因为它离于能指与所指，并且自性是空性的。空性的理由是：心性中没有男女、雌雄同体的种类，也没有白色、黄色、红色、绿色等颜色，也没有圆形、方形、半月形、三角形等形状，因此，虽然没有从空性中移动，但外在的器世界、内在的有情众生等一切所知、轮回涅槃的法，都无阻碍地自然显现，因此一切都是任运成就的。 “又”是追求的词语。上面已经引用了八十部的教证，这里引用《秘密藏》的教证，“又”即《幻化网秘密藏》中说：轮回时，我执众生的一切痛苦，因为在自性上没有成立，所以没有束缚。过去时，也没有解脱者，从原始以来，自己的觉性就任运圆满为身和智慧而显现，这就是佛陀所证悟的法，如经中所说，基、自性、传承、所知，实相的体性，对于它，不能执着无明和觉性智慧是不同的。例如，清净的虚空中，虽然有云彩的停留，但也是从虚空本身产生，消失也是在虚空本身消失一样。心性无自性，各种无明和错觉显现，清净也变成自清净，没有变成其他的。不同和任运成就而成为一体的心性，无有边际，通过比喻和意义，可以显现任何事物。 “正”和“具有明智的行”等。“行”这个词，有棉布等比喻，但在这里。例如，清澈透明的玻璃，遇到白色、黄色、红色、绿色等任何颜色的条件，就会变成那种颜色，但其本质并没有改变。同样，各种不同的分别念、能取所取的心、快乐、痛苦、中等，虽然显现，但在心性上，本质是一样的，被条件所改变，因此自己的心性是唯一的，无有边际。