Chinese
就像河流汇入大海，融入智慧的境界。这是因为自性一体是根本，并且先前存在着细微的自我执着。“我乃有情众生之因”等等。《虚空光明续》的后文中说：“觉悟与未觉悟之间，没有任何差别，因为在那里对自我进行思辨和执着。”正如《十七续》所说，俱生本智也只是被置于未被认识的状态，除此之外，轮回和涅槃的显现就出现了。不仅是显现，光明也有对境的执着，因此会产生“那个是从我这里产生的吗？”“那是我所显现的”等等的思辨。《大圆满续》中说：“从觉性本身转变为意，这被称为俱生无明。”并且，“那个光团是我吗？那个是从我这里产生的吗？我本身是那个吗？与二取执着的自性混淆，智慧本身显现为无明，由于自己不认识自己的显现，业之风自然显现颜色，俱生无明由此产生，产生之处是从法身界中产生。谁不认识谁呢？例如在镜子的中央，主人自己观看时，却不认识那是自己的影像，将光和外境分别执取，光和观看者有四种思辨，这是没有先后顺序的例子。意义是，在虚空的空中，觉与无明、光明和觉性的智慧力等等，没有先后顺序，而是同时产生的。俱生本智具有一体之因的遍在性，由于不认识无二的自性光明，执着内外而受束缚。” 如此。第二个是错乱的因缘有四种。《大圆满续》中说：“根本之因和所缘之因，相似之因和主宰之因。”并且，《虚空光明续》中说：“四种因缘聚合而产生错乱。” 如此。第一是根本之因。《虚空光明续》中说：“自明智慧通彻，将心执着为自和他者，无明是根本之因。” 聚集为三种无明，即被称为“他生突发之缘”，这是在幻化中被安立的基础，因为这是轮回种种错乱显现的根本。全知麦彭仁波切说：“就像根本之因一样，是由三种无明聚集而产生的。” 如此。“主宰之因”是觉性、大悲周遍的智慧本身的自性力量。
English
Just as rivers merge into the ocean, they dissolve into the realm of wisdom. This is because the unity of self-nature is the cause, and subtle self-grasping existed previously. "I am the cause of all sentient beings," and so on. In the later part of the 《Klong gsal rgyud》: "Between realization and non-realization, there is no difference, because there, one speculates and clings to the self." As the 《Seventeen Tantras》 say, co-emergent awareness is merely placed in a state of not being recognized, and beyond that, the appearances of samsara and nirvana arise. Not only appearances, but light also has object-clinging, so there is speculation such as, "Did that arise from me?" "That is my appearance," and so on. In the 《Rab 'byams》: "From awareness itself, it transforms into mind, this is called co-emergent ignorance." And, "Is that light cluster me? Did that arise from me? Am I that? Confused with the nature of dualistic grasping, wisdom itself is mistaken for ignorance, because one does not recognize one's own appearance, the wind of karma naturally reveals color, co-emergent ignorance arises from this, the place of birth arises from the realm of the Dharmakaya. Who does not recognize whom? For example, in the center of a mirror, when the owner looks at himself, he does not recognize that it is his own image, and separately grasps the light and the external object, the light and the viewer have four speculations, this is an example without before and after. The meaning is, in the empty sky, awareness and ignorance, light and the wisdom power of awareness, etc., have no before and after, but arise simultaneously. Co-emergent awareness has the pervasive nature of the cause of oneness, because one does not recognize the non-dual self-luminous nature, one is bound by clinging to the inner and outer." So it is. The second is that there are four causes of delusion. In the 《Rab 'byams》: "The causal condition and the objective condition, the similar condition and the lord condition." And, in the 《Klong gsal》: "Delusion arises from the aggregation of four conditions." So it is. The first is the causal condition. In the 《Klong gsal》: "Self-awareness and wisdom are transparent, the mind clings to self and other, ignorance is the causal condition." Gathering into three ignorances, which is called "other-born sudden condition," this is the basis established in illusion, because this is the root of the various deluded appearances of samsara. Kunmkhyen said: "Just like the causal condition, it is made from the aggregation of three ignorances." So it is. "The lord condition" is the self-nature power of awareness, compassion, and all-pervading wisdom itself.