English
That is made by the unobstructed power of the wisdom of awareness, compassion, and all-pervasiveness. Because of being empowered by delusion after understanding light, awareness, and dharmata as three, naming them, grasping their meaning, and viewing them as entities. The object condition is the various self-radiance of the grasping aspect of light and knowledge. Therefore, since one does not know that appearance depends on time and that light has dawned, it becomes the cause of pride in grasping self-thought, and thus it becomes the cause of various outer and inner conditions without ultimate fruit. Those also, from the earlier tantra of Klong gsal, "There are three aspects of conditions: self-condition, other-condition, and object-condition." Similarly, in another way, the dharmata (ཆོས， धर्मता， dharmatā， 法性) of samsara and nirvana being of one cause, the spontaneous (ལྷུན， अनायास， anāyāsa， 自然) accomplishment (གྲུབ， सिद्ध， siddha， 成就) of the play of the three co-emergent dharmas, which are inseparable, the ground appearance, is mistaken for the cause of various fruits of delusion that are obscured by ignorance, like a white conch shell with a yellow cause. Those also, from Thal 'gyur, "The one cause is the inseparable root; not knowing it to be one's own nature, this is the beginning of samsara." This is the intention. From this, the way of explaining and the order of the words of the tantras are understood by the emptiness of the radiance of the essence. The radiance of the light of self-nature is made into the cause condition. Although taking the object condition as the grasping and holding of different thoughts is somewhat different from the Klong gsal scripture as a direct confrontation, since the radiance of light is the self-radiance or fruit of dharmata, they are of one essence. Since that ignorance itself is the first cause condition of samsara, there is no contradiction in taking any of the three as cause conditions. From the later Klong gsal, "The cause condition is spontaneous accomplishment; the object condition is light itself; the lord condition is compassion. Since these three are simultaneous and equal, equality is the immediate condition." And from Klong chen rab 'byams, "The cause condition is dharmata (ཆོས， धर्मता， dharmatā， 法性); the object condition is light itself; the lord condition is awareness itself. The equality of these three at the same time is the immediate condition of delusion." And in Bkra shis mdzes ldan, "One is deluded into the cause of various fruits from the condition of grasping the cause as having an object. One is deluded into various names from the condition of grasping the lord as having an object. The condition of grasping the object as having intelligence
Chinese
因为缘故，错以为没有到达结果。紧接着，由于具有执着的缘故，错以为是各种各样的显现。如是说。这些出自《金刚萨埵心镜续》中：基位以光明的形式存在，称为因缘，是不明真相的实物。对此进行思辨，是主宰的缘。对此执着于境和有境，称为所缘的缘。例如，就像镜子中显现人的面容一样。这三者同时存在，称为紧随的缘。如是所说。因、所缘、主宰三缘同时，由于是使错觉的各种显现持续不断产生的缘，因此称为同时的紧随缘。这些正如《美饰》中所说：不了解无二的显现是自生的，由于将错觉执着为主宰，是主宰的缘；不了解自明是自生为自明的结果，将因执着为依赖性的，是因的缘；不了解境和意识是空性的，由于将所缘执着为境，是所缘自性的缘；不了解依赖于时间而产生光明，由于产生了将非彼执着为彼的意识，是同时的紧随缘。如是说。第三，从那之中讲述错觉的实物，分为何时错觉和如何错觉的实物两种，第一是：如此因三种和缘四种的错觉的时间是：从明和无明的二取中，无论何时自成八门的显现显现在境上时，就产生了脱离错觉，因此，轮回和涅槃的分界点就在那里确定。因此，对于众生来说，从无明二取显现开始，到将自成的门执着为我等时，就错觉了。如是，克隆钦饶绛中说：错觉的时间是这样的：明和无明二取，法性显现在境上时错觉；六识进入境上时错觉；分别念执着为我时错觉；将显现分别观察时错觉；傲慢向外散布时错觉；将自力执着为他时错觉；意识进行虚构时错觉；将自他分为二时错觉；邪念瞬间流动时错觉；观察能取所取时错觉；在是与非之间犹豫时错觉；用明去寻找
English
Due to causes, one mistakenly believes that one has not reached the result. Immediately following that, due to the cause of having attachment, one mistakenly believes in various appearances. Thus it is said. These are from the tantra of the Vajrasattva Heart Mirror: The ground exists in the form of light, which is called the causal condition, which is the actual ignorance. To engage in conceptual analysis of that is the dominant condition. To grasp that as object and subject is called the objective condition. For example, it is like showing a person's face in a mirror. These three occurring simultaneously are called the immediately preceding condition. Thus it is said. Because the three conditions of cause, object, and master occur simultaneously, they cause the uninterrupted arising of various illusory appearances, and therefore they are called the immediately preceding condition of simultaneity. These are as it is in the Beautiful One: Not knowing that the non-dual appearance is self-arisen, because of grasping delusion as the master, it is the master's condition; not knowing that self-awareness is self-arisen as the fruit of self-awareness, grasping the cause as dependent, it is the cause's condition; not knowing that objects and consciousness are empty, because of grasping the object as the object, it is the condition of the object's own nature; not knowing that light arises in dependence on time, because of the arising of the consciousness that grasps what is not that as that, it is the immediately preceding condition of simultaneity. Thus it is said. Third, from that, explaining the actual delusion, there are two: when is there delusion, and how is the actual delusion. The first is: Thus, the time of delusion of the three causes and four conditions is: From the two grasps of knowledge and ignorance, whenever the appearance of the spontaneously accomplished eight doors appears on the object, there is liberation and delusion, therefore, the dividing line between samsara and nirvana is determined there. Therefore, for sentient beings, from the arising of the two grasps of ignorance, when they grasp the spontaneously accomplished door as self, etc., they are deluded. Thus, it is said in Longchen Rabjam: The time of delusion is like this: The two grasps of knowledge and ignorance, when the dharmata appears on the object, there is delusion; when the six consciousnesses enter the object, there is delusion; when conceptual thought grasps as self, there is delusion; when appearances are separately examined, there is delusion; when pride is scattered outward, there is delusion; when one's own ability is grasped as other, there is delusion; when the mind fabricates, there is delusion; when self and other are divided into two, there is delusion; when wrong thoughts flow for an instant, there is delusion; when grasping and grasper are viewed as distinct, there is delusion; when there is doubt between yes and no, there is delusion; when searching with knowledge
Chinese
做了错乱，非佛法执为佛法时错乱，如是说。又《龙萨》中说：四缘错乱之时，是能觉与非能觉二取，于任运成就之境显现之时错乱。第二，错乱之真实情况是，从上述所说之三错乱之基或五蕴二者，错乱之方式也如是分开而宣说，从那些因缘之细微执取次第生起，内外二者之境与有境，法报化三身之刹土与导师眷属执为我，则错乱种种皆生起，与俱生之三法等有相似之处而错乱，成熟为轮回之法二十种与种种处所，譬如花线绳误认为蛇，以及青稞苗与人颜色形状相似而错乱一样。又，一种情况是，本体空性不作意，从此外在与虚空空性理解，内在与愚痴和阿赖耶识之自性错乱，而生起无色界；自性光明为光，从此外在为颜色之生起，内在为阿赖耶识之识与憎恨粗大之色，以嗔恨于其间生起色界；大悲周遍之智慧，具有了知分与智慧之能力，执为我之分别念，从光明粗大执着，生起精华之真实与影像之方式，成熟为血肉之身体，外在生起地水火风空五大，内在生起能辨别之六识与俱生之意识等，生起而于欲界中生起。如是生起内在精华之意义。于《拉扎桑括》中说：所示现之欲界、色界、无色界，也是法性菩提心之自性所生。如是等等。又是法性境，从五光生起身体，从觉性错乱为心而于三界中积聚，本体空明法身错乱为心之不可见城市与无色界，自性光明无有阻碍报身错乱为一半显现之表示之语与色之有，大悲化身周遍广大者错乱为身体显现之城市欲界，或者另一种情况是，本体为一切身之所依而安住之身，自性光明
English
Having made a mistake, it is a mistake to regard non-Buddhist teachings as Buddhist teachings. As it is said. Also, in "Longsal": The time of the four causes of delusion is: The dualistic grasping of awareness and non-awareness. It is a mistake when spontaneously accomplished realms arise. Secondly, the actual manner of delusion is that, from the three bases of delusion mentioned above, or the two sets of five aggregates, the manner of delusion is also explained by separating them in this way. From the subtle grasping of those causes and conditions, they gradually arise. The objects and subjects of the outer and inner, the fields of the three bodies of Dharma, Enjoyment, and Emanation, and the teacher and retinue are grasped as self, and all kinds of delusions arise. It is similar to the three co-emergent dharmas, etc., and is mistaken, and matures into the twenty dharmas of samsara and various places. For example, it is like mistaking a colorful rope for a snake, or mistaking green barley seedlings for the color and shape of a person. Also, in one case, the essence is emptiness, without intention. From this, the external is understood as the emptiness of space, and the internal is mistaken for the nature of ignorance and alaya, and the formless realm arises. The nature is clear and there is light, so the external is the arising of color, and the internal is the consciousness of alaya and the hatred of coarse form, and anger arises in between the form realm. The wisdom of great compassion that pervades everything, possessing the ability to know and the power of wisdom, is grasped as the self's conceptualization. From the coarse attachment to light, the essence arises in the form of reality and image, maturing into a body of flesh and blood. The external arises from the five elements of earth, water, fire, wind, and space. The internal arises from the six discriminating consciousnesses and co-emergent consciousnesses, etc., and arises in the desire realm. Such is the meaning of the arising of the inner essence. In "Lhazangkor" it is said: The desire realm, form realm, and formless realm that are shown are also born from the essence of Dharma nature and bodhicitta. Like that and so on. Also, it is the realm of Dharma nature. The body arises from the five lights, and the mind is mistaken for consciousness, and accumulates in the three realms. The essence of empty and clear Dharmakaya is mistaken for the invisible city of mind and the formless realm. The nature is clear and unobstructed. The Sambhogakaya is mistaken for the language of half-manifested symbols and the existence of form. The great compassionate Nirmanakaya, which pervades everything, is mistaken for the city of the manifested body, the desire realm. Or, in another case, the essence is the body that abides as the basis of all bodies, the nature is clear.