English
Because it has vows, it is the great vow itself. Because it is completely emitted, it is life itself. Because it cannot be exhausted, it is the great treasure itself. Because wishes are fulfilled, it is the great wealth itself. Because of constant compassion, doing all the activities, it is the servant itself. Because it is completely majestic, it is the body itself. Because speech arises, it is speech itself. Because it knows everything, it is the mind itself. Because all desires arise, it is the merit itself. Because there is no action, it is the activity itself. Because it goes to the object, it is the desire itself. Because it enjoys in that itself, it is the great enjoyment itself. Because it becomes a continuum, it is the great equipment. Because the intention is complete, it is the great assembly itself. Because there is no searching for action, all meanings are accomplished. Because of various transformations, it is the miracle itself. Because it appears as a sign, it is the mudra itself. Because it does not seek from others, it is the approach itself. Because it arises from itself, it is the close approach itself. Accomplishing from the essence itself. Because it is the fruit itself, it is the great accomplishment. As it appears, it is endowed with the signs of the Dharma. Because both terms are not established. Samsara is pure, a jewel island. It means that in the state of the basis being spontaneously accomplished, samsara is naturally pure in its own place, like not being able to find soil and stones in the Jambudvipa gold continent, an example of not having its own continuum. Then, does Nirvana exist? Nirvana is inexpressible. It means that that itself is the reason for relativity, because Nirvana is not established here, liberation is not observed. Then, will it be thought that it has gone into a temporary emptiness? There is no term whatsoever. It means that because it is not any of the views examined by the six consciousnesses, it is nothing, therefore it is said to be nothing. Anything is nothing, anything is fine. This is the appearance. The remaining words are to explain the necessity of showing it by designating it as a term, as if it were necessary. The number of people is only for the sake of taming beings. It means that it is taught in order to eliminate the doubt that the names and categories of each individual are meaningless. In order to show the impure appearance from illusory appearance and the beings to be tamed, therefore, thus self-knowing self-appearance. To whom does it appear as what? It means that, as explained, the way of illusion is because it is the self-appearance of wisdom. When any sentient being sees the six objects, hears, etc., when it appears to consciousness. The seer and the seen are non-dual. It means that the appearance of the six objects is not a reversed appearance, because it is self-knowing self-appearance, so the object and mind are non-dual.
Chinese
哦！“虽然是无见的见”的意思是：在境上虽无所见，但觉性在显现中是明朗的，因此见真谛是不会中断的。与此不符的，就如同未见一样。为何未见呢？“因定而未定”，意思是：由于俱生无明所遮蔽，与方便不相应，所以没有决定的智慧，因此不能认识真谛，因为没有确定，所以陷入了执著分别的上下之中，就像吉祥母和黑耳母的妇女一样。以总相，于二显现，三观察，由自心的相续而成立。意思是：执著于声音总相和意义总相的特征，是因那个同时产生的因，显现为自和他二者，以及讲述的三个观察，内外无别地由有分别的心相续所成立的。因此，错乱未尽，如同不见虚空一般，即使它不在心中，也不会显现在色上。这样显现，就是见而错乱。错乱显现的体性是什么呢？如所说的那样，在自显现上。意思是：如前所成立的那样，一切都是自证自显现的基础。无明我见所观察的，旁念。意思是：由遍计所生的无明和合的知识，是作者，即由我执的根本所生的支分之义所认识的。在远处存在着，以及物质显现的三个观察。意思是：所承诺的三个相是：因为没有行境，所以从无明的智慧中错误地认为在境的主人之外存在着，以及认为行境是物质性的，以及认为没有知识，这是三重观察，即愚昧的认识。由于串习而一同产生。意思是：三界遍计成了虚空，因此在见到境的同时，觉性是自显现的，所以虽然见到了真谛，但如所说的那样，因为没有确定，所以与它一同产生遍计，就像妇女的比喻已经说明了。它住在哪里呢？在颠倒分别的相续中恒常存在，意思是：自性颠倒的知识在刹那的相续中，遍计同样存在，因此是同时产生的因。为何称它为错乱呢？烦恼业力显现为何物？
English
O! "Although it is seeing without seeing," means: Although there is nothing to see on the object, awareness is clear in manifestation, so seeing the truth is uninterrupted. What is inconsistent with this is like not seeing. Why is it not seen? "Because of certainty, it is uncertain," meaning: Because it is obscured by co-emergent ignorance, it is not in accordance with the means, so there is no decisive wisdom, so it cannot recognize the truth, because it is not certain, so it falls into the upper and lower parts of clinging and discrimination, just like the women of Auspicious Mother and Black Ear Mother. With the general characteristic, in the two appearances, three observations, it is established from the stream of one's own mind. It means: The characteristic of clinging to the general characteristic of sound and the general characteristic of meaning is that the cause that arises simultaneously with that cause manifests as oneself and others, and the three observations that are spoken of are established from the stream of mind with discrimination without distinction between inside and outside. Therefore, confusion is not exhausted, just like not seeing the sky, even if it is not in the mind, it will not appear on the form. This appearance is seeing and being confused. What is the nature of confused appearance? As it is said, in self-appearance. It means: As it was established before, everything is the basis of self-cognition and self-appearance. The ignorance and self-view are observed, the side thought. It means: The knowledge combined with ignorance arising from the pervasiveness is the author, that is, it is recognized by the meaning of the branches arising from the root of self-grasping. Existing in the distance, and the three observations of material manifestation. It means: The three characteristics that are promised are: because there is no object of action, it is mistakenly thought from the wisdom of ignorance that it exists outside the master of the object, and it is thought that the object of action is material, and it is thought that there is no knowledge, these are the three observations, that is, the ignorant knowledge. It arises together due to habituation. It means: The three realms of pervasiveness have become emptiness, so at the same time as seeing the object, awareness is self-manifesting, so although the truth is seen, as it is said, because it is not certain, the pervasiveness arises together with it, just like the metaphor of women has been explained. Where does it reside? It always exists in the stream of inverted discrimination, meaning: The knowledge of inverted nature exists in the momentary stream, and the pervasiveness also exists, so it is the cause that arises simultaneously. Why is it called confusion? What does the affliction karma manifest as?
Chinese
经中说：仅仅是错觉而已，没有微细和深奥的存在。如是显现，真实不虚。པས་的意思是，成为外境与心识不成立的理由。说是“错觉的显现”。意思是，因此，显现二元对立的景象是错觉，这是佛经里说的。如此说：一切众生的心中，显现内外知名的法，执着痛苦地见到并分别，不是那样，是错觉。因此，如果众生见到并分别的那些是真实的，那么那些事物不存在，证悟的阿罗汉一样获得解脱是合理的。那些被时间摧毁，被痛苦威胁，因此显现错觉。否则，如果从六处生起的觉识是正确的，那么，如果那本身是正确的，那么圣者的道对谁也不会有利益。那些道被显示为解脱道，但不能通过感官的意识解脱，因为没有任何痛苦可以消除，只是分别识，是烦恼生起之处。因此，佛陀说，众生见到并分别的那些是错觉。如是显现。因此，因为远离五种智慧而错误，所以是错觉，就像看到挤压的两个月亮一样。为了显示所化众生的显现次第，为了遣除自性知和舍弃。 说：没有必要显示邪见的见解。因为他们的意愿是，如所说的那样理解后，从那里，从那里，更正确地接受，或者专门说明。然而，在这里，要了解遍计所执的见解的次第的深层含义，然后放弃它并驳斥它，为了将自己投入到我和他人之外的瑜伽的意义中并看到它。也就是，不理解和错误理解。部分理解，不正确理解。如是显现。因此，注释中也说：所说的生
English
Pa. Whatever the three poisons and five poisons, gross and subtle, black and white, and immovable karma, are the causes for the appearance of the three cities. Therefore, all internal and external phenomena that appear as the objects of experience of the forty-one abodes are merely the conceptual elaborations of the mind. To stop these excessive arguments means that if the mind and objects are separate from each other, then neither the smallest particle of matter nor the moment of consciousness could exist independently. All phenomena are merely illusions, without the existence of subtlety or a moment. Thus it is said. In the tantra, it is said: "It is merely a false conception, there is nothing subtle or profound." This appears to be true. The meaning of "pas" is that it becomes the reason for the non-establishment of object and mind. It is said to be "illusory appearance." This means that seeing duality is an illusion, as stated in the scriptures. It says: "In the minds of all beings, the phenomena that appear internally and externally are seen and analyzed with suffering, but they are not like that, they are illusions. Therefore, if what beings see and analyze is true, then those things do not exist, and it is reasonable that they are liberated like arhats who have realized emptiness. Those are destroyed by time and threatened by suffering, and therefore illusions manifest. Otherwise, if the consciousness arising from the six sources is valid, then if that itself is valid, then the path of the noble ones will not benefit anyone. Those paths are shown as paths to liberation, but one cannot be liberated by sensory consciousness, because no suffering can be eliminated, it is only conceptual consciousness, the source of the arising of afflictions. Therefore, the Victorious Ones said that what beings see and analyze is an illusion." Thus it appears. Therefore, because it is mistaken due to being separated from the five wisdoms, it is an illusion, like seeing two moons being squeezed. In order to show the stages of appearance for those to be tamed, in order to reverse the abandonment of self-nature knowledge. It says: There is no need to show the views of those with wrong desires. Because their intention is to understand as explained, and then from there, from there, to accept more correctly, or to specifically explain. However, here, one must understand the deep meaning of the stages of conceptual views, and then abandon them and refute them, in order to engage oneself in the meaning of yoga beyond self and others and to see it. That is, not understanding and misunderstanding. Partially understanding, not correctly understanding. Thus it appears. Therefore, the commentary also says: The birth of what is said
Chinese
婆和，五种邪见和两种远见是无明。 解释的意义是指示错误的理解等等。为了向被调伏者展示显现的方式。法性与作用的两种理。自他业的差别。如是。以法性的理，被调伏者从一个基础自性各异。以三种作用之理，显示与另一方的被调伏者不同。因此，器情次第相连，乘不可思议。从意、语、加持中涌现诸多。说的是，大多数外道的观点产生的根源是： 器为上中下九品次第，与情相连，从殊胜的三法门中扩展为九种而宣说的乘门，也是不可思议的扩展，是受用的意和。化身的语和法身的加持中显现的教法多种多样。来源的意义是附带产生的外道的基础。那是什么呢？自性相似的两种谬误。说的是，外道的自性邪谬一种，以及他缘邪谬与法相似而谬误的根本两种。还有许多差别。说的是，自性邪谬的见解有五部，十部，二十部，六十八部和三百六十部。相似谬误有四种根本，分为十部，从那之中外道伪装分为二和七，妄语者四种，仅仅依靠经文的一部分一种，邪谬的宗派有六种差别和总的见解。被教唆而堕落一种，断绝宗派源头四种分为十部，执着于各自宗派的见解和行为而行持。经中说，外道邪谬和他缘邪谬，也说是附带产生的。如是说。那些的根本是什么呢？二者聚集，说的是，聚集于常断二边。那什么是常呢？次第见者和作者两种常。说的是，外道常有二种，次第见者和作者等视为因。那次第见者是，内在的心在身体的心脏中，视为细微而清净，清晰而圆满，外在的境没有命名的事物，存在着一个本体，那是作为施设的基础。外道。ྟེགས་བྱེད་པ་པོ་རྒྱུར་སྨྲ་བ་ནི་，大梵天以造世为业，因此敬奉之。断见者认为，自我与事物皆由因缘而生，终将消亡，此乃断见。所谓“自我与享用，如骤然，如龙肉，仅由偶然因缘而生，故珍惜当下，以求安乐。如灰烬，消逝后，既无前世亦无来生。”此等皆非真实，乃因错觉而执着于常断二见。实义之精髓，亦被视为歧途。 如经中所言，犹如眼疾者所见之毛发之月，皆非真实。为示声闻之见，故对小乘根器者言：“心为基，显现刹那，相续之见，二者皆非实。”意即，无缘得见大乘之幼稚声闻行者，视由四缘所生之刹那相续为实有。此乃对异教徒之驳斥，因刹那相续并非整体存在，相续不断，故常断二见皆不成立，常断皆非真实。 世俗之见为：事物之本性，微细至极，被视为自我与世界之基。所谓“众生之身非真，外境之身乃微细散乱之尘埃，如芝麻般不混杂，故显现为一。”此乃其见解。经部宗则认为，尘埃聚集为一体，器世界与自身之基皆为微尘。此二者皆为此宗所认同。此为谁之境界？乃仅为圣者之境界。所谓“圣者阿罗汉以清净之眼所见，众生之意识显现，如暗物质般隐蔽。”因此，众生执着于凡夫之分别念所显现之境，实乃无法理解。 譬如，黑暗中之物难以寻觅，因其极度隐蔽。众生因不解而迷途。为舍弃微细之物，故修习止观。