English
It is also called the "basis" for attaching illusion to appearance and attachment. It is also called the appearance of impure illusion. That is, although the original ground-essence is pure from the beginning, due to the key of non-duality, inseparable from the spontaneously accomplished appearance of self-nature, enlightenment occurs if one realizes the state as it is, and sentient beings can arise if one does not realize it. For example, if the mind were not generally the nature of perceiving objects, illusion would not be possible, nor would it be possible to realize the meaning of non-illusion. However, since the mind has the nature of grasping objects, it grasps the nature of objects as they are, such as grasping a rope as a rope; or, due to a mistake in conditions, it grasps it perversely, such as grasping a rope as a snake. Similarly, since the radiance of original awareness is uninterrupted, the spontaneously accomplished self-appearance is grasped as an object, and from the seed of the illusion of grasper and grasped, the appearance of existence spreads widely. At this time, just as water turns entirely into ice, in this way, whatever appears, everything appears as ordinary grasper and grasped, and due to attachment, the meaning of great equality does not appear. Moreover, since that mind that focuses perversely does not accord with the way of wisdom, the meaning of self-nature abiding as the basis is obscured and does not appear, but only appears as the way of illusion. Thus, if one distinguishes in detail the way in which that illusion obscures the reality, it is immeasurable. But in brief, there are four temporary obscurations: when awake, the consciousness of the six aggregates moves towards objects, grasping various ordinary appearances in a rough and clear way, thus obscuring the nature of the manifestation of existence as completely pure, the net of illusion, the nature of the emanation body; in dreams, various appearances of wind-mind-only, self-appearances arise vaguely, and due to attachment to this, the self-nature of wisdom self-appearance, the enjoyment body of perfect enjoyment, is obscured; in deep sleep, the movement of mind and mental factors ceases, and one drifts in a state like darkness, without any memory, thus obscuring the self-nature of the non-conceptual dharma body; in meditative absorption, all coarse arising and feeling are destroyed by the taste of bliss and abide, and due to grasping and attachment to this, one wanders in illusion in a cyclical way, obscuring the self-nature of the non-dual essence body, and one does not see the meaning of the four bodies of self-nature. Therefore, illusion
Chinese
由于这些不可能无因而生，那么思考其根本是什么呢？在共同的乘中，心所生起的无明被认为是根本。而在密咒续部中，心也是由于能取所取的动摇之缘故，细微的风，或者说细微的明点、风三种的运作，被认为是三显现转变的习气。像这样极其细微的风心的根本，也是从原始的自显不灭中产生的。因此，要知道一切乘的基，最终都归于大圆满的基。第三，即使在显现之时，从自性基的法性中也没有丝毫的改变。就像显现为黄色海螺时，就其真实状态而言，也没有脱离白色海螺的自性一样。如此，包含显现和存在的诸法，无论证悟与否，都不会动摇其自身的清净大平等性。正如在甚深经典中也说到：如来出现也好，不出现也好，诸法的法性本来就存在。第四，依靠与实相相符的正见或与之相应的殊胜智慧的作用，那些错觉就会转变，就像光明驱散黑暗一样。也就是说，通过闻思，断除了对基的安住方式的增益损减的殊胜密咒见解在相续中生起的人，即使对于最初的修行者来说，对庸俗的执着减弱了，但显现也不会转变。就像通过比量正量确定为白色海螺时，即使黄色的显现没有改变，但对它的执着已经消失了一样。与见解的意义相应，当修行变得强大时，就像在道之阶段冰块逐渐融化成水一样，错觉的显现和执着越来越小，清净的证见越来越大，但仍然是有垢染的。最终，当错觉的细微种子也转变时，就像冰块完全变成水一样，唯有智慧变得强大，因此不会再倒退。这些也在续部中说到：唉玛吙！如来藏等等。以及，所有世间的错觉之法等等。这些都已阐述，而这些道理是共同的。
English
Since these cannot arise without a cause, what is the root of this? In the common vehicle, the ignorance arising from the mind is said to be the root. In the tantric lineage, the mind itself, due to the cause of the movement of grasping and being grasped, the subtle winds, or the function of the three subtle bindus and winds, are said to be the habit of the transformation of the three appearances. The root of such extremely subtle wind-mind also arises from the unceasing primordial self-appearance. Therefore, know that the basis of all vehicles ultimately rests on the basis of the Great Perfection. Thirdly, even at the time of appearance, there is not a particle of difference from the dharmata of the self-nature base. Just as when a conch appears yellow, in reality, it is no different from the nature of a white conch. Thus, all phenomena included in appearance and existence, whether realized or not, do not waver from their own pure great equality. As it is said in the profound sutras: Whether the Tathagatas appear or do not appear, the dharmata of phenomena has always existed. Fourthly, relying on the action of correct wisdom that accords with reality, or the special wisdom that accords with it, those illusions will be reversed, just as light dispels darkness. That is, through hearing and thinking, for a person in whom a special mantra view has arisen in the continuum, which cuts off the additions and subtractions to the way the base abides, even if the attachment to ordinariness is weakened for the first practitioner, the appearance will not be reversed. Just as when it is determined to be a white conch based on inference, even if the appearance of yellow does not change, the attachment to it has disappeared. Corresponding to the meaning of the view, when meditation becomes powerful, just as ice gradually melts into water on the path, the appearance and attachment of illusion become smaller and smaller, and the pure vision becomes larger and larger, but it is still with defilements. Finally, when the subtle seed of illusion is also reversed, just as ice completely turns into water, only wisdom becomes powerful, so there is no turning back. These are also said in the tantras: Emaho! Tathagatagarbha, etc. And, all the illusory dharmas of the world, etc. These have been explained, and these reasons are common.
Chinese
也能与地相合而修成。如《释量论》中说：‘识是觉了境与执持之法或自性。’也就是从有境的方面来说，执持境如何存在；从境的方面来说，是其自性如何存在的自体。也是生起有境识的原因，因为是所取义。这样，境与有境的自性或状态虽然是这样，但从此自性中，心被其他因素所迷惑，如执著常我等，就会颠倒错乱。而这种错乱也不会自行返回，要使它返回，需要依赖于以对治的量所引导的道路的串习。不从因返回也是因为是暂时的，所以不稳定，因为被量所损害，就像绳子上的蛇的错觉一样。因此，心的自性是如实执持，是与对治方不可分离的光明。而颠倒的分别念，如我见和贪著等垢染，是与其本性可分离的暂时的。因此，以前在闻思修习时，颠倒的分别念对于证悟真实义没有损害的能力。当道路的串习达到究竟，心成为对治的自体或自性时，后来怎么会有损害的能力呢？即使在习气未尽的相续中，有时会有少许损害的能力，但对于如此执持的、具有损害性的量，在自相续中，能生起具有能生之精要的学者的心相续本身，这种颠倒的分别念，也不会有长久存在的能力。因为相续被正确的见解所遍布，就像在湿地上，即使燃起少许火焰，也不会长久存在一样。没有痛苦的侵扰，是未颠倒的真实义，并且成为心的自性或状态，那么即使反方颠倒极力努力，也丝毫没有能力，所以不会返回。因为心执持着真实的一方，所以没有能反驳的量。’如是所说，从《二无二胜义续》和《成就法·普贤》等中，也应知晓与此相同的方式。第二，以何而证悟
English
It can also be accomplished in accordance with the ground. As it says in the Pramāṇavārttika: 'Consciousness is the nature or dharma of knowing and grasping objects.' That is, from the perspective of the subject, it grasps how the object exists; from the perspective of the object, it is the very nature of how its own essence exists. It is also the cause of the arising of the subject's consciousness, because it is the object of apprehension. Thus, although the nature or state of the object and subject is such, from this nature, the mind is misled by other factors, such as clinging to a permanent self, and becomes confused and inverted. And this confusion will not return on its own; to make it return, it needs to rely on the habituation of the path led by a valid cognition that is an antidote. Not returning from the cause is also because it is temporary, so it is unstable, because it is harmed by valid cognition, just like the illusion of a snake on a rope. Therefore, the nature of the mind is to grasp things as they are, it is the clear light that cannot be separated from the side of the antidote. And inverted thoughts, such as the view of self and the defilements of attachment, etc., are temporary things that can be separated from its nature. Therefore, even when previously contemplating through hearing and thinking, inverted thoughts do not have the power to harm the seeing of the true meaning. When the habituation of the path is perfected and the mind becomes the very nature or essence of the antidote, what need is there to mention that it will not have the power to harm it later? Even if there is sometimes a slight ability to harm in the continuum where the habitual imprints have not been exhausted, such inverted thoughts will not have the ability to remain for long in the mind-continuum of a student who has the essence of being able to generate a valid cognition that is harmful to such grasping in one's own continuum. Because the continuum is pervaded by the correct view, it is like a small fire burning on wet ground, it will not last long. There is no harm from suffering, it is the true meaning that is not inverted, and when it becomes the nature or state of mind, then even if the opposing side, inversion, tries hard, it has no power at all, so it will not return. Because the mind holds to the side of truth, there is no valid cognition that can refute it.' As it is said, from the *Two-in-One Victorious Tantra* and the *Sadhana Samantabhadra*, etc., one should also understand that the manner is the same. Second, by what is it realized?
Chinese
行为方便或事业续有三种，即道的体性、分类和行道方式。第一，如实了知基础续的意义，并通过如理行持其义的瑜伽力，遣除一切突发错乱的垢染，从而证悟实相，简而言之，即五道之智慧及其眷属。如续中所说：“知入具相之总持，果熟之因与缘，何者具能力，称为持明胜者之刹土。”正是如此。又，依此理或入此理而证得果，故名道；此理是证得所求之方便；以此能知基础，并以次第相续生起的道而证得果，故名续。第二，分共同和不共同两种。第一种又分为二乘、五乘和九乘。第一，共同决定生起的四乘，包括外续三部，此时称为远道。不共同金刚乘是趋近果位的道，即二者。第二，分为五乘，如云：“四乘之决定生起，一乘之果位住。”如是，有天人乘、声闻乘、独觉乘、菩萨乘、秘密无上乘五种。第一种的宗义是，相信业果不虚，随顺世间正见，修持十善和禅定，从而转生为人或欲界、色界之天。第二种的宗义是，如实观见四谛之义，并与之相应，以具足戒律和禅定的方式，串习人无我，从而获得暂时的果位，如预流果等七种，最终获得断尽三界一切烦恼的阿罗汉果。其中也有宗义，即分为有部和经部两种。第三种是，以先前串习的力量，在最后有者时，无需善知识，仅凭法性的力量，内外缘
English
The Tantra of Action, Means, or Karma has three aspects: the nature of the path, its divisions, and the way to traverse the path. First, it is to know the meaning of the base tantra as it is, and through the power of yoga that engages with its meaning properly, to abandon all adventitious defilements of confusion and realize the true nature of reality. In short, it is the wisdom of the five paths together with its retinue. As it is said in the tantra: "The one who possesses the qualities of knowing and entering, the one who is the cause and condition for ripening the fruit, the one who has power, is known as the realm of the victorious vidyādharas." This is just as it is. Furthermore, because one relies on this method or enters into it to manifest the fruit, it is called the path. This method is the means to manifest what is to be attained. It makes the base known, and through the path that arises gradually and continuously, one attains the fruit, hence it is called the tantra. Second, there are two types: general and specific. The first is divided into two vehicles, presented as five vehicles, and established as nine vehicles. First, the four vehicles of common renunciation, together with the three outer tantra classes, are called the distant path in this context. The uncommon Vajrayana is the path that is close to the fruit, thus there are two. Second, dividing it into five vehicles, as it is said: "The arising of the four vehicles, abides in the fruit of one vehicle." Thus, there are five vehicles: the vehicle of gods and humans, the vehicle of śrāvakas, the vehicle of pratyekabuddhas, the vehicle of bodhisattvas, and the secret supreme vehicle. The tenet of the first is to follow the correct worldly view of believing that the results of actions are not wasted, and by practicing the ten virtues and the samādhi of absorption, one is born as a human or a god in the desire or form realms. The tenet of the second is to truly see the meaning of the four truths and to be in accordance with them. Through possessing discipline and samādhi, one becomes accustomed to the absence of self of the individual, thereby attaining temporary fruits such as the stream-enterer and the seven others, and ultimately attaining the arhat who has exhausted all afflictions that bind one to the three realms. Within that, there are also tenets, namely, divided into the Vaibhāṣika and Sautrāntika schools. The third is that, due to the power of previous habituation, when one becomes the last existence, without a spiritual friend, solely through the power of the nature of reality, external and internal interdependent