Chinese
哦！自生之智慧暂时以理证成立，如火轮旋转不断之相，非为实有，一刹那迅速旋转之相，则成立为实有。如是，三界之心与心所，非为真实之遍计分别，亦非能取与所取之相，故非实有。无所取，亦无能取，自证之相则成立为实有，此无相违。若谓虽无能取与所取之相，然有显现于彼之分别耶？以无能取所取之故，彼分别亦如是而非实有。如是，火把迅速旋转显现为轮时，显现之彼相乃迅速旋转，而非轮。如是，绳索显现为蛇时，显现之识乃生起为绳索之相之识，而非生起为蛇之相之识。如是，生起为能取与所取之相之分别，乃生起为自证之相，而非生起为能取与所取之相。若谓有生起为能取与所取之相者，则承许为能取与所取本身，若彼存在，则亦不转为错乱之过失。是故，于任何显现为能取与所取之相之识，彼时即成立为远离二者之唯自证。彼自证即名为智慧，以于义不颠倒故。如是，则成立如上所立誓言，即各别之凡夫之识亦具有自生之智慧。如是说亦成立，三界之心与心所，非为真实之遍计分别亦成立为错乱。以彼之力，智慧于义不颠倒如是说亦成立。错乱之识为颠倒亦如是说亦成立。彼二以互相相离之相而相违亦成立，如迅速旋转之相与轮之相二者互相相违，然轮
English
O! The self-originated wisdom is temporarily established through reasoning. Just as the characteristic of a fire wheel rotating continuously is not substantially existent, the characteristic of rotating rapidly in an instant is established as substantially existent. Likewise, the minds and mental factors of the three realms, which are untrue pervasive discriminations, are also not substantially existent as the characteristics of the apprehended and the apprehender. That which is not apprehended by anything, and that which does not apprehend anything, the characteristic of self-awareness is established as substantially existent, and there is no contradiction in this. If it is said that although there is no characteristic of the apprehended and the apprehender, there is still the thought that appears there, then because there is no apprehended or apprehender, that thought is also not substantially existent in that way. In this way, when a firebrand is quickly spun and appears as a wheel, the characteristic of that appearance is that it is quickly spun, but it is not a wheel. Similarly, when a rope appears as a snake, the consciousness of the appearance is the consciousness that arises in the form of a rope, but it is not the consciousness that arises in the form of a snake. Likewise, the thought that arises in the form of the apprehended and the apprehender also arises as the characteristic of self-awareness, but it does not arise as the characteristic of the apprehended and the apprehender. If one asserts that there is something that arises as the characteristic of the apprehended and the apprehender, then one is asserting that it is the apprehended and the apprehender themselves. If that exists, then it will not even turn into the fault of confusion. Therefore, it is established that in the case of any consciousness that appears in the form of the apprehended and the apprehender, at that very moment it is only self-awareness that is empty of both. That self-awareness is called wisdom, because it is not inverted with respect to reality. Thus, it is established that the previously vowed statement, that the consciousness of ordinary individuals also possesses self-originated wisdom. This statement is also established, and it is also established that the minds and mental factors of the three realms, which are untrue pervasive discriminations, are confused. By that very power, it is also established that wisdom is not inverted with respect to reality. It is also established that confused consciousness is inverted. It is also established that the two are contradictory by the characteristic of being mutually exclusive, just as the characteristic of being quickly spun and the characteristic of being a wheel are mutually contradictory, but the wheel
Chinese
因为在轮的体性中没有实体，所以在成立为快速旋转的体性时，没有包含任何矛盾。同样，因为错觉的遍计也是如此没有实体，所以在成立为自证的体性时，没有包含任何矛盾。也不是说有错觉的识的相续和自生智慧的相续这二者，识是一个相续也成立，如同轮的相续和快速旋转的相续不是二者一样，是一个事物的相续没有中断，另外，显现为绳索形象的识的相续和，显现为蛇的形象的识的相续不是二者，如同识是一个相续一样，对于错觉的识和，自生智慧来说也没有变成二个相续。当生起具有显现能取所取的形象的体验的识的时候，没有显现能取所取二取的识也是没有的，同样，在显现无二取的时候，成立为没有具有二取显现的体验，如同在显现轮的时候不显现快速旋转，在显现快速旋转的时候也不显现轮，在体验显现为蛇的时候没有确定是绳索的念头，在有确定是绳索的识的时候，如同没有执著为蛇的念头一样。当生起能取和所取的遍计的时候，也说成是从生起为自证的体性中，没有包含任何刹那，这也成立，如同在显现轮的时候，除了快速旋转的刹那之外，轮的旋转连一个刹那也没有，当生起显现为蛇的识的时候，除了生起绳索形象的识的刹那之外，蛇的形象所生的识连一个刹那也没有生起一样。当对于义没有颠倒的智慧，生起无分别大智慧的时候，也说成是从自生的本地智慧的相续中，没有获得增长和特殊，这也成立，如同在确定是绳索的识生起的时候，就是绳索形象所生的识的相续一样，
English
Because there is no substance in the nature of the wheel, there is no contradiction in establishing it as the nature of rapid rotation. Similarly, because the illusionary conceptualization is also without substance, there is no contradiction in establishing it as the nature of self-awareness. It is not the case that there are two streams, the stream of illusionary consciousness and the stream of self-arising wisdom. It is also established that consciousness is one stream. Just as there are not two streams, the stream of the wheel and the stream of rapid rotation, but one continuous stream of one thing, similarly, the stream of consciousness arising as a rope and the stream of consciousness appearing as a snake are not two. Just as consciousness is one stream, there is no change into two streams for illusionary consciousness and self-arising wisdom. When consciousness arises with the experience of appearing as the apprehended and the apprehender, there is no consciousness that appears without the apprehended and the apprehender. Similarly, when it appears without duality, it is established that there is no experience with the appearance of duality. Just as when a wheel appears, rapid rotation does not appear, and when rapid rotation appears, the wheel does not appear, and when experiencing the appearance of a snake, there is no thought of certainty as a rope, and when there is consciousness of certainty as a rope, there is no thought of grasping as a snake. When the conceptualization of the apprehended and the apprehender arises, it is also said that no moment is included from arising as the nature of self-awareness, which is also established. Just as when a wheel appears, there is not even a single moment of the wheel's rotation except for the moment of rapid rotation, and when the consciousness appearing as a snake arises, there is not even a single moment of consciousness arising as a snake except for the moment of consciousness arising as a rope. When the non-dual great wisdom of non-erroneous knowledge of meaning arises, it is also said that there is no increase or distinction gained from the stream of self-arising local wisdom itself, which is also established. Just as when the consciousness of certainty as a rope arises, it is the stream of consciousness arising as the form of a rope,
Chinese
另一种不同的产生不是这样的。为什么呢？因为蛇的识产生连一刹那也没有经历过。同样，在显现能取和所取形象的识产生之时，也只是产生了自证的体性，除此之外，能取所取的体性连一刹那也没有成立。因此，在产生无分别的智慧时，也本来就是自证的体性，仅仅是这样产生而已。对于此，从产生能取所取的体性转变到产生自证的体性是没有的。这样一来，普通凡夫的识也是具有自生智慧的。像这样说，也不是密意之语，因为这本身就是直说的。所以，要知道这个道理也是体性法。这个体性法，虽然密宗的论典并不认为是实有，但即使相似于无实有，暂时也只是成立真和非真，体性和非体性。譬如，智者们，虽然成立了海市蜃楼中没有蓝色和动摇的实体，但是对于愚笨的人把海市蜃楼误认为是水的人们，会说这不是水，是海市蜃楼。水不是体性，而海市蜃楼是体性。另外，大乘行者们，虽然不认为绳子和草以及灰尘的组成部分是实有，但是对于愚笨的人把绳子误认为是蛇的人们，会说这不是蛇，是绳子，从而把绳子显示为体性。同样，所谓的绳子，也不是单独的圆形的实有，而是众多草聚集而成的，从而显示为草的体性。同样，所谓的草，也不是众多的体性，而是极微尘的组成部分，像这样说。灰尘的实体也没有，是空性，像这样说。空性也是依赖于事物的意识所成立的，无论如何也无法成立任何自性，直到这样显示为止。同样，在密宗的宗规中，对于任何法，即使是世俗的实体也不认为是存在的，但是，暂时采取下乘的宗义，对于见解低劣的人们，这个是
English
The arising of another different one is not so. Why? Because the consciousness in the form of a snake has not been experienced even for a moment. Similarly, even at the very moment when the consciousness appearing as the aspect of the grasped and the grasper arises, it only arises as the characteristic of self-awareness. Apart from that, the characteristic of the grasped and the grasper is not established even for a moment. Therefore, even when non-conceptual wisdom arises, it is inherently the characteristic of self-awareness, and it is merely arising as such. For this, there is no transformation from the characteristic of arising as the grasped and the grasper to the characteristic of arising as self-awareness. Thus, the consciousness of ordinary beings is also endowed with self-originated wisdom. This statement is not a statement of hidden meaning, because it is a direct statement. Therefore, one should understand that this meaning is also a characteristic. Although this characteristic is not considered substantial by the tantric scriptures, even if it resembles non-substantiality, it is only temporarily establishing truth and non-truth, characteristic and non-characteristic. For example, wise people, although it is established that there is no substance of blueness and movement in a mirage, to those foolish people who mistake a mirage for water, they will say, "This is not water, it is a mirage." Water is not a characteristic, but a mirage is shown as a characteristic. Furthermore, Mahayana practitioners, although they do not consider the parts of rope, grass, and dust to be substantial, to those foolish people who mistake a rope for a snake, they will say, "This is not a snake, it is a rope," thus showing the rope as a characteristic. Similarly, the so-called rope is not a single round substance, but is a collection of many grasses, thus showing it as the characteristic of grass. Likewise, the so-called grass is not a characteristic of many, but is a part of extremely fine dust, so it is said. The substance of dust also does not exist, it is emptiness, so it is said. Emptiness is also established by the mind that relies on objects, and it cannot be established in any kind of essence, until it is shown in this way. Similarly, according to the tantric tradition, it is not considered that any dharma, even a mere conventional substance, exists, but temporarily adopting the tenets of the lower vehicles, to those individuals with inferior views, this is
Chinese
也显现为音声。三界之错觉识，及其异熟，这些如何显现，如此在世俗中也不存在，一切皆为自生之智慧，是智慧嬉戏之坛城。如是宣说其体性。彼等身与智慧，也未成立为如是之体性，一切法之体性，无论如何安立，皆不可执取体性，如金刚般不可分割，故也称为金刚乘。因此，如此显现的一切，自性本自清净，且无任何成立之体性，暂时是智慧自显之行境，是智慧嬉戏之坛城，仅此为真实之故，无论以何者于何处，如此作意，且如此之显现若能稳固，则不欺惑于寂灭之果位，故于一切显现中最为殊胜，故也安立为世俗谛，即真实的世俗。其他显现，因欺惑解脱之义，虽似显现，却是颠倒之世俗。此处辩驳，六根之行境所显现的这些，是因错觉之故而显现，非因无错觉之故而显现。错觉因与有漏相缚，故是轮回之因，故也不转变为清净之法，若如是说，则一面是真实的。然显现是因错觉之故，因自明之故，因法性无生之故而显现，如此一切法无生，若非无有任何自性成立者，则也不会显现任何事物。若识非为自明，且是远离识之体性者，也不会显现为种种。若无错觉，则不会显现为种种，因这三者之故而相似显现，从显现中，何者显现为解脱，当知是清净之法。何者显现为束缚，当知是杂染之法，此二法之安立，也是于错觉之显现之基础上而安立的。远离显现