English
Not having the desire for "lala" and not even being attached to that desire, arises from not grasping objects as real. Because there is no inside or outside, there is no limit. Because there is no need to create a deity, there is also no palace, which arises from not having a basis to rely on. Because self-awareness is one's own deity, there is no deity to be grasped with hands and face. Therefore, it transcends the realm of what can be propagated, which arises from one's own body being the palace and one's own mind being known as the deity. These explain the fifth aspect of the meaning of the limbs, how the reversed and confused wisdom is like a son. Now, the meaning of the limbs is explained in six aspects. Now, to explain how dualistic appearance arises in the sixth aspect of the meaning of the limbs, the first of the ten aspects of the meaning of the limbs is explained. This is also to explain how confusion arises due to conditions and how the appearance of grasping onto that arises. These are the questions asked by the compiler at the beginning of this chapter, namely, what is the dualistic appearance in the fifth aspect, which arose as an answer to this question. The teacher said, "Alas! Vajradhara, the lord of secrets, listen." This is because he was empowered as the lord of secret mantras, especially among the wrathful deities of the three families. The appearance of being greater than other things is: because the essence is pure from the beginning, there is no cause for confusion and no condition for confusion. Because the function of self-nature to arise does not cease, it arises and appears in any way. Because compassion pervades all, there is no basis for abandoning and adopting, negating and affirming. From that basis, the phenomena of "existence" as real objects and the phenomena of "non-existence" as emptiness arise, which is the reason for the arising of samsara and nirvana. Thus, the common basis appears as spontaneously accomplished various things, without stopping anywhere and without being fixated on anything. Generally, "basis" is called universal, "basis" is considered self-arisen, and "the difference of knowledge" is considered the basis of non-stopping confusion. The very essence of being pure from the beginning, never having experienced confusion, relies only on the words to express it, and as a result, it falls into self-confusion. For example, when a person with cataracts sees hair falling in the sky, even if he says, "I am not confused," it is the same as falling into confusion. In reality, whether it is said, "pure from the beginning," or "spontaneously accomplished," or "uncertain," or "certain is the true basis of meaning," it is the same as falling into confusion.
Chinese
哦！据说，那三者无明即是法性，与此相关的则是：由于基础是自然成就的，所以难以舍弃。那也就是所谓的众生未迷而佛迷。想要不迷本身就已陷入迷途，犹如无名变为有名一般。为了解知它，自性之基础即是原始清净，犹如无名变为有名一般，觉性变为无明。因此，它本身也显现为垢染，例如有身体就有影子。有个愚蠢的人，夜晚在鱼的亏缺之夜提前向东方走去，看到黑色的影子，以为是鬼而逃跑，像野牦牛一样狂奔，非常害怕。之后，当他返回西方时，影子在他前面，他感到痛苦。同样，因为心中生起念头和想法，就像不知道身体产生影子一样，从觉性中认识到无明。虽然自性从一开始就是清净的，但它的自性和他性却像影子一样自然显现。通过区分无明和觉性，或者迷惑和不迷惑，从而产生了二元对立。这种分别念变成了在对境中寻找的意，因此它会进入所有对境。由于执着于此，将我和他确定为我和你的，从而变成了确定的意。执着于此，并伴随着终极，进入和安立，将我的父母和子女等安立为确定的，从而变成了确定安立的意。对于不是自己的他人的痛苦进行分别，这是意的分别识。依赖于这些而行于烦恼，这是烦恼意。由于六根的执着没有超越对境和识二者，因此，觉性虽然是法身的自性，但被视为仅仅是对象和差别而束缚，法性是通透的，意义没有在相续中产生。然后，为了获得从无分微细之极微尘中产生的身心，最初五风的对境，清净的五光向外显现，由此产生迷惑。光明自性产生习气，因此无法显现于外在无对境的显现中。以上讲述了核心意义的第一部分。现在，第二个分支意义也是由因缘而迷惑，业力执持的显现如何
English
O! It is said that the three ignorances are the nature of reality, and related to this is: because the ground is spontaneously accomplished, it is difficult to abandon. That is to say, sentient beings are not deluded, but the Buddha is deluded. Wanting to be non-deluded itself has fallen into delusion, like the nameless becoming named. In order to understand it, the basis of self-nature is primordial purity, just as the nameless becomes named, awareness becomes ignorance. Therefore, it itself also appears as defilement, for example, having a body has a shadow. A foolish person, at night on the waning night of the fish, went east ahead of time, saw the black shadow, thought it was a ghost and ran away, running like a wild yak, very scared. Afterwards, when he returned to the west, the shadow was in front of him, and he felt pain. Similarly, because thoughts and ideas arise in the mind, just like not knowing that the body produces a shadow, from awareness one recognizes ignorance. Although self-nature is pure from the beginning, its self and other appear naturally like shadows. By distinguishing between ignorance and awareness, or delusion and non-delusion, duality arises. This discrimination becomes the mind that seeks in objects, so it enters all objects. Because of attachment to this, determining me and him as mine and yours, it becomes the determining mind. Clinging to this, and accompanied by the ultimate, entering and establishing, establishing my parents and children as certain, it becomes the mind of certain establishment. Discriminating the suffering of others who are not oneself, this is the discriminating consciousness of the mind. Relying on these and acting on afflictions, this is the afflicted mind. Because the clinging of the six senses does not transcend the object and consciousness, therefore, although awareness is the self-nature of the Dharmakaya, it is bound by being regarded as merely an object and difference, the nature of reality is thorough, and the meaning has not arisen in the continuum. Then, in order to obtain the body and mind arising from the indivisible subtle dust, the object of the first five winds, the pure five lights appear outwards, from which delusion arises. The nature of luminosity produces habitual tendencies, so it cannot appear manifestly in the external objectless appearance. The first part of the core meaning has been explained above. Now, the second branch meaning is also deluded by conditions, how the appearance of karma holding
Chinese
如是显现之教法，如是，对于未认识到从自身显现之真实，若有身体作为因之缘，则如面容显现一般。而此又是从三种无明聚合而生。其显现为对境，故称所缘之缘，如面容存在，故如于镜中显现一般。执着于此二者，认为“我的”和“属于我的”，故称所有者之缘，且于对境中生起分别念。如是三者聚合，使众生的身语意成熟。是为不清净之缘，如影子未认识到从自身显现，故为不清净，即未认识到错觉从自身显现。如是四者所缘，未认识到自生，执着于他显，故为不清净。身心之关联显现，从此显现出众多。对于各个众生所显现者，乃是意之流动自生之故。对于各个不同的对境，一一显现之故，是为错觉之显现，即于何处有错觉之故。此为第二要义。现在讲述第三支分之义，即从彼处如何显现外器世界之事物：如是，从众生身语意之种子部分成熟，实际上无有者，于虚空空旷之际，称为无色界。执持心识之有情众生生起之部分，与种子一同生起。彼时，称为完全敞开心意之虚空，颜色为白色，具有白色之光，极其白亮，从中形成包括四大部洲和须弥山在内的三千大千世界之一个器世界之所依，种子“ཨེ” （藏文ཨེ，梵文天城体ऐ，梵文罗马拟音ai，汉语字面意思：唉）呈三角形，于完全敞开之虚空中形成。从如是之虚空中，称为完全穿透之风，如花斑母牛之口中所呼出的气息一般，极其碧蓝且有凸起。由周遍之风于各方扩展，如空中烟雾弥漫一般。从中，粗糙变化之风，其自声为“ཡཾ་”（藏文ཡཾ་，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：扬）之声响彻四方。如是弥漫之烟雾变得极其细微，如于虚空中散布云朵一般，化为碎片。之后，称为完全收摄之水之风，如竖立之金刚杵一般，发出金色之声。将其聚集在一起，形成金刚杵之形状。
English
Here is the teaching on how it arises: Thus, not knowing the true arising from oneself, if there is a body as the cause, it appears as if a face appears. And this also comes from the aggregation of three kinds of ignorance. It appears as an object, so it is called the objective condition, and because there is a face, it appears as if it appears in a mirror. Attaching to these two, thinking "mine" and "belonging to me," it is called the condition of ownership, and conceptualizing in the object. Thus, the aggregation of the three matures the body, speech, and mind of beings. This is the impure condition, because the shadow does not know that it arises from itself, so it is impure, that is, not knowing that the illusion arises from itself. Thus, the four are the object, not knowing the self-arisen, clinging to the appearance of others, so it is impure. The connection between body and mind appears, and from this many appear and arise. What appears to each being is because the movement of the mind is self-arisen. Because each different object appears one by one, it is the appearance of illusion, that is, where there is illusion. This is the second essential point. Now, the third meaning of the branch, that is, how the objects of the external world appear from there: Thus, from the ripening of the seed part of the body, speech, and mind of beings, in reality there is nothing, in the emptiness of space, it is called the formless realm. The part of sentient beings who hold consciousness arises together with the seed. At that time, the sky called completely opening the mind, the color is white, with white light, extremely white, from which the basis of one vessel world of the three thousand great thousand worlds, including the four continents and Mount Sumeru, is formed, the seed "ཨེ" (Tibetan: ཨེ, Sanskrit Devanagari: ऐ, Sanskrit Romanization: ai, Chinese literal meaning: Alas) is triangular, formed in the completely open sky. From such a sky, it is called the wind that completely penetrates, like the breath exhaled from the mouth of a brindle cow, extremely blue and with protrusions. The pervasive wind spreads in all directions, like smoke filling the air. From this, the rough changing wind, its own sound is "ཡཾ་" (Tibetan: ཡཾ་, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Chinese literal meaning: Yang) resounding in all directions. The smoke that is so pervasive becomes extremely fine, like scattering clouds in the sky, turning into fragments. After that, it is called the wind of water that completely gathers, like a vajra standing upright, making a golden sound. Gathering them together, forming the shape of a vajra.
Chinese
像……一样，广大且平坦的地方合为一体。从中，名为“成熟之火风”的风，发出红色而明亮的光焰。焚烧它们后，形成了平坦光滑的ཡཾ（藏文，梵文天城体，yam，汉语字面意思：风）的层面。然后，名为“分离之风的风”，颜色各异，像吹风一样向四面八方吹动，伴随着呼啸声升起，再次将它们各自摧毁。之后，通过搅拌，产生了寒冷而空灵的声音。像风和各种金刚一样。在瓶子上，四位风神女手持风幡，发出各种颜色的光芒。考虑到业的终结成熟，形成了颜色翠绿，像蓝宝石一样，广大而平坦的地方。这是天空之风抬升的力量。然后，水之风将它们聚集在一起，形成了向上不升的结界。四根金刚杵的顶端相互碰撞，四根铁猪悬挂着。火之风使其成熟且不混合。然后，风使其平坦，并相互紧密连接。在其上，名为“完全充满和空虚”的土之风压制着它，完成了坚硬和凝固的工作，从而形成。而且，圣者们看到，在五个风的层面之间，各自存在着强大的天空。声闻乘行者们看到微尘被精妙地安排。独觉佛们看到缘起支。圆满正等觉佛看到的是不成立的现象的自性。而且，那风的宽度为一百八十万由旬，广度为四百六十万由旬。而且，业的证悟是通过学习风来决定的。从风的堪能之地，有四百六十万由旬的业的终结被清空之相。之后，在那风的层面上的瓶子上，名为“最终分离的粗风”的风，像银色一样，竖立在上方的天空，不向左右移动。从天空降下名为“净化甘露之水”的滴水，一次又一次地滴落，充满了风金刚十字的瓶子，形成了名为“寂静清澈之水”的