English
Because the nature is primordially pure, and delusion is an adventitious defilement. Thus, even doubting the form is not a fault. Like this, when the nature of mind is ascertained, this very mind of deluded appearance, because it is free from being identified, there is nothing to be negated in conventional truth, and in ultimate truth, the nature of reality also does not need to be established separately. If, according to the tenets of some schools, one uses the two truths to establish and refute, then this tantric teaching itself is not needed. Furthermore, the answer is: answering broadly and answering narrowly. Broadly speaking, delusion arises from all three: the basis of delusion, the absence of a basis of delusion, and the indistinguishable. It is not that delusion arises from only one of these three. Why is that? Delusion arises from having a basis of delusion, like mistaking a variegated rope for a snake. Regarding this, it is said in the context of Aro's Bindu: "Without a basis for delusion, delusion will not occur." Delusion also arises from not having a basis of delusion, like an old woman with cataracts seeing hair falling in the sky. Regarding this, it is said in the Clear Illumination: "Just as there is no darkness in the center of the sun, other than the self-appearance of wisdom, afflictions and samsara are naturally absent." Delusion also arises from the indistinguishable, like camphor, which is medicine for someone with a fever but becomes poison for someone with a wind disorder. Regarding this, it is said in the Extensive Treatise: "Just like the benefit and harm of medicine, all without exception have one cause." In short, although the nature is primordially pure, abiding free from defilement, because definitive knowledge has not arisen, coemergent ignorance is the cause, and grasping at self-appearance as an object, with the imputational ignorance of dualistic appearance as the condition, delusion suddenly arises. Answering narrowly: the ground, the nature is primordially pure, liberated from the extremes of existence and non-existence, delusion arises because one does not recognize oneself. Just as when this very treatise explains that the ground is free from exaggeration and denigration: "All sentient beings of the six realms, the nature of mind is a wish-fulfilling jewel, however one thinks of appearances, delusion, existence, and non-existence are free from exaggeration and denigration." So, is the so-called basis of delusion referring to the Sugata-garbha or to ignorance with its causes? The former
Chinese
如果那样，就无法找到错觉的本质。如果按照后者，就无法找到佛陀的意旨。如果这样说，那么，传承或原因就是如来藏，实际的原因是无明。正如《秘密藏》中所说：唉玛吙！如来藏，被自己的分别念之业所缠绕。这很明显。共有两种错觉的方式：一是，总的来说，因为不了解无明而产生错觉；二是，直接说明从上述无分别中如何产生错觉：因为无明和智慧、本觉是无分别且平等存在的。那么，错觉是如何产生的呢？虽然过去、未来、现在三时都与法性自生之智慧相伴，但因为自己不认识自己，所以无法亲眼见到法性的意义。例如，眼睛自己看不到自己，却能看到各种各样的外境。同样，心也是如此，无法认识自己，却以外境的各种显现的力量，在能取和所取二者显现之时，将所有先后之法都进行命名，即命名为各种各样的名称和事物，在迷惑的各种对境中，持续不断地显现。接下来是分别详细地阐述。这有两种：一是，阐述；二是，详细解释错觉方式的总结是这样的：从错觉的时间、错觉的原因、错觉的条件、错觉的方式、错觉的本质、错觉的自性以及错觉的过患这七个方面，在下面详细解释错觉的意义，应该了解。接下来是详细的解释。这有七个方面：一是，时间；二是，密续，即《幻化网续》中所说：就像这样，从无始以来，心不认识自己，任其散乱，颠倒地执着能取和所取，并迷惑。如果从无始以来没有产生错觉，而是突然产生错觉，那么就会有从这个时间才开始产生的错误，这样一来，世界也会有开始产生的过失。如果世界有开始产生的过失，那么会有什么问题呢？因为错觉是突然产生的，所以错觉和智慧不是一体的，因此闻思修三道将会变得毫无意义，最终从成佛
English
If so, the essence of delusion will not be found. According to the latter, the intention of the Buddha will not be found. If so, the lineage or cause is the essence of the Sugata, the actual cause is ignorance. As it is said in the Guhyagarbha Tantra: "Emaho! The essence of the Sugata, is entwined by the karma of one's own conceptual thoughts." This is obvious. There are two ways of delusion: First, generally speaking, delusion arises from not understanding ignorance. Second, directly explaining how delusion arises from the above non-duality: Because ignorance and wisdom, primordial awareness, exist inseparably and equally. So, how does delusion arise? Although the three times of past, future, and present are always accompanied by the self-arisen wisdom of Dharmata, because one does not recognize oneself, one cannot directly see the meaning of Dharmata. For example, the eye cannot see itself, but it can see various external objects. Similarly, the mind is also like this, unable to recognize itself, but by the power of the various appearances of external objects, when the two, grasper and grasped, appear, all the preceding and following dharmas are named, that is, named as various names and things, and continuously appear in the various objects of delusion. Next is to explain in detail separately. There are two: First, the explanation; second, the summary of the detailed explanation of the way of delusion is like this: From the seven aspects of the time of delusion, the cause of delusion, the condition of delusion, the way of delusion, the essence of delusion, the nature of delusion, and the faults of delusion, the meaning of delusion will be explained in detail below, and should be understood. Next is the detailed explanation. There are seven aspects: First, time; second, Tantra, that is, as stated in the Mahamaya Tantra: "Like this, from beginningless time, the mind does not recognize itself, lets itself be scattered, clings to the grasper and grasped in a reversed way, and is deluded." If delusion did not arise from beginningless time, but suddenly arose, then there would be the fault of the world also having a beginning, saying that it arose from this time. If there is a fault that the world has a beginning, then what is the problem? Because delusion arises suddenly, delusion and wisdom are not one, so the three paths of hearing, thinking, and meditation will become meaningless, and ultimately from becoming a Buddha
Chinese
由于突然产生错觉，可能会变成有情众生，因此从无始以来就有了错觉。原因有两种：一是列举，二是阐述。自性因是如来藏，相应的因是无明和错觉，共同作用的因是能取所取二者，近取因是能投射三时的因，即业习成熟后无法避免的生，如果用五种方式来详细解释，就像这样解释。有五种，即：列举，自性因；阐述，未加改造的自生智慧的自性，没有轮回和涅槃的种类差别和传承差别，虽然它本身作为错觉的原因而存在，但由于显现的缘故，在续部，即广大的续部中也说，从无始以来就无二无别地错觉。意思是说，在五种原因中，第一个自性因，即自生智慧的自性本身，也并非与错觉不同，因为作为基础的法性，显现为各种各样的错觉显现，这就是自性因，即如来藏。上面所说的“以前说过”指的是：法主，在时间方面说，从无始以来心就放纵了，行持颠倒错乱的行为。对此进行确认和理解，如果考察经文本身，在错觉的基础方面说，就像药物的利益和损害一样，一切无余都是一个原因，因为看起来是这样，所以要进行考察。相应的因，阐述，以前的基础方面的例子，就像镜子和污垢，天空和云彩的两种例子一样，从原始以来，基础法性和无明是相应存在的，因为无明和智慧没有二者之分，所以相应的因是俱生无明。共同作用的因，阐述，能境和所境的一切分别念，能取和所取这二者，如果按照共同的宗派术语来说，就是共同作用的因。近取因说是三毒。如果把这二者确定为共同作用的因，并把地和经文对应起来，似乎就错了。因为那个原因而增长。这里虽然确定为近取，但因为这是积累的方式，所以是能投射的自性。就像灯光一样，在以后显现，这只是能投射的自性的例子。近取因。
English
Due to the sudden arising of delusion, there is a fault that one might become a sentient being, therefore, from beginningless time, there has been delusion. There are two causes: enumeration and explanation. The intrinsic cause is the Tathagatagarbha, the corresponding cause is ignorance and delusion, the co-operative cause is the two aspects of grasper and grasped, and the proximate cause is the cause that projects the three times, that is, the ripening of karmic imprints that cannot be avoided in birth. If explained in detail with five aspects, it is explained like this. There are five, namely: enumeration, the intrinsic cause; explanation, the unconditioned nature of self-arisen wisdom, in which there is no difference in the types of samsara and nirvana, and no difference in lineage. Although it itself exists as the cause of delusion, it is said in the Tantra, that is, the extensive Tantra, that from beginningless time there has been inseparable delusion. The meaning is that among the five causes, the first intrinsic cause, that is, the nature of self-arisen wisdom itself, is not different from delusion, because the basis, the dharmata, appears as various deluded appearances, this is the intrinsic cause, the Tathagatagarbha. The above-mentioned "previously said" refers to: Dharma Lord, in terms of time, from beginningless time the mind has been let loose, engaging in perverse and confused actions. To identify and understand this, if one examines the text itself, in terms of the basis of delusion, just like the benefits and harms of medicine, everything without exception is one cause, because it seems to be so, it should be examined. The corresponding cause, explanation, the example of the previous basis, like the two examples of a mirror and dirt, the sky and clouds, from the beginning, the basis dharmata and ignorance are correspondingly present, because there is no duality between ignorance and wisdom, so the corresponding cause is co-emergent ignorance. The co-operative cause, explanation, all the conceptualizations of object and subject, the two aspects of grasper and grasped, if according to common sectarian terminology, it is the co-operative cause. The proximate cause is said to be the three poisons. If these two are identified as the co-operative cause, and the ground and the text are matched, it seems to be wrong. Because of that cause it increases. Although it is identified here as proximate, because this is the way of accumulation, it is the nature of projection. Just like a lamp, appearing later, this is only an example of the nature of projection. The proximate cause.
Chinese
正确。 习惯是从持续不断中产生力量。首先是无明阿赖耶识。从那上面，前一刹那作为境，后一刹那作为有境显现，产生了所取和能取的二元性。在所取和能取的同时，对好的产生贪执，对坏的产生嗔恨，对中等的产生愚痴，生起三种毒，这是接近于接受错误的因，是投射的因。正确。 烦恼的因缘积累业的方式是，阿赖耶识中习气的力量增长。当那个习气被唤醒和激发时，结果就是连接相续。例如，像射箭一样，将箭完全拉满后发射，在发射的过程中没有浪费时间，直接射中地面一样，粗猛的业的种子发射出去后，在来世显现为身体，并且业果不会浪费，这就是投射的因。 ༈ 。因缘有两种，即：计算，业和，正确。 三界中安住的一切有情众生的生死轮回，以及上升到善趣和堕落到恶趣的因缘，是业和烦恼的力量成熟。善业十善和恶业十不善成熟后，首先在欲界产生。十善的善趣有十处，十不善的恶趣有十处，即在欲界的二十处产生。在十善的基础上，加上不动的业，即梵天之境，也就是四无量心和初禅的寻伺，二禅的喜乐，三禅的乐，四禅的舍和四禅定，获得稳固并成熟，就在色界的十七处产生，并显现为他们的行境。以及空无边处，识无边处，无所有处，非想非非想处的生处和四种等持的力量，如果成熟，相对于下界来说，就是智慧深奥的顶端，就在无色界的四种行境中显现而产生。是烦恼。正确。 如果将因归纳为一般，就是人。如果将果归纳为一般，就是阿修罗，将上界的视为天，因此五类有情众生都以五毒为道，成熟后就成为产生六道的因缘。如《怛特罗》，即《续部幻化网》广品第三品，讲述萨玛雅誓言根本十五条的章节中所说，可以参考那里。那么，在因的时候