English
Although peace and fruition are related as being of the same essence, this very continuum of expressive words, in order to refute those who are biased and dogmatic, although the words are confused and disordered, in reality, it fulfills the need. That which possesses the three connections of ground, path, and fruition is called the Tantra, meaning 'continuum'. The aforementioned confusion and completeness of the path and fruition also resemble the progression of the stages of the path, and if examined for meaning, it seems like the Dharma is complete. Whether this is a writing error needs to be examined. In reality, the Dharma of the path and fruition existing within oneself is the ground, realization is the path, and manifestation is said to be the fruition. In the Stages of the Path, it says: 'There is nothing else to be obtained from it. All are already matured, not progressing. That itself is the nature of the path.' Thus it is said. ༈ . The chapter's name and, Straightforward. The nature is free from artificiality and adulteration. Appearance is the unceasing manifestation of the power of self-awareness. Since it fulfills the need and possesses connection, the chapter cuts off the meaning of the Tantra and sets boundaries, therefore the chapter is the meaning of the first enumeration. ༈ . The appearance of illusion is twofold: the text and the chapter's name. The first is twofold: enumeration, teaching and, Straightforward. The summary words of the ground of illusion, the manner of illusion, and the nature of illusion, the meaning of illusion must be understood through the detailed explanation below. Detailed explanation. There are three: the ground of illusion, the manner of illusion, and the nature. The first has five: enumeration, the ground is free from superimposition and denigration, and, Straightforward. The mind-essence of all sentient beings of the six realms of existence is like a precious jewel, although horses and elephants, etc., are not inherently established, various needs arise, similarly, the illusion of the mind towards white, red, etc., although not inherently established. But sentient beings of the six realms, according to their own thoughts, from the appearance, having made the ground of illusion to exist, therefore the mind is inseparable from concepts, not separated, therefore various illusions appear, therefore it is free from superimposing existence and denigrating non-existence, the mind-essence exists completely without being mixed. ༈ . Due to the existence of the ground of illusion, the fault of illusion arises, and, Straightforward. The superimposition of considering the ground of illusion, which is not inherently established, as existing, thereby controlling, believing that illusion is inherently established, this biased person.
Chinese
如果有人对什么进行虚构呢？如果认为心性是无所缘且离于认知的，那么以什么方式认为迷惑之基是无明，并说有一个实体的无明存在于自相续中，作为迷惑的基础而存在呢？如果这样说，有什么过失呢？有四种过失：说迷惑存在于自相续中的那些人的种姓会堕入常见外道；就像从煤炭中无法产生海螺一样，会堕入基轮回的边际；听闻、思维、修习无法消除迷惑；以及基会变成具有能取所取的过失。没有迷惑之基，却有迷惑的过失，这是不合理的。即使基的自性是轮涅任运自成，但有些人诽谤说迷惑和基不是一体的。他们是如何诽谤的呢？他们认为基是轮涅任运自成，但基和思维的智慧是不同的，分别执着于它们。例如，就像兔子没有角一样，基的原始清净自性中根本没有迷惑。他们说，执着的智慧自性中没有基的原始清净。如果这样说，也有四种过失：进行诽谤的那些人会堕入断见外道；如果基和智慧是不同的，那么兔子没有角等不可能的比喻会出现在说基和智慧是不同的那些人身上，因为相对于基来说，会堕入涅槃的边际，因此不可能产生轮回。相对于智慧来说，因为会产生一切迷惑，所以不可能成佛，并且因为迷惑是突然产生的，所以轮回会有初始，并且以“也”字来说，即使最终成佛，迷惑也可能突然产生，从而变成众生。从二无对立的一方产生迷惑的过失，是不合理的。有些人说，无明是从二取中解脱且清净的轮涅二无对立，如果不知道这一点，就会显现为轮回。如果只有俱生无明不存在的法性，那么就会有过失。因为因明乘认为无明本身只是清净的所依，作为良好习气等的基础，并且认为它只是迷惑的基础，但不需要清净的所依，迷惑的基础中没有无明。
English
If someone were to fabricate about what? If it is thought that the nature of mind is without an object of focus and devoid of apprehension, then in what way is it thought that the basis of delusion is ignorance, and it is said that a substantial ignorance exists in one's own continuum, existing as the basis of delusion? If it is said like that, what faults are there? There are four faults: those whose lineage says that delusion exists in their own continuum will fall into the eternalist view of the heretics; just as a conch shell cannot come from coal, they will fall to the extreme of the basis of samsara; hearing, thinking, and meditating will not eliminate delusion; and the fault of the basis becoming one with grasping and being grasped will occur. It is unreasonable to have the fault of delusion without a basis of delusion. Even though the essence of the basis is spontaneously accomplished samsara and nirvana, some biased individuals have slandered that delusion and the basis are not one. How do they slander? They think that the basis is spontaneously accomplished samsara and nirvana, but the basis and the wisdom of thought are different, separately clinging to them. For example, just as a rabbit does not have horns, there is no delusion at all in the essence of the basis of primordial purity. They say that there is no basis of primordial purity in the essence of clinging mind. If they say that, there are also four faults: those who slander will fall into the nihilistic view of the heretics; if the basis and the mind are different and dissimilar, then the examples of impossible things like a rabbit's horns will occur to those who say that the basis and mind are different, because in relation to the basis, they will fall to the extreme of nirvana, so it is impossible for samsara to arise. In relation to the mind, because all delusions arise, it is impossible to become a Buddha, and because delusion arises suddenly, samsara will have a beginning, and with the word "also," even if one eventually becomes a Buddha, delusion may suddenly arise and become a sentient being. The fault of delusion arising from one side of non-duality is unreasonable. Some individuals say that ignorance is the non-dual samsara and nirvana that is reversed and purified from dualistic grasping, and if one does not know this, it appears as samsara. If it is only the nature of reality in which co-emergent ignorance does not exist, then there is a fault. Because the causal vehicle considers ignorance itself to be merely a support for purification, as a basis for good imprints, etc., and although it is considered to be only the basis of delusion, it does not need a support for purification, and there is no ignorance in the basis of delusion.
Chinese
因此，轮回不可能产生，为什么不可能产生呢？因为轮回的因是不明，缘是烦恼，断除了三界轮回的众生不可能产生，因为这不合道理，所以不会产生。从片面性和非共同的无二中产生错觉。正直！阿赖耶识，胜义法性的自性，如果认为有错觉的基础，因为与认识不可分离，所以会显现各种各样的错觉，轮回和涅槃的体性没有差别，安住于无别之中，虽然从明和不明中产生轮回和涅槃，但是轮回的因不明和缘烦恼，其自性不可得，那就是涅槃的自性，例如，药物樟脑对热病有益，对冷病有害，但是樟脑的体性是一样的，同样，所知轮回和涅槃所包含的一切法，无一例外，其根本原因都安住于无别的唯一之中，从明和不明的缘起，轮回和涅槃的不同之处，各自显现出来，经中这样说过，因此，明和不明的缘起区分了轮回和涅槃，所以轮回和涅槃各自显现。那么如何显现呢？在广大的经文中也这样说，五道、六道众生显现为各种各样的轮回之身，这是与心错觉的分别念所显现的以及所积累的业相符的身。身和智慧无别，殊胜的身，如来之身，远离生灭的金刚身，显现为五种智慧的自光之身，这是与证悟自心的本面相符的五种智慧的自光，显现为五部佛的身。经文中说，轮回和涅槃在显现为不同时，其心性是一样的。因此，轮回和涅槃的一切法，在心的如来藏中是一样的，但是由于清净和不清净两种缘起的区分，轮回和涅槃二者的行境不同，所以各自显现。在显现的时候，在根本法性的自性上，没有断除错觉，所以会显现各种各样的错觉，在显现的时候，因为不可得错觉的自性，所以说有错觉的基础是妄加安立，说没有是诽谤，这都是没有的，因为安住于无别之中。具有宗派偏见的人认为，无别中不应该有错觉，因为根本自
English
Therefore, it is impossible for samsara to arise. Why is it impossible? Because the cause of samsara is ignorance and the condition is afflictions. It is not reasonable for sentient beings of the three realms of samsara to arise because the afflictions have been abandoned. Therefore, it will not arise. Delusion arises from partiality and the non-common non-duality. Straight! The essence of the ground, the ultimate nature of reality, if it is considered to have a basis for delusion, because it is inseparable from recognition, various delusions will appear. The nature of samsara and nirvana is not different, and they abide in non-duality. Although samsara and nirvana arise from knowledge and ignorance, the cause of samsara is ignorance and the condition is afflictions. The self-nature of that is not perceived, and that is the self-nature of nirvana. For example, the medicine camphor is beneficial for those with hot diseases and harmful for those with cold diseases, but the essence of camphor is the same. Similarly, all phenomena included in knowable samsara and nirvana, without exception, their fundamental cause abides in non-dual oneness. From the conditions of knowledge and ignorance, the differences between samsara and nirvana appear separately. It is said in the tantras that because knowledge and ignorance separate the conditions, samsara and nirvana appear separately. So how does it appear? It is also said in the extensive scriptures that the five paths and the six realms of beings appear as various bodies of samsara. This is the body that corresponds to whatever mental delusions arise and whatever karma is accumulated. The body and wisdom are inseparable. The supreme body, the body of the Tathagata, the indestructible vajra body that is free from birth and death, appears as the self-luminous form of the five wisdoms. This is the self-luminous light of the five wisdoms that corresponds to the face of realizing one's own mind, and it appears as the body of the five victorious families. The scriptures say that when samsara and nirvana appear as different, their mind-essence is the same. Therefore, all the phenomena of samsara and nirvana are the same in the Suchness of the mind, but because of the separation of the two conditions of pure and impure vision, the objects of samsara and nirvana are different, so they appear separately. At the time of appearance, on the essence of the ground nature of reality, delusion has not been abandoned, so various delusions will appear. At the time of appearance, because the self-nature of delusion is not perceived, saying that there is a basis for delusion is fabrication, and saying that there is not is slander. These are all non-existent, because it abides in non-duality. People with sectarian bias think that there should be no delusion in non-duality, because the fundamental self-
Chinese
因为本性本来就是清净的，而错乱是突如其来的污垢。这样说来，即使怀疑形相也没有过错，像这样，在心性确定的时候，这个错乱显现的心本身，因为没有能被指认的，所以在世俗谛上没有需要否定的，而在胜义谛上，实相的体性也没有另外需要成立的。如果按照一些宗派的观点，用二谛来进行破立，那么就不需要这个密宗的教法了。另外，回答是：从广义上回答和从狭义上回答两种。从广义上说，错乱从有错乱之基、无错乱之基、有无差别这三者都会产生错乱，不是只从三者中的任何一个产生错乱。这是为什么呢？从有错乱之基产生错乱，比如把花色的绳子误认为是蛇。关于这一点，《阿若的明点论》中说：“没有错乱之基，就不会产生错乱。”从没有错乱之基也会产生错乱，比如患了白内障的老妇眼前出现头发的幻影。关于这一点，《光明疏》中说：“如日轮中无黑暗，除了智慧自显现，烦恼轮回自然无。”从有无差别也会产生错乱，比如樟脑这种药，对热病患者是药，对风病患者却变成毒药。关于这一点，《广大论》中说：“如药之利害一样，一切无余皆一因。”总之，虽然自性本来清净，远离污垢，但是，由于没有生起定解，俱生无明为因，执著自显现为境，以能取所取二相的遍计无明为缘，所以会突然产生错乱。从狭义上回答是：基，自性清净，解脱了有无二边的中道，因为自己不认识自己而产生错乱。就像这部论典在讲解基远离增益和损减时所说的那样：“六道一切有情众，心性如意珍宝珠，无论如何思念显，错乱有无离增损。”那么，所谓的错乱之基，是指如来藏呢？还是指具有因的无明呢？前者