Chinese
如果仔细观察那个根，就会发现它只是尘埃的聚集。当认识到连毛发和草的组成部分都没有形成时，事物的本质和心的状态都和以前一样。然后，再次用智慧分析那个尘埃，就会认识到尘埃本身也没有形成。当看到只有空无形体的空性存在时，事物和心的一切都和以前一样。然后，再次分析空性，这个被称为空性的东西也只是相对于事物而安立的。如果事物本身没有形成，那么空性也不会成立。什么空之法？以什么而空？谁的空性？当认识到没有什么需要建立的法时，一切事物都平等地消失了。一切心都平等地陷入迷惑。一切迷惑都平等地不符合它们所显现的样子。一切不符合事物本性的东西都平等地无法获得其自性。当无法获得自性时，事物和心两者都没有不平等的特征。因此，最初看到蛇时，会感到害怕并产生憎恨。然后，当看到绳子时，会产生一种放弃憎恨的自满，并产生贪恋的念头。然后，当绳子的念头消失时，放弃了对绳子圆形部分的贪恋，而产生了对众多聚集物的贪恋。只要对事物的看法没有改变，那么放弃和产生贪恋和憎恨的念头就不会改变。然而，如果不能确立事物本质的真实存在，那么就不能确立暂时存在的物质与事物本质的不平等。除了不否定显现之外，一切特征都是平等的。同样，世俗显现的差别都是这样的：在共同显现的基础上，显现出不同的差别，比如：对于业的分配，显现出共同和不共同的受用；显现出完全清净和完全不清净；显现出具有近取和不具有近取；显现出颠倒和不颠倒；显现出具有两者部分的等等。以及，以颠倒的方式显现所见之物，具有颠倒性；
English
If that root is examined carefully, it is seen as merely an aggregation of particles. When it is realized that even the components of hair and grass have not been formed, the nature of things and the state of mind are all the same as before. Then, again, if that particle itself is analyzed with wisdom, it is realized that the particle itself has not been formed. When it is seen that only emptiness devoid of form exists, then everything, including things and mind, is the same as before. Then, again, if emptiness itself is analyzed, this so-called emptiness is merely posited in relation to things. If things themselves have not been formed, then emptiness itself does not hold. What empty dharma? Empty of what? Whose emptiness? When it is realized that there is nothing to be established, all things equally cease to exist. All minds equally fall into delusion. All delusions equally do not conform to how they appear. All things that do not conform to reality equally do not attain their own nature. When one has become devoid of attaining one's own nature, then there is no characteristic that is not equal in both things and mind. Therefore, initially, when seeing a snake, one is frightened and hatred arises. Then, when seeing a rope, a sense of self-satisfaction of having abandoned hatred arises, and a mind of attachment arises. Then, when the mind of the rope dissolves, having abandoned the mind of attachment to the round coils of the rope, a mind of attachment to the mere aggregation of many arises. As long as the view of things has not been reversed, the mind of abandoning and generating attachment and hatred will not change. However, as soon as the substance that truly establishes the characteristic of things has not been formed, the substance that is temporarily posited and the non-equality of the characteristic of things cannot be established. Except for not denying mere appearances, all characteristics are equal. Similarly, all appearances of conventional distinctions are like this: based on a common shared appearance, different distinctions appear, such as: for the allocation of karma, appearing as common and uncommon experiences; appearing as completely pure and completely impure; appearing as having proximate causes and not having proximate causes; appearing as inverted and not inverted; appearing as having aspects of both, and so on. And, seeing appearances in an inverted way, possessing inversion;
Chinese
以及那些具有对显现的无颠倒见者，以及具有显现的所依和无所依，以及具有非真实的所依者，以及那些显现为能够行事和不能行事者，以及那些显现为实有和假有者，以及那些显现为周遍计度和自性者等等。所有这些世俗显现的差别，也都可以如其所说地证实各自的差别存在，并且在一切归于平等之际也会归于平等。那么，什么是那些在业的份额上显现为共同和不共同受用者呢？对此，如果按照主张外境存在者的观点，那么，对于由共同业所形成的色法的差别，比如一个火；或者按照主张外境不存在者的观点，那么，由于共同业的习气，心性显现为外境之相，对于显现为色法差别的火，以一个法性共同成立为基础，内在的差别显现为不共同，就像这样：对于人和大多数旁生来说，接触火时显现为燃烧，显现为痛苦之处。在旁生种类中，有一种叫做火净鹿的动物，它们用火洗浴，不会被烧伤，而且毛发的颜色和角会非常茂盛，火能起到水的作用。在旁生种类中，有一种叫做火鼠的动物，它们住在常年有野火的地方，进入熊熊燃烧的火坑中，所有住所和食物的行为都由火来完成。在饿鬼种类中，有一种叫做火饿鬼母的饿鬼，以及在天人种类中，有一种叫做火天，是天人的仙人婆罗门种姓，他们接受布施焚烧，据说他们的身体是由火元素组成的。像这样的就是业的份额上显现为共同和不共同受用者。不仅如此，对于像草一样的东西，对于大多数旁生来说，显现为可以舔舐受用的地方，也能起到维持生命的作用。对于普通人和人类来说，就不会那样显现，也不能起到生存的作用。像这样的也是业的份额上显现为共同和不共同的差别。此外还有。
English
And those who possess the non-inverted view of appearances, and those with appearances that have a basis, and those without a basis, and those with a non-true basis, and those who appear as capable of acting and incapable of acting, and those who appear as substantially existent and imputedly existent, and those who appear as completely conceptualized and as characterized, and so forth. All these distinctions of conventional appearances can be proven to have their own distinctions as they are known, and they will become equal when everything becomes equal. So, what are those that appear as common and uncommon enjoyers in terms of the share of karma? In this regard, according to the view of those who assert the existence of external objects, for a single form of distinction, such as fire, that is formed by common karma; or according to the view of those who assert the non-existence of external objects, due to the habitual tendencies of common karma, the nature of mind appears as an external object, for the appearance of the distinction of form as fire, based on the common establishment of a single phenomenon, the internal distinctions appear as uncommon, like this: For humans and most animals, touching fire appears to burn, appearing as a place of suffering. Among the animal species, there is an animal called the fire-cleansing deer, which bathes in fire and is not burned, and the color of its fur and horns become very lush, and fire performs the function of water. Among the animal species, there is an animal called the fire mouse, which lives in places where there is always wildfire, enters into fiercely burning fire pits, and all its actions of dwelling and eating are done by fire. Among the ghost species, there is a ghost called the fire ghost mother, and among the deva species, there is a deva called Agni, who is a Brahmin of the deva sages who receives burnt offerings, and it is said that their bodies are made of the fire element. Such are the common and uncommon enjoyers that appear in the share of karma. Moreover, for something like grass, for most animals, it appears as a place to lick and enjoy, and it can also serve to sustain life. For ordinary people and humans, it does not appear that way, and it cannot serve to sustain life. Such are also the distinctions of common and uncommon appearances in the share of karma. Furthermore.
Chinese
众生于地狱处，见铁烧之地与尸林园林等痛苦之境；于天界处，见如意树与贤瓶等享乐之境。然彼等并非仅仅各自之显现，亦由转生为人之众生之共同业力所成，或由共同业力之习气，心性显现为共同之境。然亦不因此等而成为人们安乐与痛苦之因。不仅如此，人们之食物、饮品与衣物等虽现量成立，且可共同受用，然有者为其他自在所支配，无有受用之权；有者则得自在，随意受用。如是之差别，乃因业力之分配，而显现受用相同与不相同之差别也。何为完全清净与完全不清净之显现耶？譬如某些河流，人与饿鬼二者，于同一处，皆共同见有一大河流淌，其所依之法性并无差别。然饿鬼等见水亦不清净，充满脓血等，不可受用。而人们见水既清净又无垢，无有垢染且可受用。又，世尊释迦牟尼之四洲世界，被称为是不清净之刹土。如是，具寿舍利子言：我见世尊之刹土，充满高低不平、沟壑、悬崖与污秽。从无忧佛土而来的梵天发髻者言：具寿舍利子，莫如是说！仅汝之心有高低之别耳。世尊之刹土无有不清净。我见世尊之刹土，如他化自在天之宫殿般，清净且具足珍宝之庄严。
English
In the hell realms, sentient beings perceive places of suffering such as the iron-scorched ground and charnel ground gardens. In the realms of the gods, they perceive places of enjoyment such as wish-fulfilling trees and auspicious vases. However, these are not merely the individual perceptions of each being. They are also formed by the collective karma of beings who have become humans, or due to the imprints of collective karma, the nature of mind appears as a collective phenomenon. However, these do not become the cause of happiness and suffering for people. Moreover, although people's food, drink, clothing, and so on are manifestly established and can be enjoyed collectively, some are dominated by other powers and have no right to enjoy them, while others have freedom and enjoy them as they please. Such differences are due to the distinctions in the allocation of karma, appearing as differences in whether enjoyment is shared or not. What are the appearances of complete purity and complete impurity? For example, in the case of certain rivers, both humans and pretas, in the same location, commonly see a large river flowing. The basis, the dharma-nature, is not different. However, the pretas see the water as impure, filled with pus and blood, and unfit for consumption. Humans see the water as pure and clean, without impurities and fit for consumption. Furthermore, the realm of the Blessed One Shakyamuni, the four-continent world, is known as an impure realm. Similarly, the venerable Shariputra said, "I see the Blessed One's realm filled with unevenness, ravines, cliffs, and filth." The Brahma with the Hair Knot, who came from the Buddha-field of Sorrowless, said, "Venerable Shariputra, do not speak in this way! It is only that your mind has high and low distinctions. There is no impurity in the Blessed One's realm. I see the Blessed One's realm as pure and adorned with jewels, like the palace of the gods of Paranirmita-vasavartin."
Chinese
那时，世尊在眷属的轮围中，将此佛土显现得如同东方以珍宝庄严的佛土一般。对舍利子说道：难道是太阳和月亮不完全清净吗？难道是瞎子们看不见吗？舍利子回答说：不是太阳和月亮不清净，而是瞎子们不清净。世尊说道：同样，我的这个佛土，如同东方以珍宝庄严的佛土一样，恒常如此，是你们没有看见罢了。例如，天人们从同一个珍宝器皿中取食甘露，也如各自所积的福德那样，各自品尝到不同的甘露味道。同样，生于同一个佛土，也如各自业力的清净程度那样，所见的佛土也有不清净和清净之分。如是说。因此，对于这样的显现，并非在一切处都显现为各不相同，而是显现为一体。并非在一切处都显现为相同，而是清净与不清净各自显现。像这样，就是显现为完全清净和不完全清净的差别。那么，什么是显现为具有近行和不具有近行呢？比如，两个人一起作为人而住在一起，其中一个昏迷或晕倒，不具有感受和近行的意识。另一个具有正念和觉知而住，如果两人同时被火触碰，其中一个没有感受到被火触碰的痛苦就被烧焦了，另一个感受着被烧焦。两人都对业力的份额有相同的体验，所以烧焦是同时发生的。像这样，就是显现为具有近行和不具有近行的差别。那么，什么是颠倒的显现呢？比如，迅速旋转的火花看起来像轮子。什么是不颠倒的显现呢？就是事物如其本来的样子显现。什么是具有二性的显现呢？比如，当把绳子看成蛇的时候，根识是绳子的形象。
English
At that time, the Blessed One, in the midst of the assembly, made this Buddha-field appear like the Buddha-field in the east adorned with jewels. He said to Shariputra: "Is it that the sun and moon are not completely pure? Is it that the blind do not see?" Shariputra replied: "It is not that the sun and moon are impure, but that the blind are impure." The Blessed One said: "Likewise, this Buddha-field of mine is always like the Buddha-field in the east adorned with jewels. It is you who do not see it. For example, when the sons of gods eat nectar from the same jeweled vessel, they each taste the nectar differently, according to the merit they have accumulated. Similarly, although born in the same Buddha-field, according to the purity of their karma, they see the Buddha-field as either impure or pure." Thus he spoke. Therefore, such appearances do not appear as entirely different in all respects, but appear as one. They do not appear as entirely the same in all respects, but pure and impure appear separately. Such are the distinctions of appearing as completely pure and not completely pure. What are the appearances that are with and without close engagement? For example, two people living together as humans, one becomes unconscious or faints, and does not have the consciousness of feeling and close engagement. The other remains with mindfulness and awareness. If both are touched by fire at the same time, one is burned without experiencing the pain of being touched by fire, while the other is burned while experiencing it. Both experience the same share of karma, so the burning happens simultaneously. Such are the distinctions of appearing with and without close engagement. What is the inverted appearance? For example, a rapidly spinning spark appears as a wheel. What is the non-inverted appearance? It is when things appear as they truly are. What is the appearance with duality? For example, when a rope is seen as a snake, the sense consciousness is in the form of the rope.