Chinese
以智慧之一半，相遇于基与缘。因此，无明的黑暗得以消除。如是说。又，以些微之智慧，超越于基1。仅以智慧存在，故自显之显现不灭2。以清澈之光明，区分差别3。以迅猛之生起，于区分之上解脱。远离增益与诽谤，故不依赖他缘5。安住于不变之自性处，即具足六种特质。于身与智慧之海之大自在主。于一刹那间，现证菩提。如是说。《声续》中云：如是轮回涅槃之初始终结，佛陀未曾迷乱故。以超越于基之自在力，知晓自显无自性。觉悟之境不向外失落。动摇于自身止息。如是说。有人认为于一任运成就之珍宝基中解脱，此乃不解要义之语，若于轮回涅槃之经典中未曾开示之基上获得解脱，则初始亦将迷乱无明，从外亦无法止息。那么于何处解脱呢？任运成就八门破裂之大显现，以智慧之理不执着于他处，而是理解为基之自力显现，于迷乱中自返，于无自性之内界，于离戏清净大平等中融入，此即称为大圆满之佛陀。如是说。《文殊师利幻化网》中云：一刹那间区分差别。一刹那间圆满成佛。如是说。从彼处无间断地生起利他，如“何时”等所开示，于任何之时，不离本初清净法身之界，于大光明中无别解脱，显现为具足十力等功德之任运成就之门，圆满受用身，从彼之根本，安立大梵天之劫，从彼处清净自性之化身显现，以及从不清净轮回之门，与众生之显现相符之导师，为了空尽轮回，事业无有穷尽。以无漏法性自知之功德聚，以广大无间断之力，圆满自在之大导师。其刹土与事业，法界上下与彼此之边际不可得见
English
With half of wisdom, one meets the base and the conditions. Therefore, the darkness of ignorance is dispelled. So it is said. Moreover, with a slight amount of wisdom, one surpasses the base1. Existing only as wisdom, the appearance of self-display is not obstructed2. With clear light, one distinguishes differences3. With swift arising, one is liberated upon the distinction. Being free from addition and detraction, one does not rely on other conditions5. Abiding in the unchanging self-nature, one possesses six special qualities. In the great lord of the ocean of body and wisdom. In a single moment, one manifestly attains enlightenment. As it is said in the Sound Tantra: Thus, in the beginning and end of samsara and nirvana, the Buddha has not become confused. By the power of surpassing the base, one knows that self-display is without self-nature. The objects of understanding and discernment are not lost outward. Agitation is cut off at its source. So it is said. Some believe that liberation occurs in the very base of spontaneously accomplished jewels, but this is a statement of not understanding the key point. If one attains liberation by going to the base that is not taught in the scriptures of samsara and nirvana, then the beginning will also be confused by ignorance, and there will be no way to stop it from turning back from the outside. So where does liberation occur? The great appearance of the spontaneously accomplished eight doors collapsing, without grasping it elsewhere with the reasoning of wisdom, but understanding it as the self-power of the base arising, returning to oneself in confusion, dissolving into the inner realm of no self-nature, in the great equality of purity and freedom from elaboration, this is called the Buddha of the Great Perfection. So it is said. In the Manjushri Illusion Net, it is said: In a single moment, distinguish differences. In a single moment, perfectly attain Buddhahood. So it is said. From there, the uninterrupted arising of benefiting others is taught by "when," etc. At any time, without moving from the realm of the primordially pure Dharmakaya, one is liberated without distinction in the great light, appearing as the Sambhogakaya, the door of spontaneous accomplishment, which is full of the qualities of the ten powers, etc. From that root, one establishes the aeon of the Great Brahma, and from there, the Nirmāṇakāya appearance of pure self-nature, and from the door of impure samsara, the teacher who is in accordance with the appearance of sentient beings, in order to empty samsara, activities are inexhaustible. By the power of the vast and uninterrupted accumulation of merit from knowing the self-nature of the uncontaminated Dharma, the great teacher who possesses complete dominion. His fields and deeds, the upper and lower limits of the Dharma realm, and the mutual boundaries are not visible.
Chinese
就像裂开一样，佛陀本身的显现就是如此。因为没有二元对立的执着，虽然不分别调伏的对象和调伏者，但就像如意宝珠和如意树一样，是无勤任运的慈悲，显现在他人面前。详细的将在下面果的章节中阐述。众生迷惑的方式由“即是”等来阐述，解脱的即是，无明的三个界中的众生们，虽然最初没有迷惑于自生圆满的伟大基础，但基础显现生起的景象，自力成为无明。突如其来的因是唯一的自性因，从那之中生起分别的细微智慧，力量逐渐减弱，是俱生。之后，名称和意义，自我和他者等分别越来越大，是普通常见。对这三种无明的迷惑，产生了四种缘。其中四种缘是，基础本身像光环一样存在是因缘1。从中生起分别智慧是增上缘2。从中对境和有境分别执着是所缘缘，这三者同时产生是等无间缘，从那个集合中逐渐迷惑成为力量。烦恼的集合增长，轮回的处所，无论生于何处，三士道的共同道次第已经阐述完毕，这样就成立了。十二缘起就像车轮一样循环。其中三个因是无明，四个缘是行，对境进行分别的是识，不同的名称和形是名色。由各自的元素和颜色组成的是六处。由此享受对境是触，喜悦痛苦之间的意识是受，对快乐的执着是爱，接受是取，业由此投生到后世是有。像这样，六道四生，虽然本体不存在，但显现为如幻的马和牛一样的自相时，从不曾存在的空相最初，从六种无明中生起分别的六识，六识显现。六种无明，如自显现所说，根本是心的无明。
English
Just like splitting apart, the appearance of the Buddha himself is just like that. Because there is no clinging to duality, although there is no distinction between the object to be tamed and the tamer, it is like the wish-fulfilling jewel and the great wish-fulfilling tree, effortless compassion appearing to others. The details will be explained in the chapter on fruit below. The way sentient beings are deluded is explained by "that itself" and so on. The liberation itself, the sentient beings in the three realms of ignorance, although initially not deluded in the great spontaneously accomplished ground, the appearance of the ground arising, self-power becomes ignorance. The sudden cause is the single self-nature cause, from which arises the subtle wisdom of discrimination, the power gradually weakens, and is co-born. After that, names and meanings, self and others, etc., discriminations grow larger and larger, which is commonly seen. The delusion of these three ignorances gives rise to four conditions. Among them, the four conditions are that the ground itself exists like an aura, which is the causal condition 1. From this arises discriminating wisdom, which is the dominant condition 2. From this, grasping objects and subjects separately is the objective condition. These three arise simultaneously as the immediate condition, and from that collection, delusion gradually becomes powerful. The collection of afflictions increases, and the place of samsara, wherever one is born, the common path of the three purushas has already been explained, and thus it is established. The twelve links of dependent origination cycle like a chariot wheel. Among them, the three causes are ignorance, the four conditions are action, discriminating objects is consciousness, different names and forms are name and form. The six sense sources are composed of individual elements and colors. Enjoying objects through this is touch, the consciousness between joy and sorrow is feeling, attachment to happiness is craving, acceptance is grasping, and karma projects into the next life is existence. In this way, the six realms and four births, although the essence does not exist, when they appear as the self-image of illusory horses and cows, from the initial empty form that has never existed, from the six ignorances arise the discriminating six consciousnesses, and the six consciousnesses appear. The six ignorances, as stated by self-appearance, are fundamentally the ignorance of the mind.
Chinese
因此，俱生已经讲完了。错觉，境的无明，是自力显现的器情二者合一之法。错觉之基，基础的无明，就是已经讲过的四缘之后紧接着的。执着认识的无明，就是六识，与无明相应的心，是具有知觉活动的。心二的识，是对境产生我执的认识。决定的心，是对它产生贪着。普遍寻觅的心四，是收集细微烦恼的集合。极粗大的心，是做各种不善业。确定的心二，是将显现的事物区分为我和他，共有六种。改造，道之无明，是颠倒的看法，看不到佛的显现。不认识愚昧的无明六，是不认识佛和（自性）存在，在轮回中漂泊。因此，分别念执着于我的束缚，非常强大，甚至将心性如虚空般的无自性也紧紧束缚，执着于好像有我一样，像旋转的火轮一样轮回。因此，在这个世间，境的事物显现的方式各不相同，有的是光明，有的是黑暗；有的是甘露，有的是水，有的是火。各种完全相反的观念，都是随着各自的习气而行，即使确定了也没有矛盾。在《莲花幻化经》中，天子幻化对文殊菩萨说：文殊菩萨，这些外境是被作者所造，还是如何产生的？文殊菩萨说：天子，这些外境不是被作者所造，而是心或分别念的习气显现。天子说：无论如何看待习气，山、海、日月等都显得坚硬而稠密，怎么可能显现呢？文殊菩萨说：天子，是可以显现的。在瓦拉纳西大城中，有一个名叫火施的婆罗门，他 постоянно 观修自己的身体，城里的人们 постоянно 看到他，并逃离，导致城市空无一人。修习灭尽地和水，显现为地和水，瑜伽行
English
Thus, the co-emergent has been explained. Illusion, the ignorance of the object, is the dharma that combines both the container and its contents, arising from its own power. The basis of illusion, the fundamental ignorance, is immediately after the four conditions that have already been explained. The ignorance of grasping awareness is the six consciousnesses, the mind that corresponds to ignorance, which has cognitive activity. The consciousness of mind two is the awareness of grasping self that arises towards the object. The determining mind is the arising of attachment to it. The universally seeking mind four is the collection of subtle afflictions. The extremely coarse mind is the doing of various non-virtuous actions. The definite mind two is the division of appearing things into self and other, there are six kinds. Transformation, the ignorance of the path, is the inverted view, not seeing the appearance of the Buddha. Not knowing, the ignorant ignorance six, is not knowing that the Buddha and (self-nature) exist, wandering in samsara. Therefore, the bondage of conceptual thought grasping at self is extremely powerful, even binding the mind's nature, which is like the nature of space, without inherent existence, and clinging to it as if there were a self, revolving like a spinning wheel of fire. Therefore, in this world, the ways in which objects appear are different, some are light, some are darkness; some are nectar, some are water, some are fire. All kinds of completely contradictory concepts follow their respective habitual tendencies, and even if they are determined, there is no contradiction. In the Lotus Transformation Sutra, the son of the gods, Transformation, said to Manjushri: Manjushri, are these external objects made by a maker, or how do they arise? Manjushri said: Son of the gods, these external objects are not made by a maker, but are the appearance of the habitual tendencies of mind or conceptual thought. The son of the gods said: No matter how one looks at habitual tendencies, mountains, oceans, sun, moon, etc., appear solid and dense, how can they appear? Manjushri said: Son of the gods, it is possible to appear. In the great city of Varanasi, there was a Brahmin named Fire Offering who constantly meditated on his own body, and the people of the city constantly saw him and fled, causing the city to be empty. Practicing the exhaustion of earth and water, appearing as earth and water, yogic practice
Chinese
如果出家比丘修习不净观和骷髅观而显现，那么无始以来的习气增长了，为什么不显现呢？天子说：由于习气增长的力量，为什么会显现各种各样的形象呢？文殊菩萨说：一切显现都是不确定的。有的人的显现对另一些人来说是黑暗。比如，对于一块土地，有的人认为是土地，有的人认为是火，有的人认为是享受，有的人认为是痛苦。对于火，有的人认为是火，有的人认为是享受，有的人认为是住所，有的人认为是食物。对于水，有的人认为是水，有的人认为是火，有的人认为是土地，有的人认为是甘露，有的人认为是住所。对于虚空，有的人认为是虚空，有的人认为是住所，有的人认为是土地。因此，因为不确定，所以凭借习气的力量，无论如何都会显现。如是说。显现和显现处的区别，是由“即使那样”等来指示的。刚刚说过，即使那样，显现处也不是心。比如，脸的影像进入镜子中，由于境和相互依存产生的缘故，仅仅是显现，脸和镜子从未相似，这是可以亲眼见到的。如《三摩地王经》所说：在镜子的表面或油盏中，女子用装饰过的脸观看时，在那里脸的坛城全部显现，但既不是存在也不是不存在一样，一切法都应如是了知。如是说。为了显示能取和所取的区别，说了“如无有”等。一切法如无有的显现，在那里执著错乱的心，比如突然看到花绳时，认为是蛇一样去执著。第一个意识是所取的法，对事物进行认识和深入细致的分析是能取。也就是观世音的行仪中所说：其中，所取是执著境的心，能取是对它进行分析的心和心所。如是说。