Chinese
也是由于俱生无明的力量而没有证悟。基位自生本智虽然安住于佛，却是没有生起定解的心。因此，称为俱生无明，是自己不认识自己的觉性。譬如，国王的儿子流落为乞丐。对此，法王丹巴仁波切说：以前在司徒仁波切面前得到过流浪乞丐空顿的介绍，但是没有书本，如果找到，放这里很重要。行持金刚中说：心性本来就是佛，由于黑暗遮蔽而不认识。这样，由于俱生无明自己不认识自己，不只是停留在那个程度，而是由于近取因的无明，对智慧产生邪念，显现为各种能取所取而迷惑。譬如，那个国王的儿子也因为迷恋玩乐而忘记了自己的地位，流落为乞丐。不只是不认识自己，还吃生肉当食物，穿破烂的衣服，手里拿着伤害狗的棍子，做出各种低劣乞丐的行为。因此，近取因由烦恼三毒所产生的善恶二业，将果报投向天界和恶道。四种缘使迷惑的力量增长。四种缘是：因的缘是阿赖耶识上存在的习气。所缘的缘是外境色等等。等无间缘是根境识聚的刹那。增上缘是意的意识。因此，意识不认识自生本智，这叫做无明。摄集中说：中等、下等、殊胜的一切有情，都是从无明产生，善逝所说。这样。流转有两种，由六根业力流转为六道或者五道。在法界和智慧中流转是依靠道者的补特伽罗。因此，错乱的意识是将非彼执为彼。也就是说，是情况和现象不一致的意识。显现是道和邪念的意念中显现的错乱之相，如同明明没有却执着为真实的，梦的力量增长一样。经部的密意是法王丹巴仁波切，迷惑和
English
Also, it is not realized due to the power of co-emergent ignorance. Although the primordial self-arising wisdom abides as the Buddha, it is the mind that does not give rise to certainty. Therefore, it is called co-emergent ignorance, which is the awareness that does not recognize itself. For example, it is like a prince wandering as a beggar. Regarding this, Dharma Lord Dampa Rinpoche said: "I once received an introduction to the wandering beggar Tongtun in front of Situ Rinpoche, but I don't have the book. If I find it, it is important to put it here." In the Vajra Conduct it says: "The nature of mind is originally Buddha, but it is not recognized because it is obscured by darkness." Thus, because of co-emergent ignorance, one does not recognize oneself, and does not just stay at that level. But due to the ignorance of the closely appropriating cause, one has wrong thoughts about wisdom, and appears as various grasping and perceived objects, and becomes confused. For example, that prince also forgets his position because he is fascinated by entertainment, and wanders as a beggar. Not only does he not recognize himself, but he also eats raw meat as food, wears ragged clothes, and holds a stick to harm dogs in his hand, doing all kinds of lowly beggar behavior. Therefore, the two karmas of good and evil produced by the three poisons of affliction by the closely appropriating cause, cast the results into the heavens and evil realms. The four conditions increase the power of delusion. The four conditions are: the causal condition is the habit that exists on the Alaya consciousness. The objective condition is the object, form, and so on. The immediately preceding condition is the moment of the aggregation of the root, object, and consciousness. The dominant condition is the consciousness of mind. Therefore, the mind consciousness does not recognize the self-arising wisdom, which is called ignorance. In the Compendium it says: "All sentient beings, whether middle, lower, or supreme, arise from ignorance, as spoken by the Sugata." Thus, there are two kinds of migrations, either the six migrations or the five migrations by the karma of the six roots. Migrating in the Dharmadhatu and wisdom depends on the individual of the path. Therefore, the confused consciousness is to grasp what is not that as that. That is to say, it is the consciousness that the situation and the phenomenon are inconsistent. Appearance is the confused appearance that appears in the mind of the path and wrong thoughts, just like the power of dreams increases due to clinging to what is not real as real. The intention of the Sutra is Dharma Lord Dampa Rinpoche, delusion and
Chinese
因此，通过对显现和生起这三者的清晰阐述，接下来是《大虚空续》的意义：存在仅仅是名称的转变之力。因此，禅定与平等分离。对于它来说，外在和内在都是誓言。自性如蕴、界般存在。生、老、病、死，以及劫、坏、空、住这四者，都是十二缘起的形态。外在和内在二者皆是轮回。如是说。所谓“誓言”，是指与平等性的意义相分离，那么它有什么过失呢？对于显现，无论生起什么、显现什么，都不会超出错觉的显现，因此，以誓言或誓句，外在是器世间，内在是情器众生。他们认为轮回的根本是什么呢？以及痛苦轮回的显现方式等等。这是法王至尊仁波切的独特见解。因此，将执着于心为真实的无明，以及认识心自身的本性和知障视为同一基础。这三者中的任何一个，都应知晓是自己独特的见解，这是非常重要的关键。因此，对于见道和修道二者所要断除的遍计所执和俱生，绝对不能有丝毫的错误，因此，对于所安立的遍计宗派，绝对不能理解错误。第三，佛陀的观察方式有三种。以无别的智慧，完全圆满不混杂的观察方式。以遍知一切所知法的智慧之眼，观照和了知所化众生的智慧之境，然而，在没有能所二取分别念的情况下，在离勤二取的境界中清晰地了知，为什么呢？因为，如所有智的智慧，在不如所有智的境界中，完全圆满地了知。没有分别念，清晰地了知三时。那是真实意义上的遍知一切。金刚萨埵或被称为智慧之最胜。如是说。对于如所有智无碍的观察方式，以能取所取的二取进行颠倒的分别，并且断除在那里安立的遍计所执的无明之障达到究竟，因此，智慧显现和了知的理由是，因为与如来藏的实相毫不相异，以及佛陀的大悲与所化众生往昔的愿力因缘有关。
English
Therefore, by clearly explaining the three aspects of appearance and arising, next is the meaning of the tantra of the Great Sky: the power of existence merely being a change of name. Therefore, meditation is separate from equality. For it, outer and inner are both vows. Self-nature exists like aggregates and elements. Birth, old age, sickness, and death, as well as the four stages of kalpa, destruction, emptiness, and abiding, are all in the form of the twelve links of dependent origination. Both outer and inner are samsara. Thus it is said. The so-called "vow" refers to being separated from the meaning of equality, so what fault is there in it? For appearance, whatever arises and appears, it does not go beyond the appearance of illusion, therefore, with a vow or oath, the outer is the container world, and the inner is the sentient beings. What do they identify as the root of samsara? And the way in which the appearance of suffering samsara arises, etc. This is the unique view of Dharma Lord Dampa Rinpoche. Therefore, holding the mind as truly ignorant, and considering the nature of the mind itself and the obscuration of knowledge as the same basis. Any of these three, one should know that it is one's own unique view, which is a very important key point. Therefore, for the two paths of seeing and cultivation, there should be absolutely no mistake in what is to be abandoned, the imputed and the innate, so one should not misunderstand the established imputed philosophical tenets. Third, there are three ways of seeing the Buddha. The way of seeing completely perfect and unmixed with non-dual wisdom. With the eye of wisdom that knows all knowable things, he sees and knows the objects to be tamed in the realm of wisdom, but without the duality of subject and object, he clearly knows in the state of effortless non-duality, why? Because the wisdom of knowing as it is, is completely and perfectly known in the state of knowing as it is not. Without conceptual thought, he clearly knows the three times. That is the omniscient of the true meaning. Vajrasattva or is called the best of wisdom. Thus it is said. For the unobstructed way of seeing of knowing as it is, the dualistic grasping of subject and object is wrongly conceptualized, and the obscuration of ignorance of the imputed that is established there is completely abandoned, therefore, the reason for the appearance and knowledge of wisdom is because it is not different from the reality of the Tathagatagarbha, and because the great compassion of the Buddha is related to the past aspiration and karmic connection of the beings to be tamed.
Chinese
观察六道众生，对所有高低贵贱都显现并了知。如《拉善》所说：为了所有法都完全明晰，智慧的种类不可思议。如是。以何种方式观察无生之理？虽然如是了知，却未曾动摇于法性如是之性。如“虽法性与法界无别”之句所示，若不舍弃俱生能取所取的无明，则无益处。然而，在此佛陀的境界中，由于已经舍弃了无明，因此以无所缘的智慧一并了知。如《虚空边际》所说：具知者以智慧之精华，什么也不知，而知自明。由于不执著于边和中。如是。如是，尽所有智的智慧，在如所有智的智慧之境中未曾动摇的同时，了知一切所知事物不相混杂，如众多动物的足迹。以十方四时所摄的一切轮回涅槃之法，如少女身上的雀斑般，以无分别的自明了知。第四，观察后生起慈悲之理：心远离一切戏论，意不具有舒卷和生灭，然对所化众生的根器，恒常不断的伟大慈悲如河流般。诸佛和伟大菩萨的慈悲生起，永不间断。自性之慈悲如阳光般，诸佛的慈悲不需勤作和思虑，也无厌倦，而是自然而然地生起。与续部的开端、结合之处相遇的慈悲，如同富人听到盲乞丐的哀嚎，更如同怜悯麻风病人般给予更多。总的来说，虽然六道的一切众生都是慈悲的对象，但特别是对三毒深重且粗大的罗刹，会生起特别的慈悲。与调伏罗刹并进行灌顶之间的章节相结合。第四，如同富人因劝请和祈祷的因缘或力量而给予贫困者，对诸佛和伟大菩萨劝请和祈祷，则会生起特别的慈悲。续部的因缘开端，以及行为续部的瑜伽续部的第六品、第八品、第九品、第十二品。
English
Observing the six realms of beings, all high and low appear and are known. As it says in the Lashen: "Because all dharmas are completely clear, the kinds of wisdom are inconceivable." Thus it is. How does one perceive the unborn? Although knowing in this way, one does not move from the nature of suchness. As the phrase "Although the nature of reality is inseparable from the realm of reality" indicates, if one does not abandon the co-emergent ignorance of grasping and being grasped, it is of no benefit. However, in this realm of the Buddhas, since that ignorance has been abandoned, wisdom knows all at once without an object. As it says in "Sky's End": "The wise one, with the essence of wisdom, knows nothing, yet knows self-illumination. Because one does not fixate on the edge or the center." Thus it is. Furthermore, the wisdom of knowing all that exists, while not moving from the state of the wisdom of knowing how it is, knows all knowable things without mixing them, like the tracks of many animals. All phenomena of samsara and nirvana, gathered by the ten directions and four times, are known as self-illuminating and without conceptualization, like freckles on a young girl. Fourth, how compassion arises from seeing: the mind is free from all elaborations, and the intention does not have expansion, contraction, arising, or ceasing, yet for the sake of training beings, great compassion is constant like a river. The compassion of Buddhas and great Bodhisattvas arises without interruption. Like the rays of the sun, the compassion of the Victorious Ones arises spontaneously without effort, thought, or weariness. The compassion that meets the basis of the tantra, the place of union, is like a blind beggar lamenting to a rich man, or like giving more compassion to a leper. In general, although all sentient beings of the six realms are objects of compassion, especially towards Rudra, in whom the three poisons are particularly strong and coarse, special compassion arises. Combine with the chapters from taming Rudra to empowerment. Fourth, just as a rich person gives to the suffering due to the cause or power of urging and praying, if one urges and prays to Buddhas and great Bodhisattvas, special compassion arises. The cause of the tantra is to initiate discussion, and the yoga of action tantra is in the sixth, eighth, ninth, and twelfth chapters of the tantra.
Chinese
十五，十六，十七，十八，十九，三十二，五十四，五十五，五十六，五十七，五十九，与最后的章节相结合。 行持因缘瑜伽，第九章，第十章，三十七，四十四，四十五，五十五，第六十，六十八，六十九等相结合。断行果瑜伽，道路的相违品歧途和障碍，道路自身的体性，以及道路的支分肢节的歧途，堕罪之门的第二十章，第二十一章，第二十五章，第三十六章，第三十七章，第三十八章等来显示并结合。烦恼和所知二障，与续部第五十一章，第五十五，第七品之界，以及第三义相结合。共同分别八十一，共同显示道路和歧途，续部第十六章显示。六种智慧的差别，是道路自身行持方式的歧途，第六十章的上半部分和第六十八章显示。道路自身的体性有两种，即先前诸佛所行持的道路，以及后来瑜伽士所修持的道路。先前五位补处化身为了他利而行持道路的方式，以及佛陀为了他利而行持道路的方式，通过方便道来调伏鲁扎续部的方式。第一种是，第一章三身之眷属等，以及第十一章至第十四章之间，五部行持道路的方式，以及第四十八章起，显示了支分的开端，发起眷属的续部调伏方式。第三十章至第三十九之间，以鲁扎方便引导的隐义、密意、结合、牵引、引导、续部的词语，显示了方便道上下之门。总的来说，第二十章至第三十一章之间，显示了先前结合解脱的方便成为后来行者的道路的方式，以及通过其讲解方式，牵引、引导、续部、方便道、隐义、密意相结合。后来行者的道路有两种，即共同总体的伟大道路，以及此特殊的道路。第一种有三种，即行持的引导之门，成就方便之门，以及实物的秘密之门，像这样进入普贤智慧的道路，圣者已清楚地显示了三种。 伟大的引导者之部