English
Therefore, for example, just as the appearance of a comb or the like, it is merely one's own non-veridical conceptualization. Because although there is no object, it appears in the mind. Therefore, the appearance of duality exists in appearance, but it is not truly real in reality. Therefore, relying on the appearance of duality, the inner mind explicitly states and designates "this and that," but it does not establish the meaning of what is being said in any way. Because it is merely designated by one's own conceptualization, whatever is spoken of as a dharma is established as merely conceptualization. In short, all phenomena of dualistic appearance and dualistic clinging are shown to appear as merely conceptual constructs without their own inherent nature. Secondly, furthermore, the characteristic of suchness is the opposite of the above. That is, the appearance of the two, the grasper and the grasped, and what is to be expressed by clinging to it, and the object to be known by each individual, which cannot be distinguished by the terms of the expresser and the expressed, is suchness itself. Thirdly, to further establish the rationality of appearing while being non-existent in reality, since it appears even though it does not exist in the reality of things, like a blurred appearance of confusion, it is the cause of the arising of all afflictions. Because clinging to duality arises from relying on the appearance of duality, and various habitual tendencies arise from relying on that. For example, just as the illusory form of an elephant appears without existing due to the power of substance mantras, and beautiful women appear in dreams, etc., these dharmas also appear without existing, and therefore, the meaning of the two selflessnesses that inherently exist in reality is not apparent to ordinary individuals. Because it is as described above, samsara and nirvana, and delusion and liberation are reasonable, otherwise they are not reasonable. If it is not such a combination of being non-existent in reality and appearing while being non-existent, but one of the two is missing, then it would be completely unreasonable for delusion and non-delusion, and likewise, defilement and purification to exist in any way. If it were not non-existent in reality, but existed and were established as the appearance of duality, then holding it as such would not be reasonable as delusion or perversion, and
Chinese
如果无法逆转它，那么涅槃也将完全不存在。如果实际上不存在的东西也不存在，那么任何人都不可能成为能取所取的迷惑者，因此一切烦恼的根本也将不复存在。如果它不存在，那么与它相反的所谓清净也将不复存在，就像兔子没有角就无法切割一样。因此，由于无和显现的结合，才会有将无执为有的错觉，从而产生一切烦恼。并且，通过认识到无为无，通过不迷惑的道路，涅槃也是可能的。第四，轮回和涅槃，或者被称为法和法性，这两者本质上是相同的，也不是不同的。因此，法性自性清净的涅槃，在实相中本来就存在，而显现为法相轮回之法的两者，如显现般在实相
English
If it cannot be reversed, then nirvana will also be completely non-existent. If what appears to be non-existent in reality is also non-existent, then no one can become a deluded one with grasping and being grasped, so the basis of all afflictions will cease to exist. If that does not exist, then what is called liberation, which is the opposite of that, will also not exist, just as a rabbit's horn cannot be cut off because it does not exist. Therefore, because of the combination of non-existence and appearance, there is the illusion of grasping non-existence as existence, and thus the side of all afflictions can exist. And, through knowing non-existence as non-existence, through the path of non-delusion, nirvana is also possible. Fourth, samsara and nirvana, or what are known as dharma and dharmata, these two are essentially the same, and they are also not different. Therefore, nirvana, the self-nature of dharmata that is naturally pure, exists from the beginning in reality, and the two that appear as the dharma of samsara, the dharma-possessor, are in reality as they appear.
Chinese
了知显现之法是深入于无之义，通过六种方式进行阐述，因此能够领会其中的含义。第二，分别解释总义之义。首先，阐述已经解释了前三者，后三者在此处阐述。首先，阐述六种深入之法，其中体性、成立和一与异非异三者，应如前文简略阐述时所说的那样理解。第二，分为两种：阐述两种处所，以及阐述深入于无能取所取之义的方式。首先，共同部分包括：简略阐述和分别详细解释其含义两种。首先，众生界在何种器界中以受生之方式反复轮回的境况中，被称为众生世间和器世间的这两种世间，被称为是应当周遍轮回的处所。如此，除了所依众生界和能依器界这二者之外，再没有其他的轮回处所了。那么，共同和不共同之处是什么呢？这些器世间的界，对于觉醒相似串习的众生来说，似乎是共同的，并且从如此辨别或了知的角度来说，被称为共同处所。对于众生界所包含的法来说，有些是共同的，有些则是不共同的。第二，阐述共同处所和阐述不共同之处。首先，对于众生界所包含的法来说，共同之处是如何安立的呢？从胎生，以及辨别身语名言，以及他人随顺他人，以及调伏，以及饶益和损害，以及依靠他者而生起听闻等功德，以及生起贪着等过患等等，因为在那里生起嗔恨的识，一个众生对于另一个众生来说，成为了主宰之因，因此互相成为因，所以这些被称为显现共同。其中，生是共同的，其方式是：以自己的业为因而，从父母二者的种子中，作为俱生缘
English
Understanding that appearance is the way to deeply enter into the meaning of non-existence is explained through six methods, thus enabling comprehension of its meaning. Secondly, to explain the meaning of the summary separately: First, it is shown that the first three have already been explained, and the latter three are explained here. First, the six entries are shown, of which the three, characteristic, establishment, and neither one nor different, should be understood as explained in the previous brief explanation. Secondly, there are two parts: explaining the two places, and explaining how to enter into the meaning of the absence of grasper and grasped. First, the common part includes: a brief explanation and a detailed explanation of the meaning of each. First, in the state of sentient beings taking birth in a certain realm of vessel and repeatedly circling in samsara, these two realms, known as the sentient world and the vessel world, are known as places to be constantly circled. Thus, there is no other place of samsara other than these two, the dependent sentient realm and the supporting vessel realm. What are the common and uncommon aspects? These realms of the vessel world appear to be common to beings who awaken similar habitual patterns, and from the perspective of distinguishing or knowing them in this way, they are called common places. For the dharmas included in the sentient realm, some are common and some are uncommon. Secondly, explaining the common place and explaining the uncommon. First, how is the common aspect established for the dharmas included in the sentient realm? Being born from the womb, distinguishing the terms of body and speech, others following others, taming, benefiting and harming, and relying on others to generate qualities such as hearing, and the arising of faults such as attachment, etc., because in that place, the consciousness of hatred arises, and one sentient being becomes the cause of mastery for another, therefore they become mutual causes, so these are called common appearances. Among them, birth is common, in that it is caused by one's own karma, and from the seeds of both parents, as a co-emergent condition.
Chinese
由共同的因缘所产生的果，就像从母胎中出生的身体形成一样。共同的语词是指，受到他人身语的表诠的驱使，而从事他人观看和说话等行为。同样，一方以佛法和财物的方式帮助另一方，或者通过施舍和战斗等方式进行惩罚，或者通过从恐惧中解救等方式施加利益，或者通过殴打等方式进行损害，或者通过听闻等方式增长功德，或者通过展示邪见和产生贪欲等方式使其变得有缺陷，这些都是由他方作为助缘，并且以自己的相续之法的因作为主要因素，从而成就一个共同的果，从这个角度来说，称为共同。名言上，这些因缘聚合能够成就这些果，但实际上，由于提到了“所有者的因”，因此除了识之外，作为所缘缘的外境没有成立。而且，外面的容器等看似共同的事物，也仅仅是内在的识的所取分，除此之外别无他物，因此也显示了共同的外境没有成立。第二，处阿赖耶识，以及七识聚，各自的苦乐感受，心识造业，死亡和转生，各自在有中受生，被束缚于轮回，以及从轮回中解脱，这些都是自己相续之法不共有的，因此，各自相续的经历成为不共，这些不能与其他有情共同拥有，因此，这些被称为 b有情的不共之处。第六，关于不承认外境所取而只承认唯识的宗义的阐述，以及从那里进入无能取所取的道理，分为两部分。第一部分，阐述没有与能取相异的所取，以及遣除对此的疑惑。第一部分：对外境执著的人们会这样想：共同的山等由微尘组成的事物，像这样无可否认地存在，因此外境是成立的，但事实并非如此。外面的所取，即显现为共同的山等事物，有法。与内在的知识不同的外境物质的
English
The result produced by the common cause is like the formation of a body born from the womb. Common terms refer to being driven by the expressions of others' body and speech, and engaging in others' seeing, speaking, and so on. Similarly, one helps another through Dharma and wealth, or punishes through giving and fighting, or bestows benefits by rescuing from fear, or inflicts harm by beating, or increases merits through hearing, or makes them flawed by showing wrong views and generating attachment. These are all called common because the other party acts as a contributing factor, and the cause of one's own continuum of Dharma is the main factor, thus accomplishing a single common result. In name, these causes and conditions gather to accomplish these results, but in reality, because the "owner's cause" is mentioned, the external object, which is the objective condition other than consciousness, is not established. Moreover, the external container and other things that appear to be common are merely the apprehended aspect of the internal consciousness, and nothing else, thus showing that the common external object is not established. Second, the place, the basis of all, the consciousness, the seven aggregates of consciousness, the experience of individual happiness and suffering, the accumulation of karma by the mind, death and transmigration, taking birth in individual existences, being bound in samsara, and liberation from samsara, are all uncommon dharmas of one's own continuum. Therefore, the individual experiences of one's own continuum are uncommon and cannot be shared with other sentient beings. Therefore, these are called b the uncommon places of sentient beings. Sixth, the explanation of the tenet of mere consciousness without external apprehension, and the way to enter the meaning of no apprehender and apprehended from there, are divided into two parts. The first part explains that there is no apprehended different from the apprehender, and dispels the uncertainty about it. First: Those who are attached to external objects think like this: the common mountains and so on, which are composed of dust, exist undeniably like this, therefore external objects are established, but this is not the case. The external apprehended, that is, the mountains and other things that appear to be common, subject. The external material object that is different from the internal consciousness