English
This is about introducing ordinary beings and the fundamental Bodhicitta into the mandala. There are five ways of delusion: Enumeration, delusion is the cause of samsara, with examples. Guidance, at this time, transform the dwelling place of the seed syllables, integrate the order of meanings. Therefore, it is not realized due to the power of co-emergent ignorance. Although the base wisdom abides in the state of self-born Buddha, definitive knowledge does not arise, because co-emergent ignorance is the cause, one does not recognize oneself. For example, it is like a prince wandering among commoners. The Spontaneously Accomplished Vajra says: The nature of mind is primordially Buddha, But it is not recognized because it is obscured by darkness. Thus, due to co-emergent ignorance, one does not recognize oneself, those states of mind that are foolish, dim, vague, and dull, do they stay or not? They do not stay, because by the power of the ignorance that takes what is near, wisdom is wrongly perceived as the grasping and the grasped, appearing in various ways, thus deluding. For example, that prince, does he stay merely because he does not recognize himself? He does not stay, he eats raw meat as food, wears tattered clothes, holds a dog-killing stick in his hand, and engages in various bad behaviors of commoners. The Expanded Illusion says: Acting in a confused and disordered manner, being extremely attached to the grasping and the grasped, therefore constantly wandering in samsara. Thus it is. The causes and conditions of delusion, guidance, the karma produced by the three poisons of afflictions, the two, good and bad, throw beings into the higher and lower realms, these four conditions increase the power of delusion. These four conditions are: the root condition is the habitual tendencies existing in the alaya consciousness, the object condition is form and so on, the immediately preceding condition is the moment of the aggregate of sense faculties and consciousness, the dominant condition is mental consciousness. At this time, the way of delusion is explained from the perspective of the moment of awareness, introduced and elaborated through the poverty of wandering among commoners, this is learned from the mouth of the Guru. Transmigration refers to: the six realms transmigrating due to karma, and the two, transmigrating in the wisdom realm, here it refers to the six realms transmigrating due to karma, as it is said: In the path of the five aggregates, the five poisons arise. Six refers to the three places of the good realms and the three places of the bad realms. Delusion means holding onto something that is not that as that.
Chinese
显现是业和邪分别念的意识前，幻象的显现本不存在，由于执着于真实的势力，就像梦的力量增长一样。例如像月称的父亲一样。经文意义上有两种：列举，等性如来藏中关于显现虚幻的方式；引用，《秘密藏续》中说：唉玛，无始以来，如来藏，也就是一切有情都具有如来藏的体性，但是自己却不认识自己，由于自己的分别念积累了三种力量，实际上轮回并不存在，但显现却像幻化和魔术一样。也就是，对于天界的安乐和恶趣的痛苦，以及处所的高低，时间的先后，身体的好坏等等，用“等”字来包括的大小，都执着于内为我，外为我所。轮回实际上并不存在，但由于虚幻的力量，在蕴、界、处显现。引用，上面引用了《秘密藏续》的经文，这里想要引用《大虚空续》的经文，所以说“又”。有，只是三界轮回之法的名称而已，实际上并不存在，只是由于邪念的力量才显现的。因此，因为这个理由，就远离了等性三摩地的意义。远离等性的意义有什么过患呢？行为上显现什么呢？因为不会超出幻象的显现，所以用誓言或戒律来区分外器世界和内情众生。不仅如此，无有作者，而是自性地，五蕴、十八界、十二处都如其所是地存在。痛苦和轮回的方式都包括在内。引用，内情众生，有生、老、病、死四种。外器世界，有坏灭、形成、空、住四种。这四种就是轮回的果。轮回的方式是：依赖于前因，与后果相关联，所以称为缘起。所说的十二支中，有外缘起十二支，内缘起十二支。外缘起十二支是：与因相关的六支，与缘相关的六支，共十二支。内缘起
English
Appearances are the illusory forms that arise in the minds of karma and wrong thoughts, even though they do not exist. Due to the power of clinging to reality, it is like the power of dreams increasing. For example, like the father of Chandrakirti. There are two meanings to the scriptures: Enumeration, the way illusions appear in the Equality Tathagatagarbha; Quotation, from the Guhyagarbha Tantra: Emaho! From beginningless time, the Tathagatagarbha, that is, all sentient beings have the nature of the Tathagatagarbha, but they do not recognize themselves. Due to the power of accumulating three things from their own thoughts, samsara does not exist in reality, but appearances are like illusions and magic. That is, for the happiness of the heavens and the suffering of the lower realms, as well as the high and low places, the early and late times, the good and bad bodies, etc., the sizes included by the word "etc.", are all clung to as self internally and as belonging to self externally. Samsara does not exist in reality, but due to the power of illusion, it appears in the skandhas, realms, and sources. Quotation, the scripture of the Guhyagarbha Tantra has been quoted above, and here it is intended to quote the scripture of the Great Space Tantra, so it says "again". Existence is only the name of the Dharma of the three realms of samsara, but it does not exist in reality, it only appears due to the power of wrong thoughts. Therefore, for that reason, it is separated from the meaning of the Samadhi of Equality. What is the fault of being separated from the meaning of Equality? What appears in behavior? Because it will not go beyond the appearance of illusions, the external world and the internal sentient beings are distinguished by vows or precepts. Moreover, without an actor, the five skandhas, eighteen realms, and twelve sources exist as they are by their own nature. Suffering and the way of samsara are all included. Quotation, internal sentient beings have four: birth, old age, sickness, and death. The external world has four: destruction, formation, emptiness, and abiding. These four are the fruits of samsara. The way of samsara is: relying on the former cause and being related to the latter effect, so it is called dependent origination. Among the twelve branches mentioned, there are twelve external dependent origination branches and twelve internal dependent origination branches. The twelve external dependent origination branches are: six branches related to cause and six branches related to condition, totaling twelve branches. Internal dependent origination
Chinese
十二支是：以无明等十二支的方式，以外在十二缘起使外器世间轮回，以内在十二缘起使内情众生有身者真实轮回，无身者以习气的方式轮回。十二缘起的意义有广说之处，将在下面自生佛的乘中讲述。讲述这些错乱之理，是轮回中流转的如来藏。俱生之因俱生无明和，近取无明。缘是：以三二四的缘等。如是说，业惑二者，时间是从无始时来。本体是能取所取的势力增长。大圆满龙钦五函续中说：基是法身具垢染，时从无始而错乱，缘是二取所知境，错乱自性之体性，内执我见微细且傲慢，外则能取所取分别增。如是说，这些的意义要详细了解。观看的方式有三种：数，以无分别智无杂而完全观看的方式；直，以知晓一切所知法的佛陀智慧，观看和知晓所化之境，那也是，不具有境与有境的分别念，在离境二取的自性中清晰地知晓。那又是什么理由呢？以知晓一切的智慧无杂地在如实知晓的智慧的自性中完全圆满而知晓。意护中说：无有分别念，三时皆明了，那是真实义的一切智，金刚萨埵说是智慧之顶。如是说。以知晓一切无碍地观看的方式；直，以能取所取二者颠倒错乱地执着，并在其上安立的遍计所执完全清净和究竟，于智慧中显现和知晓。那是什么理由呢？因为与如是平等性的实相不相异，并且佛陀的大悲与所化众生的愿望相关联，所以在六道中观看，无余地显现和知晓高低。拉香。
English
The twelve are: In the manner of the twelve limbs such as ignorance, the outer container world revolves by the twelve external dependent originations, and the inner sentient beings with bodies truly revolve by the twelve internal dependent originations, while those without bodies revolve in the manner of habitual tendencies. The meaning of the twelve dependent originations has extensive explanations, which will be discussed in the context of the Pratyekabuddha Vehicle below. Explaining the meaning of these confused ways is the Tathagatagarbha that flows in samsara. The co-emergent cause is co-emergent ignorance, and the proximate cause is grasping ignorance. The condition is: by the conditions of three, two, and four, etc. As it is said, the two, karma and affliction, have been from beginningless time. The essence is the increased power of grasping and apprehending, as it is said in the Dzogchen Longchen Nyingtik: "The basis is the Dharmakaya with defilements. Time is confused from beginningless time. The condition is the duality of grasping and the knowable. The nature of confusion itself is: inwardly, the subtle and arrogant clinging to self; outwardly, the proliferation of grasping and apprehending." As it is said, the meaning of these should be understood in detail. There are three ways of seeing: Enumeration: the way of seeing completely without confusion by undifferentiated wisdom; Direct: the Buddha's wisdom, which knows all knowable things, sees and knows the objects to be tamed. That too, without the conceptual thoughts of object and subject, clearly knows in the nature of non-duality, free from objects. What is the reason for that? It is known because the wisdom that knows everything is completely perfected without confusion in the nature of the wisdom that knows as it is. It says in Yidkyob: "Without conceptual thought, knowing the three times clearly, that is the Omniscient of the definitive meaning. Vajrasattva said it is the supreme of wisdom." As it is said. The way of seeing without obstruction by knowing everything; Direct: By the two, grasping and apprehending, wrongly clinging and the completely purified and perfected imputed nature established upon it, appears and is known in wisdom. What is the reason for that? Because it is not different from the reality of Suchness, and because the great compassion of the Buddha is connected with the aspirations of the beings to be tamed, therefore, seeing in the six realms, without exception, the high and low appear and are known. La Shang.
Chinese
从。一切诸法无余自明故，智慧种种不可思议。如是说。如何以无生而见之理。如是知晓然法性如是性中未动摇，于法界中无分别，从此亦有三，所诠有余之词与，有缺失之词二者中，此处为有缺失之词。离能取所取之觉性彼性，虽智慧离境一时显现，若未离能取所取则不显现，如是性中未动摇且于法界中无分别故无益，如是说。虚空边等性中，具知智慧心要者，何亦不晓然自明知，于边与中不缘故。如是说。知晓之智慧之此时，将三界一切有情，作为知晓之境而知晓耶，抑或无境而知晓？若作为境而知晓，则有佛之意为能取所取之过失。若无境而知晓，如说无中观智慧般，有佛之智慧断绝之过失。若无分别而知晓，则知晓且见与不符，若如是说。其答复方式如下，不施设悲悯有境之妄念，如何知晓之智慧，清净无垢现前也。不诽谤为无，如何尽知之智慧乃，如何知晓之智慧之自性光辉中未动摇般，如所知众多兽迹般知晓，总集十方四时之轮回涅槃一切法，如于少女身上涂抹粉末般，无分别自明而知晓也。其他亦有作为境而知晓，于境与有境中无有阻碍，于未触及边际之方式中知晓，彼亦于二中无有阻碍，于二边中未堕落故脱离过失也。于广大母经中亦云，三时平等性中，不缘过去之边，不缘未来之边，不缘现在，如是说。又以不缘三时之方式，无有不知三时者，乃大菩萨之大乘也。如是说等。生起大悲之方式有三，略示