Chinese
也未成立。无论如何，作为显现之基础而存在，故法界离戏论。现在，介绍空明无染之心性，从法性空明不动的角度，法界与觉性自性光芒无碍显现之智慧。实际上，本体无别且无有差异之自性，即是法身如来藏之智慧。彼之空性方面为法身，光明方面为报身，显现之基础（137页）觉性所化现为化身。应知三者非各自独立，亦非他体。如是，自明虽安住于三身，然因未识其真面目而迷惑，虽显现诸多内外之迷惑，然显现之时，从未迷惑于本体。自性中不存迷惑，实相中不可能有迷惑。那么，为何在显现为迷惑之时，会生起执迷之念，产生能取所取之分别呢？譬如梦境，显现之时即未成立。显现乃因串习各种习气之力量，无而显现。如梦境显现之时，本体未成立，故从未存在，亦未真实成立，醒来时亦无处可去。同样，迷惑之事物本体上并不存在。现在显现之时未成立，最终清净之时，亦未舍弃其自相。又如服用曼陀罗花所致之迷乱，虽于二取迷乱前显现，然实际上并未成立，故迷乱之显现乃无根无基。因此，应断定，显现之轮回与涅槃，一切器情万象，皆为自心迷乱显现之幻化。（138页）亦应断定，执迷之自心亦如虚空般无所依。应断定，虚空空明之智慧，即是自生之智慧。如是，若分析此迷惑之显现，即使是微尘也未成立，粗大之物又如何能真实成立？若分析执迷之念头，即使是刹那也未成立，能取所取又如何能持续不断？由于所取之境未成立，能取之执迷亦应断定为无根无基。如是，轮回之迷惑显现，断定为无根无基之大空性，犹如虚空。断定为无而显现之幻相，即是将轮回归于无名。即是介绍了，破除执着二取显现之见解障碍，乃是解脱一切边见之大法。
English
is also not established. In any case, since it exists as the basis for manifestation, the Dharmadhatu is free from elaboration. Now, introducing the empty and clear mind-essence, the awareness that is free from fabrication and adulteration, from the aspect of the unchanging nature of the Dharma, the wisdom in which the radiance of the Dharmadhatu and awareness manifests unceasingly. In reality, the nature that is inseparable and undifferentiated in essence is the wisdom of the Dharmakaya, the Tathagatagarbha. From the empty aspect of that very essence is the Dharmakaya, from the clear aspect is the Sambhogakaya, and the basis of manifestation (page 137) is the Nirmanakaya manifested by awareness. It should be understood that these are not separate, nor are they different entities. Thus, although self-awareness abides in the three Kayas, it is deluded because it does not know its true face. Although many outer and inner delusions arise, from the very moment of arising, it has never been deluded about the essence. Delusion does not abide in the nature, and it is impossible for delusion to exist in the reality. So, why does the mind of clinging to delusion, the duality of grasper and grasped, arise when it appears as delusion? It is like a dream, it is not established at the very moment it appears. The appearance is due to the power of accumulating various habitual patterns, it appears even though it does not exist. Just as in the dream appearance, the essence is not established, so it has never existed, it is not truly established, and it does not go anywhere when awakened, so also delusion does not exist in the nature of things. It is not established at the moment it appears now. It does not abandon its own characteristics when it is finally purified. Or, like the appearance of being intoxicated by Datura, although dualistic clinging appears in the face of delusion, it is not established in reality, so the key is that the appearance of delusion is without foundation and rootless. Therefore, it should be determined that all appearances of Samsara and Nirvana, all phenomena of vessel and essence, are the magical displays of the delusion of one's own mind. (page 138) It should also be determined that the clinging self-mind is like the sky, without support. It should be determined that the wisdom of the empty and clear sky is the self-born wisdom. Thus, if this deluded appearance is analyzed, it is not established even as a particle, so how can the gross be truly established? If the deluded thought is analyzed, it is not established even for a moment, so how can the grasper and grasped be continuous? Since the deluded object is not established, the clinging to the object should also be determined as a great rootless and baseless state. Thus, the deluded appearance of Samsara is determined as a great rootless and baseless emptiness, like the sky. Determining it as an illusory nature that appears without existence is to reduce Samsara to the nameless. That is, it introduces the great liberation from the attachment to characteristics, which is the obstacle to the view of clinging to dualistic appearances.