English
If a monastic bhikkhu cultivates the perception of impurity and skeletons and it appears, then since beginningless habits have increased, why would it not appear? The son of the gods said: Due to the power of increased habits, why do various appearances appear? Manjushri said: All appearances are uncertain. The appearance to some is darkness to others. For example, even for a piece of land, some perceive it as land. Some perceive it as fire. Some perceive it as enjoyment. Some perceive it as suffering. For fire, some perceive it as fire. Some perceive it as enjoyment. Some perceive it as a dwelling. Some perceive it as food. For water, some perceive it as water. Some perceive it as fire. Some perceive it as land. Some perceive it as nectar. Some perceive it as a dwelling. For space, some perceive it as space. Some perceive it as a dwelling. Some perceive it as land. Therefore, because it is uncertain, due to the power of habits, it appears in any way. Thus it is said. The distinction between appearance and the place of appearance is shown by "even so" and so on. As just explained, even so, the place of appearance is not the mind. For example, even though the image of a face enters a mirror, due to the cause of the object and dependent arising, it is merely an appearance, and the face and the mirror have never been similar, which can be known as directly visible. As it says in the Samadhiraja Sutra: On the surface of a mirror or in a vessel of sesame oil, when a woman looks with an adorned face, there the entire mandala of the face appears, but just as it is neither existent nor non-existent, all dharmas should be known in the same way. Thus it is said. To show the distinction between grasper and grasped, "like non-existence" and so on are spoken. All dharmas are like the appearance of non-existence, and the mind that mistakenly grasps there is like suddenly seeing a variegated rope and grasping it as a snake. The first consciousness is the grasped dharma, and the detailed analysis and investigation of the object is the grasper. That is also from the conduct of Avalokiteshvara: There, the grasped is the mind that grasps the object, and the grasper is the mind and mental factors that analyze it. Thus it is said.
Chinese
认为抓住一个事物就是抓住外境的实物，这是一种不理解。这样一来，在圣者的显现中，它就像幻觉一样；在佛陀的观察中，它也变成了没有清净的他性，因为从能取所取中解脱了出来。为了显示显现和外境的区别，所以说了“如果”等等。这里有根本的解释和结尾的辨析两部分，第一部分是：如果认为显现为蛇的那种东西是被抓住的，并且执著者认为是自己知道的，那么，没有显现和显现之境的补特伽罗，也和显现本身一起存在或不存在。这就是说。第二部分分为破斥和安立两部分。第一部分是：认为显现和显现之境是一体的有法，当你的显现消失的时候，因为你认为外境没有成立，所以你方会和崩溃一起，没有之前的状态，因为你看不见它。不能承认那个推论的根本，因为在你不存在的时候，外境也是存在的。第二部分是自宗：外境是心和习气力量增长而显现的错觉，虽然没有真实成立，但是，比如外境是月亮，心是水池，显现是影像一样。水池干涸的时候，影像不会显现，但是月亮是存在的，同样，心如果停止了，显现就会消失，但是外境存在是现量成立的。因此，智者们说，最初对外境的执着之心就是显现。这种说法也否定了唯识宗的真假等等。有些人认为大圆满的安立显现之境的方式和唯识宗相似，这只是一种没有理解片面的显现证悟，那些说法很容易理解。总的来说，由于颠倒见的威力变得强大，随意呼喊不相关的东西，谁又能阻止呢？如法称论师所说：邪道无边故，于此不当繁。就像说的那样。如果在心的根本上标记，执着就会自然解脱，在任何地方等等都显示了这种方式。无论谁，在任何情况下，无明的能取所取都是突如其来的因缘。存在的主人，看着自己，认为“我”，以及外境，认为“这是我的”，认为“这是其他的”，就像没有边际或中间一样迷惑。
English
To assume that grasping one thing is grasping the actual object of the environment is a misunderstanding. In that case, in the appearance of an Arya being, it would be like an illusion; in the vision of a Buddha, it would also be without pure other-power, because it is liberated from the grasped and the grasper. In order to show the difference between appearance and object, it is said, "If," and so on. Here, there are two parts: the explanation of the root and the analysis of the end. The first part is: If it is said that the appearance of a snake is grasped, and the grasper knows it, then the person who does not make the appearance and the object of appearance also exists or does not exist together with the appearance itself. That's what it says. The second part has two parts: refutation and establishment. The first part is: The mind that assumes that appearance and the object of appearance are one, when your appearance disappears, because you think that the object is not established, your side will collapse together, and there will be no previous state, because you cannot see it. It is not possible to admit the root of that inference, because even when you do not exist, the object exists. The second part is our own system: Although the object is an illusion that arises from the power of the mind and habitual tendencies, and is not truly established, for example, the object is the moon, the mind is the pond, and the appearance is like a reflection. When the ponds dry up, the reflection does not appear, but the moon exists. Similarly, if the mind stops, the appearance will disappear, but the existence of the object is established by direct perception. Therefore, the wise say that the first mind that grasps the object is appearance. This statement also denies the truth and falsehood of the Mind-Only school. Some people think that the way the Great Perfection establishes the object of appearance is similar to the Mind-Only school, which is just a manifestation of realization that does not understand only one aspect. Those explanations are easy to understand. In general, because the power of inverted views has become strong, who can stop the random shouting of irrelevant things? As Dharmakirti said: Because the wrong path is infinite, it should not be elaborated here. It's like saying that. If you mark the root of the mind, clinging will be self-liberated. Everywhere, etc., shows this way. Whoever, in any case, the grasping and the grasped of ignorance are sudden causes. The lord of existence, looking at himself, thinks "I," and the objects, thinks "This is mine," thinks "This is other," is confused like without end or middle.
Chinese
如果勤奋的根本在于下定决心，那么普贤王如来，也就是如来藏，最初从自身显现，最终也融入自身。这是《功德宝藏论》第十一章的注释。
English
If the root of diligence lies in making a firm decision, then Kunjed Gyalpo, the Sugata-garbha, initially arises from itself and ultimately dissolves back into itself. This is the commentary on the eleventh chapter of 'The Treasury of Precious Qualities'.
Chinese
因为无法用语言表达，所以无法理解。对于此，那些宣说实有的宗派论者，用天空的术语来衡量深奥的意义，并发起辩论。地位较低的凡夫俗子论者，则对五蕴进行分析，除此之外，胜者的智慧是，本来解脱的大圆满之道。如《普贤王如来根本续》所说：大圆满的见行，与因果的建立不同。见行菩提心，如同虚空的自性，对虚空无法进行思辨。谁进行思辨，他就无法成就如虚空般的菩提。如是说。通过“所知”等词语，揭示了与执着所知和显现为相互依存之物相反的方式。所知在五蕴的执着自性方面是空性的，因此在意义上保持平等，并且不被显现的境所束缚，也不是空性的事物或特征。它不仅仅是偶然的空性，而是自性光明的精华。因为自证存在于自生大之中，所以法身、智慧和事业的法界从一开始就是不可分割的，就像太阳光芒的精华一样。通过“以智慧的层次来会面三种方式”等词语，揭示了以智慧的层次来会面三种方式。对于这样的大圆满的意义，以智慧力量的差异有三种会面方式。《广大庄严经》中说：对于有心者是心部，对于虚空者是界部，对于渐修者是口诀部。其中，第一种心部是，认为轮回、涅槃和三道的诸法都显现为心的游戏。如《普贤王如来根本续》所说：显有情器世间，佛与有情众生，皆由心所造，并在心的状态中合一。分为七种，第一种是说心是根本，从任运自成的声音中，轮回和涅槃的二门显现，但显现者没有自性，因此显现即是自解脱。第二种是认为果是从心中产生的，就像这样，一切显现最初从法界中产生，现在安住于法界，最终在法界中解脱，就像天空一样。云雾显现并消散，因为是原始解脱，所以不需再次解脱。
English
Because it cannot be expressed in language, it cannot be understood. Regarding this, those sectarian debaters who assert reality measure the profound meaning with the terms of space and launch debates. Ordinary people with lower status analyze the five aggregates, and beyond that, the wisdom of the victors is the path of the Great Perfection, which is liberated from the beginning. As stated in the *Kunjed Gyalpo*: The view and conduct of the Great Perfection are different from establishing cause and effect. The view and conduct, this bodhicitta, is like the nature of space, and speculation is impossible on space. Whoever speculates, he will not achieve enlightenment like space. Thus it is said. Through words such as "knowable," the way of reversing the grasping of knowable and appearance as interdependent things is revealed. The knowable is empty in terms of the grasping nature of the five aggregates, so it remains equal in meaning and is not bound by the realm of appearance, nor is it an empty thing or characteristic. It is not merely accidental emptiness, but the essence of self-luminous nature. Because self-awareness resides in the great self-arisen, the dharmadhatu of kaya, jñana, and activity is inseparable from the beginning, like the essence of the sun's rays. Through words such as "how to meet with the levels of wisdom," it reveals the three ways of meeting with the levels of wisdom. Regarding the meaning of such Great Perfection, there are three ways of meeting with the differences in the power of wisdom. In the *Great Array*, it says: For those with mind, it is the Mind Section; for those with space, it is the Space Section; for those with gradual effort, it is the Instruction Section. Among them, the first Mind Section is that all dharmas of samsara, nirvana, and the three paths are believed to arise as the play of mind. As stated in the *Kunjed Gyalpo*: All sentient and insentient realms, Buddhas and sentient beings, are made by mind and are one in the state of mind. Divided into seven, the first is to say that mind is the basis, from the spontaneously accomplished sound, the two doors of samsara and nirvana appear, but the one who appears has no self-nature, so the appearance is self-liberated. The second is to believe that the result arises from the mind, like this, all appearances initially arise from the dharmadhatu, now abide in the dharmadhatu, and finally are liberated in the dharmadhatu, like the sky. Clouds appear and dissolve, because it is primordial liberation, so there is no need for further liberation.
Chinese
见解。由于是自持，故不以对治而持。由于是果，故不需勤奋而获得。第三，遣除错乱和障碍是：以有和无而落入边见，不是两者则落入中见。此处，对于法性原始空性大，不以执着而有束缚和解脱。第四，论证的来源崩溃是：自性于无生中解脱，故游舞无碍，显现为广大无边的状态。所谓以善业所牵引的涅槃，以恶业所牵引的轮回，是远离能说和所说的。第五，自生智慧无有偏袒是：由于超越思虑的智慧之体性在任何处也不成立，故不落入显现、空性、双运三者的任何一边。由于不于对境而认知，故外空性不执为有境，故内空性。于二者不妄加增损，故空性即是空性。由于超越了执着于有法和法性的边见，故见解如虚空般广大，此乃大空性，以大圆满而立宗。第六，执着宗派者的观点是：从天人的乘到涅槃之间的所有宗派的贪执，犹如镜面上显现各种影像一般，由于是心所造，故对于法界无有利益和损害，因此任何也不阻碍。第七，离于分别，超越执着的观点是：无论显现的游舞如何显现，对于超越心识的法性，真假之命脉不会动摇。对于空和实有，不生起执着的贪恋，故是无实有的空性。第二，空界部是：自显现显现为庄严是：犹如一切显现皆如虚空中星辰般，法性普贤王母于广阔的空界中，将觉性安置为自显现的庄严，但不像心部一样，希求显现为能力和游舞。分类有四：黑空界说无因，故不依赖因缘而宣说五种自生智慧。花空界说多样，故对于游舞的法性无有破立。白空界说心，故内外之显现觉性圆满为心之能力。虹空界将因果混为一谈，故对于未分轮回和涅槃的境心二取之觉性，有于自身当下认知之钉子钉入。