English
This is the sixth essential point, which is how to use them. Now, the seventh branch point is to show which of the aggregates and afflictions such a form is in accordance with. As stated above, destruction relies on water, and water relies on wind. The three types of beings, those under the earth, on the earth, and above the earth, their aggregates are: The form aggregate is a collection of particles and extremely minute particles, and a collection of many consciousnesses. The feeling aggregate is a collection of various feelings and experiences. The perception aggregate is a collection of same and different concepts. The formation aggregate is a collection of various thoughts and judgments, hence the five aggregates. The eyelashes and teeth of tears, the wind of the ears, the earth of the nose, the fire of the tongue, the body is a collection of various elements, these five faculties all arise from the impure elements of the five families. The faculties arise from the impure lords of the five families. The five limbs, such as the head, arise from the impure manifestations of the five wisdoms. The five vital organs, such as the heart, arise from the impure characteristics of the five lights. The five objects, such as forms, arise from not recognizing the appearances of the five lights as self-appearances. The five afflictions, such as desire, arise from the impure five wisdoms. The five minds, such as the mind that gathers various things, arise from the impure five tones of the dharmata. The five that universally seek, etc., arise from the impure five winds. The five, which are grasping at the self with thought and memory, grasping at the self in various objects, grasping at the self in different movements, grasping at the self in mere aspects of knowledge, and grasping at the self in dharmas with various bodhisattvas, all arise from the expansion of movement. The object grasped by these dharmas gathered in the body, and the grasping consciousness, the combination of these two constitutes the sentient being of samsara. Illusion arises from ignorance, and the appearance of these two, object and consciousness, arises in this way. For example, like the wheel of a watermill, like a wheel turning downwards, it turns from one to another. It is also a transmission, taking different bodies. Due to attachment to it, samsara itself continues for a long time, enduring for countless eons, which arises from not recognizing the self-born wisdom appearing to oneself. The seventh essential point has been explained. Now is the eighth essential point, which is
Chinese
以比喻的方式确定并展示了外器内情的错觉本身就是自解脱的道理：如此，任何的蕴和界等显现，在共同的基础之上如此转变广大，所说的是依靠身体聚合的那些法，产生各种各样的心的错觉，有和没有，分别和不分别等。例如，在晴朗的天空中，出门时因眼睛眩晕，从绳子上看到蛇而惊恐地退缩，就像从清净中看到绳子一样。就像把不是蛇的绳子当成蛇一样，同样，执着外器也是从无有中执着为有的觉知。内情的心的二元对立也是不真实的，无有的显现如同梦境一般。如果正确地观察，就像认识到绳子本身是真实的一样，觉性本身就已成立为外器内情，因为本来就是空性的缘故。如是展示了第八个要义，现在展示第九个支分要义，即对二谛的意义不作破立的展示：同样，就像通过观察而确认为绳子是真实的一样，在胜义谛的法中是真实的，对此也确定了自性、定义、分类三种，此处不广说。在世俗谛中，仅仅在显现的程度上是真实的，但并非真实成立。色法在胜义谛中是超越言说思议的，在世俗谛中则显现为具有各种显现和觉知。例如，就像看到蛇的时候，仅仅因为看到是蛇而认为是真实的一样，在世俗谛中，仅仅在显现的程度上是真实的，而看到绳子在胜义谛中是真实和正确的，这就是胜义谛的法性。又如众生，例如高处有鸟栖息，就称之为有鸟的高处，身体和心结合就成了众生。就像鸟飞走后，高处和鸟没有关系一样，身体和心二者也没有关系。同样，二谛从胜义谛的角度来说也是没有关系的，因为在任何自性中都没有成立的缘故。从世俗的角度来说，仅仅在世俗的层面上是真实的，在真实性上，胜义谛和世俗谛二者是没有关系的。为什么没有关系呢？因为世俗是与现象和错觉相关的，而胜义谛是不错乱的真实。
English
The way to ascertain and show that the illusion of outer container and inner content is self-liberated through examples: Thus, the appearances of aggregates and elements, etc., are said to be extensively transformed on the common ground, relying on the laws of the assembly of the body. Various illusions of the mind, such as existence and non-existence, conceptualization and non-conceptualization, are like this: For example, in clear weather, due to dizziness from going out, one sees a snake from a rope and retreats in terror, just as one sees a rope from purity. Just as one mistakes a rope for a snake when it is not, similarly, grasping at the outer container is also the awareness of grasping at existence from non-existence. The duality of the inner content of the mind is also untrue; the appearance of non-existence is like a dream. If examined correctly, just as one knows the rope itself to be true, awareness itself is originally established as outer container and inner content, because it is originally empty. Having shown the eighth essential point, now the ninth branch point is shown, which is the meaning of the two truths without affirmation or negation: Similarly, just as the rope is confirmed to be true through examination, it is true in the Dharma of ultimate truth. Here, too, the three aspects of nature, definition, and division are determined, but I will not elaborate here. In conventional truth, it is only true to the extent of appearance, but it is not truly established. Form, in ultimate truth, is beyond speech, thought, and expression; in conventional truth, it appears as having various appearances and awarenesses. For example, just as seeing a snake is considered true simply by seeing it as a snake, in conventional truth, it is only true to the extent of appearance, while seeing the rope is true and correct in ultimate truth, which is the Dharma-nature of ultimate truth. Furthermore, sentient beings are like birds nesting on a high place, which is called a high place with birds; the combination of body and mind becomes sentient beings. Just as the high place and the bird have no connection after the bird flies away, the body and mind also have no connection. Similarly, the two truths also have no connection from the perspective of ultimate truth, because they are not established in any nature. From the perspective of the world, it is only true on the conventional level; in reality, the ultimate truth and the conventional truth have no connection. Why is there no connection? Because conventional truth is related to phenomena and illusions, while ultimate truth is the unconfused reality.
Chinese
以是之故。如是已显示第九要义。现在显示第十支分之义，如是器情一切于清净法界中，本来解脱之义。风等空性之界中，本来除了空性之外，什么也没有。那么，外器世界如何解脱呢？其自性本来未曾错乱，故于本初清净中证悟，一切皆为自解脱，此外无有他法。欲界等三界如何解脱呢？亦是自之觉性，无有执着，故于空性中自净。色界于光明中自解脱，欲界于觉性中自解脱，无色界于空性中自解脱。色界于大光明中自解脱，乃是从法性广大中产生。彼等有情众生，于精华三身五智具足中解脱，融入法性中产生。有情之色身如何解脱呢？如上所示五蕴等，人之身体特征之解脱方式为：于彼行者之身中，安住菩提心之精华，彼即是五蕴解脱为五身，如色蕴解脱为毗卢遮那佛等。五根解脱为五智，如眼根解脱为如镜智等五者，如是说。色等五境解脱为五光，五义解脱为五种颜色。五毒烦恼解脱为五种无为法等。五支解脱为智慧之风与火等同等五者。本体解脱为五身五处，自性解脱为五光五大。大悲乃是自性力量，与缘起境相遇之时，以及祈请加持之时，以及事业种种之时，以及所化众生信心转变之大悲等五火解脱，乃是周遍一切。如是解脱之法性中，无有忆念，故亦无有心之变化，除了清净法界之神变之外，别无其他。彼亦是从本体中产生自性之显现，从彼中产生大悲。彼亦是觉性安住自位，一切解脱，于彼状态中不作修整而安住。彼也。
English
Therefore. Thus, the ninth essential point has been shown. Now, the tenth branch meaning is shown, that is, how all containers and contents are originally liberated in the pure realm of reality. In the realm of emptiness such as wind, there is nothing but emptiness from the beginning. Then, how is the external world liberated? Its nature has never been confused, so it is realized in the primordial purity, and everything is self-liberated, and there is no other Dharma besides this. How are the three realms, such as the desire realm, liberated? It is also one's own awareness, without clinging, so it is purified in emptiness. The form realm is self-liberated in light, the desire realm is self-liberated in awareness, and the formless realm is self-liberated in emptiness. The form realm is self-liberated in great light, which arises from the vastness of Dharma nature. Those sentient beings are liberated in the essence of the three bodies and five wisdoms, and arise from being integrated into Dharma nature. How is the physical body of sentient beings liberated? As shown above, the way the characteristics of the human body, such as the five aggregates, are liberated is: in the body of that practitioner, the essence of the mind of enlightenment dwells, that is, the five aggregates are liberated into the five bodies, such as the form aggregate being liberated into Vairochana Buddha, and so on. The five faculties are liberated into the five wisdoms, such as the eye faculty being liberated into mirror-like wisdom, and so on, the five. The five objects, such as form, are liberated into the five lights, and the five meanings are liberated into the five colors. The five poisons and afflictions are liberated into the five unconditioned dharmas, and so on. The five limbs are liberated into the five equal states of wisdom wind and fire, and so on. The essence is liberated into the five bodies and five places, and the nature is liberated into the five lights and five elements. Great compassion is the power of nature, when it meets the conditions, and when praying for blessings, and when doing various activities, and the great compassion that transforms the faith of those to be tamed, etc., the five fires are liberated, which pervades everything. In the Dharma nature of such liberation, there is no memory, so there is no change of mind, and there is nothing but the miraculous transformation of the pure realm of Dharma. It is also from the essence that the appearance of nature arises, and from that arises great compassion. It is also that awareness abides in its own place, and everything is liberated, and abides in that state without modification. That also.
Chinese
如何束缚有情众生？具有断除烦恼的五种智慧，超越轮回涅槃之边的教法，我先前未曾知晓，故而进行了这二者的讲述与提问。这是第一个内容。现在是第二个内容，简要地揭示了回答的开示。世尊等四句将在下文阐述。现在是第三个内容，详细解释了本体自性的意义。其中，本体是从初始就清净的觉性智慧中自显。自性是普遍遍布于一切有情众生，具备不动佛等五身。其果是息灭一切戏论之边，从明点中生起。证悟那唯一的意义，远离一、多、异。其显现是法性中的双运，无有处所和分别。其事物是空性，而自性是光明。从自解脱的角度来看，空性的本体，法性，从离于分别的觉性中，顿然生起证悟。其种性的显现，显现的方式是逐渐的。这是第三个内容。现在是第四个内容，觉性的本体遍及一切，一切圆满于觉性之中，揭示了不被任何垢染所沾染。觉性的本体也是法性空性，遍布于一切有情众生，对于外道执持的尘埃和黑暗，以及缺乏勇气的法性，其自性的显现是智慧，以及从智慧中生起的光明。如此，本体与自性二者成为方便与智慧，远离无明迷惑之垢染的法性，是本来清净，未曾经历错乱。那不变的觉性显现为法身，依凭明灯而修持，身语上会生起大乐的暖相，土地、石头、山岩等事物的边际，微尘等皆为空性，这是从修持中生起的。它不依赖于其他，是自生，是所有所知事物的终极，故而是觉性。在一切所知中显现，是至高无上的，故而是国王，无需依赖其他善行积累。高和一切都是自生的，低下是自解脱的关键，一切处所都是清净的，超越了言说，不是言语的对境。这是第四个内容。现在是精要。