English
It is unreasonable. From the 'Heart Drop' it says: Those who falsely impute and are attached, to the mind-essence that has no object, say that things have self-nature as a basis, the lineage of such people will always fall. Therefore, there are four faults: first, error becomes self-nature and always exists; second, the basis falls to the extreme of samsara; third, hearing, thinking, and meditating cannot eliminate error; fourth, the basis becomes the object of grasping. The first fault is: error, as a phenomenon, becomes self-nature and always exists, because there is a source of error from the beginning. If this reason cannot be established, then the commitment that there is a source of error is overturned. If you admit it, then the 'Stages of the Path' says: Because the nature of samsara is not seen, it is clear. The second fault is: the basis, as a phenomenon, falls to the extreme of error, because there is a source of error. If you admit it, then the 'Stages of the Path' says: Self-nature is inherently inseparable, so it is clear. The third fault is: the basis of error, as a phenomenon, hearing, thinking, and meditating cannot eliminate error, because there is a source of error. If you admit it, then this itself says: Through the combination of hearing, thinking, and meditating, all that arises naturally is spontaneously accomplished, so it is clear. The fourth fault is: error, as a phenomenon, the basis becomes the object of grasping, because there is a source of error. If you admit it, then the 'Three Successive Chapters' says: All the limits of characteristics are completely separated. And the 'Extensive Treatise' says: The wisdom that is free from grasping, so it is clear. Some also think that error arises from nothing, but this is also unreasonable. From the 'Heart Drop' it says: The defamer, towards spontaneous accomplishment, distinguishes it as different, for this, this is impossible, saying that the basis has never existed. If you say that it exists in the face of attachment, then whatever defamation there is, it is a nihilistic view, these two are different, all impossible things will happen, and the beginning will also arise. Therefore, there are four faults: first, co-emergent ignorance cannot be established; second, the basis falls to the extreme of nirvana; third, samsara arises initially; fourth, even the Buddha with a pure continuum will have errors. The first fault is: the basis, as a phenomenon, co-emergent ignorance cannot be established, because there is no source of error. If you admit it, then the 'Spark' says: Not having arisen with definite knowledge is co-emergent ignorance, so it is clear. The second fault is: the basis
Chinese
因此，这将导致堕入涅槃的极端。为什么呢？因为没有错觉的基础。如果承认，那么《道次第》中说：“涅槃也不存在。”这很清楚。第三个错误是：作为基础的事物，轮回应该有开端。为什么呢？因为没有错觉的基础。如果承认，那么《总经》中说：“轮回没有开始也没有结束。”这很清楚。第四个错误是：作为基础的事物，清净相续的佛陀也会产生错觉。为什么呢？因为即使错觉在基础上不存在，也会产生。如果承认，那么《如来藏经》中说：“如是逝者也只是从各种执着中解脱。”这很清楚。还有些人说：从错觉的基础存在与不存在无分别中产生错觉。这也是不合理的，因为作为错觉的基础的事物，不应该从无分别中产生错觉。为什么呢？因为错觉和基础两者都存在。如果承认，那么《广大论》中说：“诸法无分别，是一体的。”这很清楚，而且基础的自性本来就是完全清净的，错觉是突如其来的污垢。那么应该如何回答呢？从广略两种方式来说，广说就是扩大来说回答，略说就是缩小来说回答。第一种是，错觉从错觉的基础存在、不存在、无分别这三者中产生，而不是仅仅从这三者中的任何一个产生。为什么呢？因为错觉也从错觉的基础存在的事物中产生，比如对境上存在将花绳误认为蛇的意识，在感官上存在将海螺看成黄色，在意识上存在梦境的显现等等。例如，将花绳误认为蛇，是因为蛇的实物存在才产生错觉，如果不存在就不会产生错觉。同样，因为所知的事物本性中存在错觉的基础，所以会产生错觉，如果不存在就不会产生，因为没有原因就不会产生结果。这在《阿若提且》中说：“没有错觉的基础，就不会产生错觉。就像没有真实，就不会产生真实一样。”还有，在原始清净的自在者中，也会从没有错觉的基础中产生错觉，比如吃了莨菪的老妇人眼前，天空会掉落发丝一样。也就是说，在基础上连错觉的名字都没有，因为基础是法界，非常清净，没有污垢。这在《光明疏》中说：“如太阳的中心
English
Therefore, it would follow that one falls into the extreme of Nirvana. Why? Because there is no basis for delusion. If you accept that, then the Lamrim says, "Nirvana also does not exist." This is clear. The third fault is: the basis, the conditioned existence, should have a beginning. Why? Because there is no basis for delusion. If you accept that, then the General Sutra says, "Conditioned existence has no beginning and no end." This is clear. The fourth fault is: the basis, the Buddha with a pure lineage, should have delusion. Why? Because even though delusion does not exist in the basis, it still arises. If you accept that, then the Tathagatagarbha Sutra says, "The Thus-Gone One is also merely liberated from various attachments." This is clear. Furthermore, some say: delusion arises from the inseparability of the existence and non-existence of the basis of delusion. That is also unreasonable, because the basis of delusion should not arise from inseparability. Why? Because delusion and the basis both exist. If you accept that, then the Extensive Treatise says, "All dharmas are inseparable and one." This is clear, and the nature of the basis is primordially pure, while delusion is a sudden stain. So how should one answer? From the two ways of extensive and concise, the extensive is to answer by expanding the words, and the concise is to answer by narrowing the words. The first is that delusion arises from all three of the existence, non-existence, and inseparability of the basis of delusion, and not just from any one of those three. Why is that? Because delusion also arises from the existence of the basis of delusion, such as the consciousness that mistakes a mottled rope for a snake in the object, seeing a conch shell as yellow in the sense organ, and the appearance of dreams in the consciousness, and so on. For example, the delusion of mistaking a mottled rope for a snake is because the object, the snake, exists, and if it did not exist, there would be no delusion. Similarly, because there is a basis for delusion in the nature of knowable things, delusion arises, and if it did not exist, it would not arise, because a result without a cause does not arise. This is said in the Aro Thigle cycle: "Without a basis for delusion, delusion will not arise. Just as without truth, it will not arise." Also, in the primordially pure sovereign, delusion also arises from the absence of a basis for delusion, like the appearance of hairs falling in the sky before the eyes of an old woman who has eaten thorn apples. That is to say, there is not even the name of delusion in the basis, because the basis is the Dharmadhatu, which is very pure and free from stains. This is said in the Clear Illumination: "Like the center of the sun
Chinese
就像夜晚没有黑暗一样。如是说。那么轮回的错觉是从哪里产生的呢？就像吃了毛发食物而看到天空中有毛发掉落一样，是由无明的缘故产生的。正如《总集经》中所说：有寂的一切法，都只是显现而已，并非实有。如是说。此外，在基础不确定的情况下，错觉也可能从有无不分的错觉之源产生，例如药物樟脑。也就是说，所有的错觉都来自于不执着于胜义谛，不停止于世俗谛，不确定于无分别。通过证悟的因缘而解脱的智慧，通过不证悟的因缘而产生无明错觉，因此基础本身是无法区分的。例如，樟脑本身没有药物和毒药的区别，但对热病患者有益的药物，对寒病患者有害而变成毒药，但樟脑本身是没有区别的。正如《总集经》中所说：这是因为因缘如是。以及《心髓》中所说：二谛有无无别中，彼之因缘自性故，如药之利害一般，一切无余一因生，不合差别各自分明。如是说。第二，简略地用狭隘的语言来回答：基础自性清净，解脱于有无中观之边，因自己不认识自己而产生错觉。正如《心髓》中所说：六道一切众生之，心性如意宝珠般，如何思念显现中，错觉之源有无无诽谤。如是说。那么，所谓的“错觉之源”是指如来藏，还是指具有因的无明呢？如果像前者那样，就无法理解佛陀的密意；如果像后者那样，就无法理解错觉的自性。传承之因是如来藏，直接之因是无明。正如这部经中所说：唉玛，从如来藏中，由自己的分别念和业力而产生错觉。对此，《释疏·针》中说：那些自己不认识的就是俱生无明，它是基础。如是说，这很明显。此外，在“无缚无解脱，本来任运成就佛法”的语境中，表达了基础本来清净任运成就的空性。
English
Just like there is no darkness in the night. Thus it is said. Then, from where does the illusion of samsara arise? Just as seeing hairs falling from the sky due to eating hair food, it arises from the cause of ignorance. As it is said in the General Sutra: All phenomena of existence and transcendence are merely appearances, not real. Thus it is said. Furthermore, in a situation where the basis is uncertain, illusion can also arise from the source of illusion that is indistinguishable between existence and non-existence, such as the medicine camphor. That is to say, all illusions arise from not focusing on the ultimate truth, not stopping at the conventional truth, and not being certain about non-duality. Wisdom that is liberated by the cause of realization, and ignorance and illusion that arise by the cause of non-realization, therefore the basis itself is indistinguishable. For example, camphor itself has no distinction between medicine and poison, but a medicine that is beneficial to those with feverish diseases becomes poison because it is harmful to those with cold diseases, but camphor itself is indistinguishable. As it is said in the General Sutra: This is because the conditions are as they are. And as it is said in the Heart Drop: In the non-discrimination of existence and non-existence of the two truths, because its cause and condition are its own nature, just like the benefit and harm of medicine, all without exception arise from one cause, and dissimilar differences appear separately. Thus it is said. Secondly, to answer briefly in narrow language: The basis is naturally pure, liberated from the extremes of existence and non-existence and the Middle Way, and illusion arises because one does not recognize oneself. As it is said in the Heart Drop: The mind essence of all six realms of beings is like a wish-fulfilling jewel, in whatever way it is thought, in the appearance, there is no slander of the source of illusion, existence or non-existence. Thus it is said. Then, does the so-called "source of illusion" refer to the Tathagatagarbha or to ignorance with its causes? If it is like the former, one will not understand the Buddha's intention; if it is like the latter, one will not understand the nature of illusion. The cause of the lineage is the Tathagatagarbha, and the direct cause is ignorance. As it is said in this very text: Alas, from the Tathagatagarbha, illusion arises from one's own conceptual thoughts and actions. To this, the commentary Spar Khab says: Those who do not recognize themselves are co-emergent ignorance, which is the basis. Thus it is said, which is obvious. Furthermore, in the context of "unbound, unliberated, spontaneously perfect Buddha Dharma from the beginning," the emptiness that is in harmony with the basis, primordial purity, and spontaneous accomplishment is expressed.
Chinese
应当这样做。 那些本净任运各自，在理解、区分、过失陈述上，重复四次。 首先，理解是，按照本净的宗义，基从原始以来就是本初清净的。 因为无明是突发的垢染。 所以，基和无明被认为是不同的。 例如，就像珍宝被不净的泥土覆盖一样，这被称为本净有缺失。 按照任运的宗义，基从一开始就是任运成就的。 因为无明不是外来的。 所以，基和无明被认为是无二无别的。 例如，如果炼金术的基铁从一开始就不是金铁无别，就不能被转化为金子一样，这被称为任运有缺失。 第二，区分是，本净和任运都有三种。 本净的三种是：法界本净、智慧本净、本净无缺失或大。 首先，法界本净是，以珍宝没有不净泥土的遮蔽为比喻，认为基法界是完全清净的，不是无明的基。 第二，智慧本净是，以珍宝上产生所需所欲的障碍，被不净的泥土覆盖，用酸和碱清洗擦拭干净，产生所需所欲为比喻，认为果位身和智慧上的无明，通过五道被断除。 任运的三种是：法性任运、有法任运、任运无缺失或大。 首先，法性任运是，如果从一开始金铁就不是无二无别，那么炼金术的铁就不能被转化为金子，就像泥土木头等一样。 以此为比喻，因为基上明和智慧无二无别存在的要点，没有超出法性一味的自性。 所以，各个有法也完全没有断除无明，被认为是互相任运成就的。 有法任运是，在铁被转化为金子的时候，金子上没有铁的痕迹显现，但是，铁本身被转化为金子，并没有单独断除铁，以此为比喻，即使获得果位身和智慧，也完全没有断除无明，认为轮回和涅槃二者没有其他差别。 在这些上