English
If one knows this, since one can attain Nirvana without abandoning Samsara, it is a verbal fabrication. As it is said, it is impossible in each individual nature, so it is said to be contradictory. Therefore, it is said that it is contradictory as immediately as it is, so it is a logical argument. The wisdom of the Tathagata is that, although he knows the characteristics of all dharmas without mixing them, he knows them as his own nature, so he is superior to non-perversion and so on. It is reasonable to say that he is the agent. However, both statements say that things do not exist separately. ༈ From here onwards, the intelligence of the unestablished Samsara is shown, Samsara is mind, therefore it is selfless, therefore the Tathagata is inconceivable. It is said that to be born again and again by the power of investigation is Samsara, and that is also the self-awareness of wisdom. The investigated Samsara is not established, because all dharmas appear in the nature of mind, so the investigation is not established. The nature of all appearances is the nature of mind, so all go to suchness. That is also not established as a single nature, so it is called inconceivable. If one has skillful means and wisdom, then the very perversion is correct. It is said that if one sees that all dharmas appear uninterruptedly as the nature of mind by nature, and that appearance is not born in the nature of mind, then one does not cling to all appearances and actions, and the nature of mind is clear and free from defilements. ༈ Now it is shown that what is beyond the oral instructions is not established, because the nature of Samsara is not seen, so Nirvana does not exist. It is said that, relative to the unestablished Samsara as it is said, the investigated moon is also not established, that is also because Samsara is the nature of mind, so the investigation is not established, with one consciousness and the nature of mind, the nature is not established, so it is not separate. To know that, differentiate the causes etc. This is approaching what is said. In order to see and investigate in that way, it is said to be divided into six. What is the first of the promises? Ignorance is the cause of co-emergence and similarity, it is a different name for delusion, because there is no loss from self-awareness itself, so it is said that non-duality is the same meaning. It appears that the idea that the cause is the same is firm. The self-born wisdom of the mind, whatever appears, everything appears as wisdom, and without specifying an object, not recognizing it as self-appearance, this is the co-emergence of appearance and non-recognition at the same time.
Chinese
被称为俱生无明。那是与轮回的无量诸法同具之因。自生之智慧是远离对境，因此未见彼者而如是称之。其余是随顺场合而安立，然本体则于名与实之间显示。心之自性并非有碍之物，未被边际所遮蔽而自明，以及以远离对境之方式自明，即称为自证。然而，由于所说之本身未与另一者分离，因此，所知与能知二者并非仅是暂时性的，而是被宣说为本体一味。诸法及我与事物等，本体有等所观察之，分别念转为幻化之虚空。如是显示了遍计所执之无明，由分别念所显现之对境，以及人与名言之诸法，皆由自生之智慧所生起，于无有分别念之名言中，视一切法之本体为必定存在，乃是错谬之分别念。总摄为二。然而，如母之于四子般，以殷重之稳固性，即关联乃由此而生。譬如，幻术师以幻术之因缘，使令人心醉之景象，仅于见时便受欺骗一般。由分别念之四生聚集，前生之分别念与后生相似相续显现，然仅是分别念而无有成立，故说仅于显现时受欺骗，由于分别念相续不断，故于二种事物上欺骗，因此，于内外二种缘起中流转。如是说，理由是，以二种事物所总摄之诸法，仅是分别念显现之故。从有顶之过患中产生。如是说，贪着、住留、坏灭等等显现之因与决定为何？以无明之门，执取法为我，以及执取人为我二者，乃是第五之二，故对此如是称之。若一切法皆显现为分别念，那么，是否必定存在仅仅是分别念呢？若然，则显示了分别念本身并不成立，且事物从因上清净，因为分别念是自心之故。一切诸法中，视如具有菩提心要，自性本初即光明之菩提心要中，一切
English
It is called co-emergent ignorance. It is the cause that possesses the equality of as many phenomena of samsara as there are. Self-originated wisdom is called that because it is separated from objects and therefore does not see that itself. The remainder is designated according to the occasion, but the essence is shown between name and reality. The nature of mind is not an obstructive thing; it is self-illuminating without being obscured by limits, and self-illuminating in a way that is separate from objects is called self-awareness. However, since one of the statements is not separate from the other, the knowable and the knower are not merely temporary, but are said to be of one essence. Dharmas, self, and things, etc., the essence of which is examined as existing, etc., conceptualization becomes a river of illusion. This shows the ignorance of complete imputation, the objects that appear by imputation, and all the dharmas of persons and terms arise from self-originated wisdom, and in the absence of the term of imputation, to see the essence of all dharmas as necessarily existing is a mistaken conceptualization. The summary is twofold. However, like a mother to four sons, with earnest steadfastness, the connection arises from that. For example, just as a magician, through the conditions of magic, deceives by merely seeing a captivating sight, from the gathering of the four births of conceptualization, the conceptualization of the previous birth and the subsequent one appear to be similar and continuous, but since they are only conceptualizations and have no establishment, it is said to be deceived by merely appearing, because conceptualization is continuous, therefore, because it deceives in two kinds of things, it revolves in two kinds of external and internal dependent origination. It is said that the reason is that all the dharmas summarized by two kinds of things appear only as conceptualization. It arises from the faults of the peak of existence. It is said, what is the cause and certainty of the appearance of attachment, abiding, destruction, etc.? Taking dharmas as self through the gate of ignorance, and taking persons as self are the second of the fifth, so it is called that. If all dharmas appear as conceptualization, then is there necessarily only conceptualization? If so, it shows that conceptualization itself is not established, and that things are pure from the cause, because conceptualization is one's own mind. In all dharmas, view as having the essence of enlightenment, in the essence of enlightenment that is naturally clear from the beginning, all
Chinese
一切融入。 意思是说，如前所述，轮回的一切法都是分别念的自显现。执着和认识各种对境，是由于对外境进行分别而产生各种分别念。然而，分别念是由于对觉性的分别而产生的，因此分别念在心性中显现，是法身。 理由是：从错乱分别念的心到如来之间，一切显现的法都随顺于此。这就是所谓的。一切执着相、表征、错乱、相续、道自性以及果等等，都是舍弃了能依和所依的觉性。一切都是俱生一体，一切都圆满于心性，因此所要证悟的不会错谬，是一切的自性，一切都显现于此，因此称之为“此”。一切解释都在自心中显现，并且通过舍弃对境来了解。然而，显现所分别的一切法，其自性是心，自显现不会被分别的戏论所遮蔽，因此名言自然不会安住。因此，自性不生，一切仅是名言，没有空性等等。这样说是有目的的，但不是理由。如所说，一切都是心性显现，因此显现和所标记的两者都是心性，与事物不分离，因此事物无论有多少，都只是假立，虽然自性没有成立，但没有像其他那样短暂。那么，按照正理，什么是空性呢？一切无余皆空，即土地石头不是无记。意思是说，以分别念所标记的一切事物都不成立，剩余的词语与其他不合理，因为对境与心不相关的无情物和空无一物不是空性。那么，什么是空性呢？无分别自明光明，如此显现的一切都是。等等这样说，显现所分别的一切法都是心性自生的，因此没有对境成立，没有二取。一切都显现为自生智慧，没有被任何边际所遮蔽而显现。相近的是各种标记。对于错乱者来说，以相貌显现的事物，由二者所摄的一切，都显现为聚集了错乱分别念的因缘，虽然有能力，但由于因缘而显现，因此没有成立的例子。
English
Everything merges. This means that, as mentioned before, all the dharmas of samsara are the self-manifestation of conceptual thought. Grasping and understanding various objects is due to the differentiation of objects, which gives rise to various conceptual thoughts. However, conceptual thought arises from the differentiation of awareness, so conceptual thought manifests in the nature of mind, which is the Dharmakaya. The reason is that from the mind of mistaken conceptual thought to the Tathagata, all the manifesting dharmas are in accordance with this. This is what is meant. All grasping at characteristics, signs, delusions, continuums, the nature of the path, and fruits, etc., are the awareness that has abandoned the object to be based on and the subject that bases upon it. Everything is coemergent and one, and everything is perfected in the nature of mind, so what is to be realized is not mistaken, it is the essence of everything, and everything appears in it, so it is called "this." All explanations are clear in one's own awareness, and it is to be known by abandoning objects. However, all the dharmas that are examined by appearance, their essence is mind, and the self-manifestation is not obscured by the elaboration of examination, so names do not naturally abide. Therefore, since the self-nature is unborn, everything is just a name, there is no emptiness, etc. Saying this is purposeful, but not a reason. As said, everything is the clear nature of mind, so both appearance and what is marked are the nature of mind, and they are not separate from things, so no matter how many things there are, they are just imputed, and although the self-nature is not established, it is not as short-lived as others. So, according to logic, what is emptiness? Everything is completely empty, that is, earth and stones are not unconscious. It means that all things marked by conceptual thought are not considered to be established, and the remaining words are not reasonable like others, because inanimate objects unrelated to object and mind and empty nothingness are not emptiness. So, what is emptiness? Non-conceptual self-awareness is clear light, all that appears in this way is. And so on, all the dharmas that are distinguished by appearance are self-born from the nature of mind, so there is no object established, and there is no duality. Everything appears as self-born wisdom, and it appears without being obscured by any extremes. What is close is the various signs. For those who are confused, the things that appear as characteristics, everything that is encompassed by the two, appear as the cause and condition of confused conceptual thought, and although there is ability, it appears due to conditions, so there is no established example.
Chinese
是这样的。不相符之处在于，显现不会被阻止，但却显示了没有自性。然而，被考察的事物因为本体没有成立，所以是不存在的，而显现是心性本身，所以不是没有，显现空性的无边性即是法身。而且，这是由主宰和补特伽罗所说的，所以不是粗糙的法。等等这样说了。 现在这里显示了第二个“玛尔”。根据理证：以文字的形式证悟，是共同作用的因。烦恼业力共同作用。这样说了。烦恼自身和共同之处被显示，如果不混淆特征而领悟意义，就会变成清净的道路。这样出现的是，五和三等等的显现，以及场合和考察二者的意义如何存在，如果看到，仅仅是看到本身，就不会停留在五和二上，所以不舍弃五和三而清净，是罪过的道路。那么，如果做了道路，是否要寻找其他的所证呢？ （答：）身语意的成就，哪里没有呢？就是那个本身。这里说的是，智慧本身显现为五和三，本体在心中显现为不生，所以安住在第三真谛中。成就三者本身也是不随顺的那个，其他的人认为是应舍弃的，如所说的那样成立，所以不是从其他地方寻找，如所说的那样知道就是那个本身。这样说了。那个是什么呢？如幻术般以技巧作为方便而延伸，不寻觅诸相，结合智慧，无二智慧菩提心。这里说的是，烦恼的共同特征是从四个缘起生的，所以以执着的势力显现为共同特征，所以对心自身的显现这样祈请。自己的特征是心，所以是不生的，是法界。这样，法界和智慧二者无二，是自证智，共同特征没有成立，自相所证圆满也是在心性中显现。 那么，什么是共同的特征呢？烦恼的共同特征是：无常、痛苦、空、无我。这里说的是，颠倒错乱的意识所考察的意义的共同特征。依赖于因缘，使心疲惫，在事物上没有成立，没有造作是共同的特征。解释是相关的。自相贪等等的显现是分别念。