Chinese
的士夫显现为二，实则无二，犹如无有睡眠和时间，仅是显现为一个明觉的形象而已。实际上并未成立。如《现观庄严论》中也说：如梦与见彼性，不见有二之体性，如是诸法无二性，彼以一刹那证得。如是，一切显现为法的，也是无有之明觉。自己的知识、明觉和身体等，也是无有之明觉。无论如何显现，都只是显现为无有之明觉。因此，丝毫也不存在一和异的自性法。要知道，显现轮回涅槃的一切法，虽然在明觉前显现，却是无二的。诸法在明觉前显现，也是从法界中显现的缘故。只是从明觉中产生，并安立为明觉的幻化而已。如《牟帝花鬘》中说：地水火风虚空等，大种皆从彼中生。天与非天人等众，地狱旁生饿鬼等。皆从彼大中真实生。贪嗔痴及慢嫉等，皆从彼中生幻化。无明心与诸意等，蕴界处及识蕴等，五根等亦皆生。声香味及触等，以及所欲之功德等，皆从彼中为庄严。命与阎摩及无常，无有心要等亦是，彼之威力与游戏。一切之基与近取，血肉脓血及骨皮，毛发以及积聚身，皆从彼中而生起。身语意及诸心生，种种生起之诸法，一切皆从我面生。男女马牛等诸形，一切皆从彼中生。饮食睡眠与安住，种种事业皆从彼中生。又如《普作王续》中说：嗟！大菩萨，了悟我之自性。我乃菩提心之自性，菩提心乃普作之王。普作王之自性，身语意。身语意未作，一亦皆无有。三世诸佛身语意所作。界
English
Although a person appears as two, in reality, there is no duality. It is like the absence of sleep and time, merely the appearance of a single clear perception. In reality, it is not established. As it is said in the Ornament for Clear Realization: 'Like dreams and seeing their nature, one does not see the nature of duality. Thus, all phenomena are without duality, and one realizes it in a single instant.' Thus, everything that appears as phenomena is also the clear perception of non-existence. One's own knowledge, awareness, and body, etc., are also the clear perception of non-existence. No matter how it appears, it is merely the appearance of the clear perception of non-existence. Therefore, there is not even a particle of self-characterized phenomena that are one or different. One should know that all phenomena of existence, samsara, and nirvana, although appearing before awareness, are non-dual. The appearance of phenomena before awareness also arises from the nature of the expanse. It arises from awareness itself and is labeled as merely the magical display of awareness. As it is said in the Garland of Pearls: 'Earth, water, fire, wind, and space, the great elements arise from it. Gods, demigods, and humans, hell beings, animals, and hungry ghosts, all truly arise from that great one. Desire, hatred, delusion, pride, jealousy, and so on, arise as magical displays from it. Ignorance, mind, and all thoughts, aggregates, realms, and sense bases, and the collection of consciousness, the five senses, and so on, arise. Sound, smell, taste, and touch, and the qualities of desire, are adorned by it. Life, Yama, impermanence, and the absence of essence, etc., are its power and play. The basis of all and the proximate cause, flesh, blood, pus, bones, skin, hair, and the accumulated body, all arise from it. Body, speech, and mind, and the various phenomena arising from the mind, all arise from my face. Men, women, horses, cattle, and all forms, all arise from it. Eating, sleeping, and dwelling, and various activities, all arise from it.' Furthermore, as it is said in the All-Creating King: 'O great Bodhisattva, realize my nature. I am the nature of Bodhicitta, and Bodhicitta is the All-Creating King. The nature of the All-Creating King is body, speech, and mind. There is nothing that body, speech, and mind have not done. The Buddhas of the three times are made by body, speech, and mind. Realm'