Chinese
如果说，因为是考察的基础，所以会陷入错误的臆测中。这并不周遍于自相，而只是执著于显现。为什么呢？因为过去不是自相的作用范围，轮回的自相错乱是虚假的。两个自相都不能被衡量，同样是因为执著显现才能衡量，所以没有过失。因此，衡量执著显现没有过失。那么，轮回和涅槃的两种执著显现是分别衡量的吗？不是的。虽然从显现的角度来看是绳子，但从执著的角度来看，就像执著为蛇一样。虽然从显现的角度来看是过去，但从执著的角度来看，执著于轮回的集合是可以衡量的。第二，在《次第三》中说：“所示二考察之法，即是轮回与涅槃。”因此，确定轮回之法和确定涅槃之法。第一，在《心滴》中说：“错乱之基，错乱之方式，自性，总合而完全知晓。”因此，从何处错乱的基础，如何错乱的方式，错乱的自性不离法性而反复思量。第一也有，遮止，安立，舍弃三种。第一，有些人说，娘·贝炯等，从本来就有的错乱之基中错乱。这不合理。在《心滴》中说：“受增益所支配之人，于心性无所缘，说事物自性为基，彼之种姓恒时堕落。”因此存在四个过失。第一，错乱自性恒常存在。因为从本来就有的错乱之基中错乱。如果因不成，则誓言破损。如果承认，在《道次第》中说：“轮回自性不可得，因此。”这很清楚。第二个过失是，基础会堕入轮回的边际。因为有错乱之基。如果承认，在《彼论》中说：“自性自然无有分别。”这很清楚。第三个过失是，听闻、思惟、修习三者不能消除错乱。因为错乱之基本来就存在。如果承认，在《根本续》中说：“听闻、思惟、修习之结合，自生任运自然成。”这很清楚。第四个过失是，基础会变成能取所取。因为本来就有错乱之基。如果承认，在《次第三》中说：“一切相之边皆离。”以及，在《广大论》中说：“离能取所取之智慧，
English
If it is said that it would lead to false speculation because it is the basis of examination, it does not pervade the self-characteristic, and it is merely clinging to appearance. Why? Because the past is not the object of self-characteristic activity, and the self-characteristic of samsara is false because it is delusion. Since both self-characteristics are equally unsuitable for measurement, there is no fault because they are measured by clinging appearance. Therefore, there is no fault in measuring clinging appearance. So, are the two clinging appearances of samsara and nirvana measured separately? No, although from the aspect of appearance it is a rope, from the aspect of clinging, it is like clinging to a snake. Although from the aspect of appearance it is the past, from the aspect of clinging, the collection of clinging to samsara is what is to be measured. Second, in the Three Successive Stages, it says, "The dharma shown as two bases of examination is samsara and nirvana." Therefore, it is the determination of the dharma of samsara and the determination of the dharma of nirvana. First, in the Heart Drop, it says, "The basis of delusion, the manner of delusion, the nature, should be completely known by combining them." Therefore, the basis of delusion from where, the manner of how it is deluded, the nature of delusion is considered without moving from the dharma nature. The first also has three: negation, establishment, and abandonment. First, some say that Nyak Benjung and others are deluded from the basis of delusion that has existed from the beginning. This is not reasonable. In the Heart Drop, it says, "Those who are dominated by imputation, on the mind itself which has no object, say that things have a self-nature as a basis, their lineage always falls." Therefore, there are four faults. First, delusion as self-nature becomes permanent. Because it is deluded from the basis of delusion that has existed from the beginning. If the sign is not established, the commitment is broken. If you accept, in the Stages of the Path, it says, "The nature of samsara is not perceived, therefore." This is clear. The second fault is that the basis will fall to the extreme of samsara. Because there is a basis of delusion. If you accept, in that very text, it says, "Nature is naturally inseparable." This is clear. The third fault is that the three of hearing, thinking, and meditating will not eliminate delusion. Because the basis of delusion has been perceived from the beginning. If you accept, in the Root Tantra, it says, "By the combination of hearing, thinking, and meditating, self-arisen, all at once, spontaneously accomplished." This is clear. The fourth fault is that the basis will become the object and subject. Because there has been a basis of delusion from the beginning. If you accept, in the Three Successive Stages, it says, "All characteristics are completely separated from extremes." And, in the Extensive Treatise, it says, "The wisdom that is separated from object and subject,
Chinese
如是说已明了。又有些人说，即使没有错乱的基础也会错乱，这是不合理的。在《心滴》中说：“诽谤者是任运成就，与其不符而各自执着，对于彼者而言那是不可能的，于基位上本来没有却说有，于执着心的面前是有的，凡是诽谤都要观察，彼与彼二者是不同的，不可能的一切生起最初不生。”因为有四种过失损害的缘故。哪四种呢？第一，俱生无明不成立，因为没有错乱的基础。如果承认，在《破除黑暗》中说：“没有生起决定的知识，即是俱生无明。”如是说。第二种过失是，基堕入寂灭的边，因为没有错乱的基础。如果承认，寂灭也是不存在的，这样会受到损害。第三种过失是，轮回没有最初，因为从没有错乱的基础而错乱的缘故。如果承认，在《总集经》中说：“轮回没有初始也没有终结。”如是说。第四种过失是，对于相续清净的佛陀也会产生错乱，因为错乱虽然在基位上没有，但却是突然产生的缘故。如果承认，在《心滴》中说：“如来也是从各种执着中解脱的。”如是说。又有些人说，从错乱的基础有无差别中错乱。这也是不合理的，因为基的自性本来就是清净的，而错乱是突然的垢染的缘故。第二、自宗有广略两种说法，第一种是，从错乱的基础有、无、有无差别这三种都会错乱，并非仅仅从任何一种错乱。因此，从错乱的基础有也会错乱，就像因为有蛇，所以绳子上会产生执蛇的意识一样。就像《阿若滴丽》的教言中说：“没有错乱的基础就不会产生错乱，就像没有真实就不会产生它一样。”在此，喇嘛大乐逝世说：基上没有错乱，但错乱有基，就像绳子错认为蛇一样，这样区分开来说。又从没有错乱的基础也会错乱，就像有眼翳的人的眼中，从空中掉落毛发一样。就像《光明疏》中说：“如太阳的中心没有黑暗一样。”以及《总集经》中说：“从有和寂灭中解
English
Thus it is clear. Again, some say that even without a basis for delusion, delusion occurs, which is unreasonable. In the Heart Drop it says: "The accuser is spontaneously accomplished, differing from it and separately grasping. For that, that is impossible. Saying that it does not exist at the base, but exists in the face of clinging mind. Whatever accusation is, look at the cut. That and that are different, and all impossible arising does not arise initially." Because of being harmed by four faults. What are they? First, co-emergent ignorance is not established, because there is no basis for delusion. If you accept, in the Splitting Needle it says: "The non-arising of definite knowledge is co-emergent ignorance." So it is. The second fault is that the base falls into the extreme of nirvana, because there is no basis for delusion. If you accept, nirvana also does not exist, so it is harmed. The third fault is that samsara has no beginning, because delusion arises from no basis for delusion. If you accept, in the General Sutra it says: "Samsara has no beginning or end." So it is. The fourth fault is that delusion can also occur to a Buddha with a pure lineage, because delusion, although not present at the base, arises suddenly. If you accept, in the Heart Drop it says: "Even the Thus-Gone One is merely liberated from various clingings." So it is. Again, some say that delusion arises from the undifferentiated presence or absence of a basis for delusion. This is also unreasonable, because the nature of the base is primordially pure, and delusion is an adventitious stain. Second, in our own system, there are two kinds of statements, broad and narrow. The first is that delusion arises from all three: the presence, absence, and undifferentiated presence or absence of a basis for delusion. It does not arise from just one of them. Therefore, delusion also arises from the presence of a basis for delusion, just as the consciousness of grasping a snake arises in a rope because there is a snake. As it says in the Aro Thigle cycle: "Without a basis for delusion, delusion cannot occur, just as it does not arise without truth." Here, the great Lama Desheg said: Although there is no delusion at the base, delusion has a base, just as a rope is mistaken for a snake, thus distinguishing and saying. Also, delusion arises from the absence of a basis for delusion, just as hairs fall from the sky in the vision of someone with cataracts. As it says in the Clear Illumination: "Just as there is no darkness in the center of the sun." And in the General Sutra it says: "From existence and liberation from
Chinese
所有世俗的法，都只是显现而已。如是说。从无分别中也会产生错乱，因为在实相的基础中，由于无明与智慧无分别的关键，因此从证悟或未证悟中，显现出解脱或错乱。就像樟脑无分别地既是药也是毒，对热病患者是药，对风病患者则变成毒一样。就像《心髓》中所说：二谛有无无偏颇，彼之因缘自性故，如药之利害一般，一切无余因唯一，不合差别各自分别显。如是说。第二，如果从语言狭隘的角度来说，基之自性清净，超越有无中观之边，但由于自己不认识自己而产生错乱。如《心髓》中所说：六道一切众生之，心性如意宝珠般，如何思虑显现上，错乱之基有无无增损。如是说。第三，即使如此，所谓的“错乱之基”，是指如来藏呢？还是指具有因的无明？如果是前者，将无法理解佛陀的密意；如果是后者，将无法找到错乱的自性。答：没有过失。相续之因是如来藏，直接之因是无明。详细内容将在稍后解释。第二，错乱的方式。如《幻化差别论》中所说：因缘果生之时，道理与过失成立者，以譬喻表示而分别。因此有八个意义。第一，因有总和别两种。第一种是：轮回的一切法都源于执着于我。如该论中所说：有根之过患源于执着于我。以及《后分经》中所说：无始时之烦恼我，因执着故仅是错乱。如是说。第二种是：如《次第三》中所说：相续相似俱生近取。因此有四种。相续之因是：法界自性清净，本来无垢的如来藏。虽然是这样，但不认识它，就变成了错乱之因。如该论中所说：唉玛，如来藏中，由自之分别念业所化现。如是说。相应的因是：法性与俱
English
All worldly phenomena are merely appearances. So it is said. Even from non-duality, confusion arises. Because in the basis of reality, due to the key of non-duality between ignorance and wisdom, liberation or confusion appears depending on whether one realizes it or not. Just as camphor is both medicine and poison without distinction, it is medicine for those with fever and becomes poison for those with wind disorders. As it is said in the Heart Drop: The two truths, without bias of existence or non-existence, because its cause and condition are its own nature, like the benefit and harm of medicine, all without exception are of one cause, dissimilar differences appear separately. So it is said. Secondly, if considered from the perspective of narrow language, the basis, self-nature, completely pure, liberated from the extremes of existence and non-existence, is confused because it does not recognize itself. As it is said in the Heart Drop: The mind-essence of all six realms of beings is like a wish-fulfilling jewel. As thoughts arise in appearance, the basis of confusion has no addition or subtraction of existence or non-existence. So it is said. Thirdly, even so, is the so-called "basis of confusion" referring to the Sugata-garbha or to ignorance with its causes? If the former, the Buddha's intention will not be understood; if the latter, the nature of confusion will not be found. Answer: There is no fault. The continuous cause is the Sugata-garbha, and the direct cause is ignorance. It will be explained in detail later. Secondly, the manner of confusion. As it is said in the Explanation of Different Illusions: At the time when cause, condition, and result arise, those who establish the reasons and faults, distinguish by illustrating with examples. Therefore, there are eight meanings. First, there are two types of causes: general and specific. The first is: All phenomena of samsara arise from clinging to a self. As it is said in that text: The fault of the root of existence arises from clinging to a self. And as it is said in the Later Treatise: The afflictions of beginningless time, the self, are merely confusion because of clinging. So it is said. The second is: As it is said in the Three Successive Ones: Continuous, similar, co-emergent, proximate taking. Therefore, there are four. The continuous cause is: the Sugata-garbha, the nature of the Dharma-realm, completely pure, originally without defilement. Although it is so, not recognizing it becomes the cause of confusion. As it is said in that text: Alas, from the Sugata-garbha, it is transformed by the karma of one's own thoughts. So it is said. The corresponding cause is: Dharma-nature and co-