English
Various bodies, enjoyments, and situations, such as suffering, appear. Thus it is said. In this way, in the state of samsara, from the first ignorance, the twelve links of dependent origination, like the wheel of a chariot, continuously revolve in the order of arising, causing samsara to occur. That is because the three ignorances of not knowing the self-nature of the power of compassion are ignorance. From that, the four conditions are the agents of samsara. From that, as knowledge coarsely develops, examining the nature of objects is consciousness. From that, the arising of different names and forms is name and form. Its distinction is that the individual components and colors of the elements form the six sense sources. From that, experiencing objects is contact. From that, the arising of the three feelings of pleasure, pain, and neutrality is feeling. From that, the consciousness that craves pleasure and dislikes suffering is craving. From that, taking objects is grasping. From that, actions and afflictions increase, projecting into future lives is existence. From that, being born in different realms is birth. In that, having experienced the states of childhood and youth, aging and dying is old age and death. To illustrate with this life, the basis of light of the previous death and existence disappears. The first moment of the bardo of existence, not recognizing one's own nature, is ignorance. From then on, when one reaches the state of later death, when the outer breath ceases, it is death. The twelve in between are the order of arising. After that, when the stages of dissolution are completed and one arrives at the basis of light, it is the reverse order. That is, reversing from the illusionary appearances, after emptiness, when returning to samsara, liberation from suffering, the self-arisen original state, the appearance of the first primordial purity arises, and the appearances of the bardo of reality are the manifest appearances of dependent origination of liberation from suffering. If one does not recognize one's own nature, one will still wander in samsara. If one recognizes it, one will be liberated, so it is said that samsara is liberated into nirvana. That is, both the basis and the appearance of the basis lack ignorance, but like a cloud, it suddenly arises and becomes a condition. The impure door of samsara appears as a cause, so one is separately deluded in the three realms and six classes of beings. Secondly, explaining the way illusions appear: Like this, clinging to the appearance of the basis as self, the power increases, and under that power, the phenomena encompassed by the container and contents of samsara.
Chinese
如果将所有无数的事物进行归类，则有三种善道和三种恶道，共六种。它们受生的方式也有四种，如是，具有精华的众生及其所依之器，看似存在和成立，但不仅粗显地显现，甚至作为迷惑之基础的无明也并非真实存在，却如空中落发般显现，并由暂时的迷惑之因所产生的幻相，从现在显现之时起，其自性连微尘般的存在也从未有过，仅仅是空性之显现。依赖于该显现，现在迷惑的这个状态的最初是无明，从无明的戏耍中产生心，从心的延续中产生意，从意中生起烦恼而迷惑。其中，最初的无明有六种：最初的觉知不认识自己的本性，因此将自己误认为他者的愚痴，根本是心的无明1；不认识显现之境的自性本无的愚痴，迷惑是境的无明2；如因缘而将稻草人误认为人一样的愚痴，迷惑是基础的无明3；觉知的自性本无我，却在相上执着为我的愚痴，执着是分别的无明4；如将道路视为治疗之法，却将解药变成毒药，无法解脱的愚痴，虚假是道的无明5；不认识自性光明之义，因此总是迷惑于轮回的愚痴，不认识是迷惑的无明6。从那之中产生的心的分类是：自显现中说，心的分类如下：积聚各种事物如水般的心，无有净与不净如猪般的心，勇敢刚毅如虎般的心，轻盈如羽毛般的心，移动如风般的心，极度沉醉如泥沼般的心，蔓延如火星般的心，贪欲如鸟般的心，增长如树枝般的心，难以阻止如胶水般的心，无有控制如疯子般的心，共有十一种。这些也依次是：积聚境和习气各种各样，所以像水；对取舍迷惑，所以像猪；嗔恨和傲慢粗大，所以像老虎；进入众多境而无法确定
English
If all the countless things are categorized, there are three higher realms and three lower realms, totaling six. The way they take birth also has four forms. Thus, sentient beings with essence and their containers, appearing as if they exist and are established, not only do they not appear coarsely, but even ignorance, which is the basis of delusion, is not truly established. Yet, it appears like hairs falling in the sky, and the illusory form produced by temporary causes of delusion, from the time it appears now, its own nature, even as small as a dust particle, has never existed. It is merely an empty appearance. Relying on that appearance, the beginning of this state of delusion now is ignorance. From the play of ignorance arises mind, from the continuation of mind arises intellect, and from intellect, afflictions arise, leading to delusion. Among them, the first ignorance is sixfold: The initial awareness not knowing its own nature, thus mistaking itself for another, the root is the ignorance of the mind 1; the ignorance of not knowing that the nature of the appearing object is without inherent existence, delusion is the ignorance of the object 2; the ignorance of mistaking a scarecrow for a person due to conditions, delusion is the ignorance of the basis 3; the nature of awareness is without self, yet clinging to the appearance as self, clinging is the ignorance of discrimination 4; like treating the path as a cure, but turning the antidote into poison, the ignorance of not being able to liberate, artificiality is the ignorance of the path 5; not knowing the meaning of self-luminous light, thus always being deluded in samsara, not knowing is the ignorance of delusion 6. The classification of mind arising from that is: From self-appearance, the classification of mind is as follows: A mind that gathers various things like water, a mind without clean or unclean like a pig, a mind that is brave and firm like a tiger, a mind that is light like a feather, a mind that moves like the wind, a mind that is extremely intoxicated like mud, a mind that spreads like sparks, a mind that desires like a bird, a mind that grows like branches, a mind that is difficult to stop like glue, a mind that is uncontrolled like a madman, there are eleven in total. These are also in order: Gathering various objects and imprints, so like water; being deluded about what to take and leave, so like a pig; anger and pride are coarse, so like a tiger; entering many objects and unable to determine
Chinese
因为不确定，所以像鸟的羽毛；因为流动没有阻碍，所以像风；因为贪恋对境而迷醉，所以像泥潭；因为分别念从一到多地蔓延，所以像火星；因为想要接受对境，所以像鸟；因为智慧的能力广大，所以对意义进行辨析，所以像树枝；因为对境抓住了觉知，并且被它所控制，所以像糨糊；就像树枝一样，对境的觉知没有目标地漂浮，所以像是疯子一样的心。这些因为对境和因缘而转变成善、不善、无记的心，所以归纳为这三种。从心产生出能辨析的六种意，如下：对于无明的事物，意的流动被限制，这是与无明相似并具有的意１；抓住对境和我之间的间隔，这是意的分别识的意２；对它产生贪恋和执着，并确定下来，这是意３；被对境所控制，将所有微细的烦恼都聚集起来，这是普遍寻求的意４；以粗大的烦恼，引发杀生等，这是非常粗大的意５；抓住这些状态为我和他，并持续保持，这是确定安立的意６。这些执着的分别念也归纳于无明之中。然后，六识的分别念非常粗大地显现，通过根本烦恼和近烦恼的各种方式，积累多种业。这样，无明、心、意、六识的分别念和烦恼，虽然看起来几乎相同，但当逐渐蔓延时，因为是从微细处蔓延，所以后面的越来越粗大。即使所有能力都已完成，并且在积累业的状态中，前面的仍然存在，但在不了解本质的部分，以及内心的思考，向外的辨析，对各个对境的执着，以及使内心痛苦的部分来安立，是否是这样呢？应该进行分析。这样，由于分别念的力量，对于显现和假立的法，执着为我的束缚是非常强大的，心的法性如同虚空一般，本体空性且远离戏论，也被牢牢束缚，并且显现为法和补特伽罗的二种我真实存在，像显现的那样，抓住它为真实存在，并且执着于它，显现和执着二者之间没有间断，就像旋转的火把轮
English
Because it is uncertain, it is like a bird's feather; because its movement is unimpeded, it is like the wind; because it is intoxicated by craving for objects, it is like a mire; because conceptualization spreads from one to many, it is like a spark; because it wants to accept objects, it is like a bird; because the ability of knowledge is vast, it analyzes the meaning, so it is like a branch; because the object has seized awareness and is controlled by it, it is like glue; just like a branch, the awareness of the object floats aimlessly, so it is like the mind of a madman. These are transformed into virtuous, non-virtuous, and unspecified minds due to objects and conditions, so they are summarized into these three. From the mind arise the six discriminating minds, as follows: For the object of ignorance, the movement of the mind is restricted, this is mind 1, which is similar to and possesses ignorance; grasping the interval between the object and "I", this is mind 2, the mind's consciousness; generating attachment and clinging to it, and determining it, this is mind 3; being controlled by the object, gathering all subtle afflictions, this is mind 4, the all-pervasive seeking mind; with coarse afflictions, causing killing and so on, this is mind 5, the extremely coarse mind; grasping these states as self and other, and continuously maintaining them, this is mind 6, the mind that establishes certainty. These grasping conceptualizations are also summarized into ignorance. Then, the conceptualizations of the six aggregates arise very coarsely, and through various ways of the root afflictions and near afflictions, accumulate various actions. Thus, ignorance, mind, intellect, the conceptualizations of the six aggregates, and afflictions, although they appear almost the same, when they gradually spread, because they spread from the subtle, the latter ones become coarser. Even when all abilities have been completed, and in the state of accumulating actions, the former ones still exist, but in the part of not understanding the essence, and the inner thinking, the outward analysis, the grasping of each object, and the part that causes suffering to the mind, it is established, is it so? It should be analyzed. Thus, due to the power of conceptualization, this bondage of grasping the appearing and imputed dharmas as self is very powerful, the nature of the mind is like the realm of space, its essence is emptiness and free from elaboration, it is also firmly bound, and it appears as if the two selves of dharma and person truly exist, and grasping it as existing as it appears, and clinging to it, there is no interruption between appearance and clinging, like a rotating firebrand wheel.
Chinese
确实是这样流转的。如《胜鬘经》中所说：诸法之中，没有哪一样具有自性，如幻术、阳焰、水月一般。不智之人执着于真实而受束缚，恒常如陶工之轮般流转。又如《宝鬘论》中所说：轮回的中心，如旋转的火把，互相依存，此有为法即是轮回。也就是说，如果向内观察，好好地反省自己的心，就会发现白天执着于六识的显现，夜晚执着于梦境的显现，日日夜夜，虚妄的分别念 непрерывно 地一个接着一个地产生，像这样从无始以来就被欺骗了。没有修习甚深法门之福分的人，也会因此无止境地流转。所以，所谓的对轮回生起厌离心，就是指认识到自己内心的迷惑如大海般广阔，并对此感到厌倦。现在，就像鹿被阳焰之水欺骗一样，对于这毫无实义的空相，断绝执着分别的妄念，在无念大乐的状态中，悠然地休息，应当将心倾向于此。显现的种种事物，并非外在实有，而是内在心识习气成熟所致，为了确信这个道理，可以这样思维：在这轮回的世间，以一些外境显现的事物为例来说明，仅仅是外在显现的太阳，对于人类等一些众生来说，是照亮一切事物的光明，而对于猫头鹰等另一些众生来说，却是遮蔽光明，使之无法看见的黑暗。同样，仅仅是水，对于天神等一些众生来说，显现为甘露，而对于人类等另一些众生来说，是水，对于地狱众生来说，却显现为火焰，其作用也各自成为苦乐之因。同样，仅仅是土地，对于地狱众生来说，是火焰，对于农夫来说，是享用之物，对于被业力压迫的众生来说，却显现为痛苦。而对于火焰，火神享用它，饿鬼以火为身，以火为食的虫子则以火为食物等等，由此可见，一切事物的性质都随着众生