English
Indeed, it is thus that one revolves. As stated in the Sutra Requested by King Udayana: Among all phenomena, none possess any inherent nature; They are like illusions, mirages, and reflections of the moon in water. The unwise, clinging to what they believe is real, become bound, Forever revolving like a potter's wheel. And as stated in the Precious Garland: The center of samsara, like a wheel of fire, Mutually dependent, This conditioned existence is considered samsara. That is to say, if one turns inward and reflects well on one's own mind, one will find that during the day one clings to the appearances of the six consciousnesses, and at night one clings to the appearances of dreams. Day and night, deluded thoughts arise непрерывно, one after another. In this way, one has been deceived since beginningless time. Those who lack the fortune to practice the profound path will continue to revolve endlessly in this manner. Therefore, what is called renunciation, turning away from attachment to samsara, refers to recognizing the vastness of one's own mind's delusion, like an ocean, and becoming weary of it. Now, just as a deer is deceived by the water of a mirage, one should sever the stream of clinging and conceptual delusion towards this empty form that has no real meaning, and rest freely in the state of non-conceptual great bliss. One should direct one's mind towards this. It is said that these appearances are not established as external realities, but arise from the ripening of inner mental imprints. To be certain of this reason, one can think in this way: In this realm of samsara, to illustrate with some specific examples of things that appear externally, the single sun that appears externally is seen by some beings, such as humans, as light that illuminates all forms, while for others, such as owls, it becomes darkness that obscures and prevents them from seeing. Similarly, the single element of water appears as nectar to some beings, such as gods, while to others, such as humans, it is water, and to beings in hell, it appears as fire, and its function also becomes a cause of happiness or suffering for each. Likewise, the single element of earth appears as fire to beings in hell, as enjoyment to farmers, and as suffering to beings oppressed by karma. And for fire, the fire god enjoys it, the preta with a body of fire has it as a dwelling, and the firefly has it as food, and so on. Thus, the nature of all things varies according to beings.
Chinese
各自的事物在彼此看来似乎完全相反，并且对各自的事物按照其显现的方式去理解，这是众生各自随顺自己内心的习气和习惯的方式，而不是在外境的层面上存在“这就是它的自性”的确定性，因为它的自性没有成立。在《二谛论》中说：“物一而心异，故见义不成。”所有这些也都是众生各自的业相和习气以虚妄分别所造作的方式。《莲花庄严经》中，天子莲花庄严对文殊菩萨说：“文殊，这些外境是被作者所造，还是应当如何看待？”文殊菩萨说：“天子，这些外境不是被作者所造，而是心或分别的习气所显现。”天子说：“习气无论如何增长，山、海、日、月等坚硬凝实之物又怎么能显现呢？”文殊菩萨说：“天子，能够显现。比如在瓦拉纳西大城中，有一个名叫火施的婆罗门，他观想自己的身体变成老虎，城里的人们看到老虎都逃跑了，结果城市空无一人。同样，观想土和水，就会显现为土和水。瑜伽行者的比丘观想不净物和骨骸，就会显现为那些东西。既然如此，那么无始以来的习气增长了，为什么不能显现呢？”因此，为了不执着于先前习气的成熟，并且为了不积累未来的习气，就必须努力调伏迷惑的心。正如《如意宝藏论》中所说：“心造作，心作诸业，于心显现，心所分别故，当勤精进调伏迷乱心。”第三，解释显现与心识的差别：虽然所有显现的外境都只是心识习气成熟的结果，但是，通过将显现和显现的对境区分开来，显现的对境，即在外境中成熟的习气，并不是内在安立习气的心识本身，因为安立习气的方式不同，所以才会各自显现。例如，
English
Individual things appear completely contradictory to each other, and understanding things according to how they appear to each is how beings each follow the habits and customs of their own minds, rather than there being any certainty on the side of the object that "this is its own nature," because its own nature is not established. In the Two Truths it says: "One thing, minds are different, therefore seeing the meaning is not established." All of that is also the way that beings' own karmic appearances and habits are fabricated by conceptualization alone. In the Lotus Adornment Sutra, the son of the gods, Lotus Adornment, said to Manjushri: "Manjushri, were these external objects made by a maker, or how should they be viewed?" Manjushri said: "Son of the gods, these external objects were not made by a maker, but are appearances of the habits of mind or conceptualization." The son of the gods said: "No matter how much habits increase, how can things like mountains, oceans, sun, and moon, which are solid and dense, appear?" Manjushri said: "Son of the gods, they can appear. For example, in the great city of Varanasi, there was a Brahmin named Fire Offering who meditated on his body becoming a tiger. The people of the city saw a tiger and ran away, and as a result the city was empty. Similarly, meditating on earth and water, they appear as earth and water. If a yogi monk meditates on impure things and skeletons, they will appear as those things. Since that is the case, why would habits that have increased since beginningless time not appear?" Therefore, in order not to be attached to the ripening of previous habits, and in order not to accumulate future habits, one must strive to tame the deluded mind. As it says in the Wish-Fulfilling Jewel Treasury: "The mind makes actions, the mind does all deeds, it appears to the mind, and is analyzed by the mind, therefore, strive to tame the confused mind." Third, explaining the difference between appearance and mind: Although all external appearances are only the result of the ripening of the habits of mind, nevertheless, by distinguishing between appearance and the object of appearance, the object of appearance, that is, the habits that ripen in the external object, is not the mind itself that establishes habits internally, because the ways of establishing habits are different, so they appear separately. For example,
Chinese
当把人的脸对着镜子时，影像会进入镜子中，脸的形状看起来是什么样就是什么样，但仅仅是清澈的镜子作为显现影像的依据，并与脸的形状相关联。或者说，由于聚集了创造事物的能力，作为相互依存产生的条件而显现，但外面的真实脸庞和镜子两者，从未曾混合在一起，因此影像也不是真实的脸庞。但也不是与脸不同的东西，因为没有其他的创造形状的事物，或者说，不依赖于它就不会显现。同样，当色、声等外境的形状在心中显现时，外境和心两者没有混合在一起，因此心本身并不是那样。在心中显现的形状也不是真实的外境，因为没有创造出与外境不同的形状的事物，因此也不是其他的。因此，像脸一样的外境显现，是由于心的习气所显现，因此也不是从心之外产生的，而且由于习气的放置方式不同，也不是心本身，因此实际上既不是一也不是异。但在名言上，对于仅仅是显现的方式，应当承认它不是心。像影像一样在心中显现的显现或形状，仅仅是聚集了缘起的无有显现，因此实际上无法说与心是一还是异，但在名言上应当承认它是心。那么，在名言上，心就有了形状和颜色，因为形状上有这些，如果这样认为，那么是对显现或形状执着于形状和颜色等，但并不是真的有。就像《三摩地王经》中所说：在镜子的表面或油的容器中，妇女以装饰过的脸观看时，那里脸的轮廓全部显现，但就像不是有也不是没有一样，应当像这样了解一切诸法。这样，束缚于轮回的根本，能取和所取二者，以合理的理由被自己的心相续所摄持，显现的特征是在没有的情况下显现，就像梦中的意识一样，没有超出这个范围，但对此产生执着的错乱心识是暂时的。例如
English
When a person's face is turned towards a mirror, the image enters the mirror, and the face appears exactly as it is. However, it is merely the clear mirror that serves as the basis for the appearance of the image, and it is related to the shape of the face. Or rather, it appears only because of the condition of interdependent arising, which is the gathering of the power to create things, but the actual face outside and the mirror never mix together, so the image is not the actual face. But it is also not something other than the face, because there is no other thing that creates the shape, or rather, it does not appear without relying on it. Similarly, when the shapes of external objects such as forms and sounds appear in the mind, the external object and the mind do not mix together, so the mind itself is not like that. The shape that appears in the mind is also not the actual object, because there is nothing that creates a shape different from the object, so it is also not other. Therefore, the appearance of external objects, like a face, is due to the habits of the mind, so it is not produced from anything other than the mind, and because the way of placing habits is different, it is not the mind itself, so in reality it is neither one nor different. But in name, for the mere way of appearing, it should be acknowledged that it is not the mind. The appearance or shape that appears in the mind, like an image, is merely the appearance of non-existence that gathers interdependent relationships, so in reality it cannot be said to be one or different from the mind, but in name it should be acknowledged that it is the mind. Then, in name, the mind would have shape and color, because the shape has these, if you think so, then it is clinging to shapes and colors, etc., in the appearance or shape, but it is not really there. As it is said in the Samadhiraja Sutra: On the surface of a mirror or in a container of oil, when a woman looks with a decorated face, the entire circle of the face appears there, but just as it is neither existent nor non-existent, all dharmas should be understood in the same way. In this way, the root of being bound in samsara, the two, grasper and grasped, are reasonably held by one's own mind stream, and the characteristic of appearance is that it appears in the absence of existence, just like the consciousness in a dream, it does not go beyond this, but the deluded mind that grasps it as such is temporary. For example
Chinese
那么，以外在的对境色蕴为例，当看到一条花绳时，由于眼睛受到欺骗，显现出蛇的形象时，所取相的部分是色蕴。不仅如此，将之执着为蛇的，由无分别的受蕴所产生的心的部分，第一个刹那，是所取的法。在那之后，心所生起分别念，认为是蛇的，具有想蕴自性的，是能取的心。那时，其他的心所是行蕴，就像与五蕴的近取一起生起能取所取的形象一样。而且，前者由受蕴所产生，并非像产生者和所产生者的因果关系一样，而是因为受蕴体验到蛇的形象时，以其力量，主要的心也同样执着，因此着重说明。后者被称为想蕴的自性，意义也相同。总的来说，即使在蛇的形象显现的第一个刹那，也有能取所取的两个部分，但为了容易理解，就像这里用粗略的比喻来表示一样，说是具有先后顺序的。像这样的道理，在《观世音的律仪》中也说：‘其中，所取是执着于境的心，能取是来源于对此进行辨别的心。’如果不是这样，如果说外境显现的对境，仅仅是显现为蛇的真实蛇是所取，而能取是被称为‘主人’的，仅仅是显现给谁的那个人的那个认知，那么从能取所取中解脱出来的圣者们，也会变得没有如幻的显现，并且对于佛陀的尽所有智的智慧之蕴等，也不能够知晓一切所知，等等，会有许多过失。特别是，没有区分显现和显现的对境，就认为一切显现都是心，这是很大的错误。如《如意宝藏论》中说：‘不识者皆认作是心，于显现三种意义极愚昧，多过失互相混淆太离谱，舍弃彼等护持者的恶规！’也就是说，在心中留下习气的是心，而不是身体和对境。
English
So, taking the external object aggregate of form as an example, when a speckled rope is seen, due to the deception of the eyes, when the appearance of a snake arises, the aspect of the apprehended is the form aggregate. Not only that, but the part of the mind that grasps it as a snake, generated by the non-conceptual feeling aggregate, the first moment, is the apprehended dharma. After that, mental factors engage in discrimination, and the one that conceives it as a snake, the nature of the aggregate of perception, is the apprehending mind. At that time, the other mental factors are the aggregate of formation, like the appearance of the apprehended and the apprehender arising together with the near-taking of the five aggregates. Moreover, the former, generated by the feeling aggregate, is not like the actual cause and effect of the generator and the generated, but because when the feeling experiences the appearance of a snake, by its power, the main mind also grasps it in the same way, so it is emphasized because it is the main thing. The meaning of calling the latter the nature of the perception aggregate is also the same. In general, even in the state of the first moment when the appearance of a snake arises, there are both the apprehended and the apprehender, but for the sake of easy understanding, it is said to have a sequence, as shown here by a rough analogy. In such a way, it is also said in the 'Discipline of Avalokiteshvara': 'Among them, the apprehended is the mind that grasps the object, and the apprehender is born from the mind that discerns it.' If it is not like that, if it is said that the object of appearance of the external world, the real snake that appears as a snake, is the apprehended, and the apprehender is called the 'owner', and is merely the knowledge of that person to whom it appears, then the noble ones who are liberated from the apprehended and the apprehender will also become without illusory appearances, and for the Buddha's omniscient wisdom aggregate, etc., it will not be possible to know all knowable things, etc., there will be many faults. In particular, without distinguishing between appearance and the object of appearance, to assume that all appearances are mind is a great mistake. As it is said in the 'Wish-Fulfilling Jewel Treasury': 'Those who do not know all recognize it as mind, They are extremely ignorant of the three meanings of appearance, Many faults are confused with each other and are too extreme, Abandon those bad customs of the protectors!' That is to say, what leaves imprints in the mind is the mind, not the body and the object.