English
If someone thinks so, it is clear from the Lamrim that "self-nature is indistinguishable." If someone thinks that hearing, thinking, and meditating cannot eliminate illusions, then it can be seen from this that "the combination of hearing, thinking, and meditating, spontaneously accomplishes everything." If someone thinks that the base is with grasper and grasped, then it can be seen from the Extensive Treatise that "the wisdom free from grasper and grasped." If someone thinks that even without the source of illusion, illusion will arise, it is also unreasonable. It can be seen from the Heart Drop that "the defamer thinks it is spontaneously accomplished, and distinguishes it as inconsistent with it, just like an impossible thing, saying that it does not exist on the base, but it exists in front of the clinging mind, all defamation is a nihilistic view, these two are different, and impossible things arise initially." Thus, there are four faults: not establishing co-emergent ignorance, the base falling into the extreme of nirvana, the cycle of existence having an initial arising, and even the Buddha with a pure continuum having illusions. The sign is accepted, and the pervasion is established by valid cognition. It is not capable of establishing what is desired. If someone thinks that co-emergent ignorance is not established, then it can be seen from the Needle Throwing that "not arising definite knowledge is co-emergent ignorance." If someone thinks that the base falls into the extreme of nirvana, then it can be seen from the Lamrim that "Nirvana also does not exist." If someone thinks that the cycle of existence has an initial arising, then it can be seen from the General Sutra that "the cycle of existence has no beginning and no end." If someone thinks that even the Buddha with a pure continuum has illusions, then it can be seen from the Heart Drop that "the Thus-Gone One is also merely liberated from various attachments." Again, someone says that illusion arises when there is no distinction between the source of illusion, which is unreasonable, because the self-nature of the base is originally pure, and illusion is a temporary defilement. So how should one answer? One can answer from two aspects: broadly and narrowly. Broadly speaking, illusion arises from all three situations where there is no distinction between the source of illusion, rather than arising from only one of these three situations. Why? Because illusion also arises from having a source of illusion, such as the illusion of a snake arising on a colorful rope. This can also be seen from the instructions of Aro Thigle, without the source of illusion, illusion will not arise.
Chinese
如是说。从无有错乱之基中也产生错乱，譬如吃光氆氇的老妇眼前虚空中掉落发丝一般。如是《光明经》中说：如日之中央，无有黑暗。如是说。从无有分别中也产生错乱，譬如菖蒲药对于热病患者是药，对于隆病患者则变成毒药一般。如是《心滴》中说：一义有无无差别，彼之因缘自性者，如药之利害一般，一切无余因唯一，不合差别各自分别显现。如是说。总之，自性清净，本来安住于远离垢染，然未生起决定之识，以俱生无明为因，于自显现执为境，以能取所取二相遍计之无明为缘，而突然错乱。以狭隘之言语作答，乃是基自性清净，解脱于有无中观之边，彼自性未能自识而错乱。如是《心滴》中说：六道一切有情之，心性如意宝珠般，如何思彼即显现，错乱之基有无无增损。如是说。那么，所谓错乱之基，是承许为如来藏呢？抑或承许为具有因之无明？若如前者，则不能领会佛之密意；若如后者，则不能领会错乱之体性。是耶？答：传承之因为如来藏，真实之因为无明。如是此经中以“唉玛如来藏，自之分别业所幻”之语而明示。又以“无缚亦无解脱之，本来任运圆成佛法”之语，当宣说基本来清净与任运成就之空性双运。如是本来清净与任运成就各自皆有认识、分类、过失、遮破四者，共八种。首先认识：本来清净之宗义，基从原始以来即是本来清净，以无明乃是突发之垢染之故，基与无明承许为他体，譬如珍宝为不净之泥土所覆盖一般，如是承许者称为本来清净宗。任运成就之宗义，基从原始以来即是任运成就
English
Thus it is said. Even from the absence of a basis for delusion, delusion arises. For example, it is like strands of hair falling from the sky in front of the eyes of an old woman who has eaten all the thrompa. As it is said in Gsal bKra, "Just as there is no darkness in the center of the sun." Thus it is said. Even from non-duality, delusion arises. For example, just as the medicine camphor becomes medicine for someone with a fever, but poison for someone with a lung disease. As it is said in Thugs Thig, "One meaning, without existence or non-existence, without distinction, its cause, condition, and nature, like the benefit or harm of medicine, all without exception have one cause, but dissimilar differences appear separately." Thus it is said. In short, although the nature is primordially pure and abides free from defilements from the very beginning, since definitive knowledge has not arisen, congenital ignorance acts as the cause, and grasping at self-appearance as an object, adventitious delusion arises because conceptual ignorance acts as the condition for the appearance of dualistic grasping and grasped. Answering with narrow words is delusion because the basis, the primordially pure nature, is free from the extremes of existence and non-existence, the Middle Way, and that self-nature is not recognized by oneself. As it is said in Thugs Thig, "The mind-essence of all beings in the six realms is like a wish-fulfilling jewel. As it is thought, so it appears. There is no basis for delusion, no affirmation or denial." Thus it is said. So, is what is called the basis of delusion considered to be the Sugata-garbha, or is it considered to be ignorance along with its cause? If the former, the Buddha's intention will not be understood. If the latter, the nature of delusion will not be understood. Is that so? Answer: The cause of the lineage is the Sugata-garbha, and the actual cause is ignorance. As it is clearly shown in this very text, "Alas, from the Sugata-garbha, one's own conceptual thoughts are emanated by karma." Furthermore, with "The Dharma of the Buddha, spontaneously perfect from the beginning, without bondage or liberation," the emptiness-union of the ground, primordial purity and spontaneous accomplishment, should be expressed. Thus, for each of primordial purity and spontaneous accomplishment, there are four each: understanding, distinction, stating faults, and refutation. First, understanding: According to the tenets of the Kadag school, the basis is pure from the very beginning, and ignorance is an adventitious defilement. Therefore, the basis and ignorance are considered to be different. For example, it is considered like a precious jewel covered by impure mud. Such an assertion is called Kadag Stongchen. According to the tenets of the Lhundrub school, the basis is spontaneously accomplished from the very beginning.
Chinese
并且，因为无明不是由其他产生的，所以认为基和无明是无二无别的。例如，如果作为炼金术基础的铁从一开始就没有和金区分开来，就像不能变成金一样，这种观点是有缺陷的任运自成。第二种区分是，本净和任运自成都有三种。本净的三种是：法界本净、智慧本净、本净无垢或大。第一种，法界本净，以不净的泥土无法去除珍宝为比喻，认为基是法界，完全清净，不是无明的基。第二种，智慧本净，以珍宝被不净的泥土遮蔽而无法实现愿望，经过酸和碱清洗擦拭干净后能够实现愿望为比喻，认为果位的身和智慧通过五道去除无明暂时的污垢。任运自成的三种是：法性任运自成、法相任运自成、任运自成无垢或大。第一种，法性任运自成，如果金和铁从一开始就没有区分开来，那么炼金术的铁就不能变成金，就像泥土和木头等一样。以此为比喻，由于基无明和智慧无二无别存在的关键，没有超出一种法性的自性，因此，认为各个法相也相互任运自成。法相任运自成，当铁变成金时，金上不会显现铁的痕迹，但以铁本身变成金，没有单独舍弃铁为比喻，认为即使获得果位的身和智慧，也根本没有舍弃无明，认为轮回和涅槃二者没有超出这个。对这些的驳斥是，对认为是本净的有共同的过失和特殊的过失两种。共同的过失是，先前所说的如果没有错乱的基础就会变成过失的四种教理和理证会造成损害。特殊的过失是，如果像法界本净那样，就不可能产生错乱，因为基也不是无明传承的因。如果认为不是能力，那么尺度就会显现。如果认为无明是暂时的污垢，那么就会有阻断因就会阻断果的遍及。
English
And, because ignorance does not arise from other things, it is held that the base and ignorance are inseparable. For example, if the iron that is the basis of alchemy has not been distinguished from gold from the beginning, just as it cannot be transformed into gold, this view is a flawed spontaneous accomplishment. The second distinction is that both primordial purity and spontaneous accomplishment have three types. The three types of primordial purity are: Dharmadhatu primordial purity, wisdom primordial purity, and primordial purity without defects or great. The first, Dharmadhatu primordial purity, uses the analogy of a precious jewel that cannot be cleared by unclean mud, and considers the base to be the Dharmadhatu, completely pure, and not the base of ignorance. The second, wisdom primordial purity, uses the analogy of a precious jewel obscured by unclean mud that hinders the arising of desires, but after being washed and wiped clean with acid and alkali, desires can arise, and considers that the temporary stains of ignorance on the body and wisdom of the result are removed by the five paths. The three types of spontaneous accomplishment are: Dharmata spontaneous accomplishment, Dharmalakshana spontaneous accomplishment, and spontaneous accomplishment without defects or great. The first, Dharmata spontaneous accomplishment, if gold and iron have not been distinguished from the beginning, then the iron of alchemy cannot be transformed into gold, just like clay and wood, etc. Using this as an analogy, because the key to the base, ignorance and wisdom being inseparable, does not exceed the nature of one Dharmata, it is considered that each Dharmalakshana also spontaneously accomplishes each other. Dharmalakshana spontaneous accomplishment, when iron becomes gold, the marks of iron do not appear on the gold, but using the analogy of iron itself becoming gold without abandoning iron separately, it is considered that even if the body and wisdom of the result are obtained, ignorance is not abandoned at all, and it is considered that the two, samsara and nirvana, do not exceed this. The refutation of these is that there are two types of faults in considering it to be primordial purity: common faults and specific faults. The common fault is that the four doctrines and proofs mentioned earlier, which would become faults if there were no basis for delusion, would cause harm. The specific fault is that if it is like Dharmadhatu primordial purity, it is impossible for delusion to arise, because the base is also not the cause of the lineage of ignorance. If it is considered not to be a capability, then the measure will appear clearly. If it is considered that ignorance is a temporary stain, then there will be the pervasion that blocking the cause will block the result.
Chinese
因此，不应产生突发性的污垢，因为根本原因如来藏是无垢的。此外，如果按照原始清净的智慧来看，神和分别念就成了不同的。在获得身和智慧的时候，因为已经舍弃了错乱。如果承认，那么从这本身来说，“识之王”等等，以及从《斯帕卡布》中，“金刚持等等显现自相”等等，已经说得很清楚了。认为是任运自成也有共同的过失和个别的过失两种。第一，如果有错乱的基础，就会被四种理证所损害。个别的过失是，如果按照法性任运自成来看，就不应该舍弃错乱，因为基础和错乱没有分别。如果承认，那么修道就变得没有意义了。此外，如果按照有法任运自成来看，即使获得佛果也没有必要，因为没有超出无明的自性。总之，凡是有两种过失的，都会被任运自成的宗派所损害；任运自成有两种过失的，都会被原始清净的宗派所损害。因此，这四种宗派都是有缺陷的。原始清净无过失和任运自成无过失，从基础和结果不具备无明的角度来说，称为原始清净；从基础和结果没有舍弃无明的角度来说，称为任运自成。实际上，对于基础和结果两者，认为没有舍弃无明和不具备无明是相同的，比如流浪在民众中的王子一样。然而，如果认为这个见解是最好的，其他的都是愚痴，那么这就是执着自见为最好的见解，没有超出污垢的自性。为什么呢？因为所知事物的实相、自性、真谛是无二无别的，超出了意识的范围。因此，只要没有不净的污垢，如坏聚见、邪见、边执见、持戒禁取见、自见取见，就没有机会获得如所有性和尽所有性的智慧。大多数上师都持有原始清净的宗派，而拉杰·祖琼·喜饶扎巴则认为任运自成的宗派是合理的。经典