Chinese
之内形成器情二者。如是说。又《秘密藏》中说：唉玛吙，如来藏心中，由自之分别念业所化现。如是说。又《摄颂》中说：有情下中上，所有之数量，彼等皆从无明生，如来所宣说。如是。如是，从错觉显现轮回时，实际上未曾有错觉，以梦之自性而显示者，即是普贤任运大圆满。未错不错亦不变错故，有为仅名超有无边际。谁亦何处先前亦未错，现在不错未来亦不变错。此乃三有本来清净之见解。何时某人入睡时，于梦中同时显现六道与三界之景象，于自之时彼时，显现，心所执着，于心亦执着，然实际上未曾有，因于自位入睡而未动故。如是，轮回之错觉，无论显现何物、生起何物、执着何物，亦于自之时彼时，未动摇于觉性之状态，故于任何处亦未成立，且仅是显现之彼者，最初未曾有，因是无有之明现故，且无有不可能有错觉，故最初未曾错。若最初未错，则现在错觉与未来变错皆不可能，因如石女不可能生子故。石女之子最初未曾生，故现在长大与存在皆不可能，最终衰老与死亡亦完全不可能。如是，显现为器情之此者亦不可能有，譬如于绳索错觉为蛇时，生起恐惧之绳索，亦于错觉中，如实见为蛇，故是虚假之自性。某些人指示为绳索时，蛇之执着消失，如绳索为真实般，若分析，每一根毛发亦为空性，因无分微尘故。从错觉生起错觉之念，诸位圣者以空性指示，故于证悟无自性时，如蛇之执着消失般，真实之执着亦消失。能遮止者与所遮止者及法，若分析，亦无任何成立，即是绳索本身。
English
Within, the container and contents are formed. Thus it is said. Also, from the Guhyagarbha Tantra: Emaho! From the heart of the Sugata essence, Emanates through the actions of one's own conceptual thoughts. Thus it is said. Also, from the Compendium: Sentient beings, inferior, middling, and superior, As many as there are, All of them arise from ignorance, the Sugata has said. Thus it is. Thus, from the time when illusory appearances appear as samsara, In reality, there has never been delusion, which is shown as the nature of a dream. Everything is the Great Perfection of Kuntuzangpo's spontaneous accomplishment. Not deluded, not deluding, and not becoming deluded, Existence is merely a name, beyond the limits of existence and non-existence. No one, nowhere, has ever been deluded before, Does not delude now, and will not become deluded in the future. This is the view of the primordial purity of the three realms. When someone falls asleep and dreams of the appearances of the six realms and the three worlds arising simultaneously in the dream, At that very moment, the appearance is grasped by the mind, and there is attachment to the mind, But in reality, it has never existed, because it has not moved from its own place of sleep. Similarly, whatever appears, arises, or is grasped in the illusory appearances of samsara, from that very moment, Has not moved from the state of awareness. Therefore, it is not established anywhere, and even that mere appearance, Has never existed in the first place, because it is the clear appearance of non-existence. And since delusion is impossible in non-existence, there has never been delusion in the first place. If there has never been delusion in the first place, then present delusion and future delusion are impossible, because a barren woman cannot give birth to a child. Since the child of a barren woman has never been born in the first place, it is impossible for it to grow up and exist now, and ultimately it is completely impossible for it to grow old and die. In this way, even this mere appearance as container and contents cannot exist, because, for example, when one is deluded into seeing a rope as a snake, that rope, which causes fear and anxiety, is also seen as a real snake in the face of delusion, and is therefore the very nature of deceptive conventional truth. When someone points out that it is a rope, the grasping of a snake is reversed, and it is like the rope being true. If analyzed, each individual strand of hair is also empty because it is without indivisible particles. From the arising of the mind that grasps delusion from illusory appearances, The noble ones teach emptiness, so when one realizes that there is no inherent existence, the grasping of truth is reversed, just as the grasping of a snake is reversed. The reverser, what is to be reversed, and what is called dharma, if analyzed, nothing is established, which is the rope itself.