English
And, from the Sutras: If one clings to emptiness as annihilation, it will become a great realm of annihilation. From this, if it transforms again, the path to liberation will be cut off. Thus it is said. From the Secret Essence Tantra: Since everything is pure from the beginning, it is not an object of mind. This is the extreme of annihilation, there is no liberation. Thus it is said. Nothing whatsoever exists; whatever is said is fabrication. The essence of meaning is completely absent; nothing exists, unborn, all becomes a futile annihilation. Thus it is. Fourth, the fault of erring from one side of non-duality. Honestly, some people say that on the basis of appearance, due to the transformation of impure appearances such as ignorance into pure appearances, if one does not recognize the actual meaning of the non-dual basis, it appears as samsara. However, if the co-emergent ignorance, that awareness, that uninterrupted clarity of awareness does not exist, it will fall into one side of pure appearance. If the uninterrupted appearance of the clarity of awareness of the ground and path does not exist, then there is no need for the aspect of the support of purification, it will become non-existent. Moreover, it cannot become the cause of the transmission of the error of samsara. Furthermore, the ground, samsara, and nirvana will become undifferentiated. If the error is large, it will be perpetually erroneous. If the error is small, then both inner and outer tantras will have faults, and so on. The cause of the appearance of the ground is ignorance, the condition is the abandonment and separation of afflictions, therefore, the result is the three realms of samsara and all that exists. If the appearance of the ground does not exist, then that one side of non-duality itself becomes the common ground of samsara and nirvana, which is not reasonable. It is also said in the extensive explanation: The Great Vehicle of means, purity and suffering, are also undifferentiated in conventional truth; it is only a matter of higher or lower views. Thus it is said. In the small text "Abiding in Self-Nature": All phenomena without exception, are not other than mind itself; all phenomena that appear in this way, are not phenomena with substance, but only the clear light of non-conceptual self-awareness, solely because of awareness. Appearances such as the world, support, and movement, have no essence in themselves. That itself is the Great Dharmakaya. Thus it is. Fifth, erring from the uncommon commonality. Honestly, the ground of reality, samsara and nirvana are undifferentiated, in equality, there is appearance and non-existence, emptiness, not establishing different kinds of one side. From awareness and non-awareness, samsara and nirvana arise, but the cause of samsara is ignorance, the condition is afflictions and all
Chinese
由于一切显现皆无自性，譬如樟脑这种药，对热病有益，对寒病有害，但樟脑本身并不成立利害。同样，轮回与涅槃的一切法，无余全部都以菩提心为唯一的因。由于觉与不觉的缘故，轮回与涅槃显现出不同的苦乐差别。正如《广大经》中所说，由于觉与不觉的因缘，才区分出轮回与涅槃。此外，《广大经》的经文中也说：六道众生的烦恼，显现为六道轮回的各种身体，这是由于与心识迷乱的善恶分别念相应的各种业力积累所致。五身任运成就，至高无上的金刚持，显现为智慧幻化的自光，这是从与证悟的本来面目相应的五种智慧的自光中显现出来的。因此，轮回与涅槃的一切法，在心性的真如中本为一体，但由于各自的显现，所见清净与不清净的缘故而区分。轮回与涅槃的行境虽然显现出善恶的不同，但在实相的体性上，轮回与涅槃并未脱离根本的显现，但迷乱的显现并非自性存在。因此，执着于迷乱之基的自性，以及否定根本显现的必要性，在这里都不存在。因此，轮回的世俗谛并非刻意要否定的，涅槃或胜义谛也并非需要执取的。那么，从无有有无差别的迷乱之基中，如何产生迷乱呢？这是由于不认识根本的自显任运成就之故，才会产生迷乱，就像把绳子误认为蛇一样。正如阿若的明点论中所说：没有迷乱之基，就不会产生迷乱。任运成就的自性中，迷乱之基并非自性成立，而是本来清净，如同虚空中的毛发。正如《光明经》中所说：如同太阳的中心没有黑暗一样，智慧的自显非分别念，烦恼轮回自然不存在。因此，是否认识本来清净任运成就，是轮回与涅槃产生的原因，就像樟脑一样。正如《广大经》中所说：如同药物的利害一样，一切无余都来自唯一的因，显现出不同的差别。
English
Since all appearances lack inherent existence, like the medicine camphor, which benefits those with fever but harms those with cold, yet camphor itself does not inherently establish benefit or harm. Similarly, all phenomena of samsara and nirvana, without exception, have a single cause in bodhicitta. Due to the power of awareness and unawareness, the differences of happiness and suffering in samsara and nirvana appear separately. As stated in the Extensive Sutra, it is due to the causes of awareness and unawareness that samsara and nirvana are divided into two. Furthermore, the Extensive Sutra also states: The various bodies of the six realms of beings, arising from the six streams of afflictions, appear due to the accumulation of various karmas corresponding to the good and bad conceptual thoughts of a deluded mind. The spontaneously accomplished five kayas, the supreme Vajradhara, appear as the self-radiance of illusory wisdom, arising from the self-radiance of the five wisdoms corresponding to the original face of realization. Therefore, although all phenomena of samsara and nirvana are one in the suchness of mind, they are differentiated by the power of pure and impure perceptions of one's own appearances. Although the realms of samsara and nirvana appear as separate good and bad, in the essence of reality, samsara and nirvana do not abandon the ground appearance, yet the deluded appearance is not perceived as self-existent. Therefore, there is no need here to assert the self-existence of the basis of delusion or to negate the ground appearance. Thus, the conventional truth of samsara is not something to be deliberately rejected, nor is nirvana or the ultimate truth something to be grasped. So, how does delusion arise from a basis of delusion that is indistinguishable from existence or non-existence? It is because of not recognizing the original self-appearing spontaneous accomplishment that delusion arises, just like mistaking a rope for a snake. As it is said in the Aro Dot Cycle: Without a basis for delusion, delusion cannot arise. In the very essence of spontaneous accomplishment, the basis of delusion is not established as self-existent but is primordially pure, like hairs in the sky. As it is said in the Clear Illumination: Just as there is no darkness in the center of the sun, the self-appearing non-conceptual wisdom, afflictions and samsara are naturally non-existent. Thus, whether one recognizes the primordially pure spontaneous accomplishment or not is the cause of samsara and nirvana, just like camphor. As it is said in the Extensive Sutra: Just like the benefit and harm of medicine, all without exception come from a single cause, appearing as different distinctions.
Chinese
显现。 又说，关于错乱之基，不作有无的增损。 那么，所谓的错乱之基，是指如来藏呢？还是指无明？如果如前者所说，那么错乱的体性将无法找到，因为如果依赖于基，就会变成自解脱。 如果如后者所说，那么将无法理解佛的密意，因为经中说，如果依赖于错乱，就不会有清净。 如果有人问：那么，传承的因是如来藏，如《秘密藏续》所说：无缚亦无解脱，本来任运圆满佛法。 以及《唉玛如来藏》中所说。 实际的因是俱生无明，如经中所说：由无明分别的能取所取。 如此，下乘将显现和空性二者视为不同的、片面的宗派之见，将轮回涅槃或二谛视为具有取舍的对立面。但在此，密咒轮回涅槃无别的基之义不需要这样，因为远离了片面的取舍。 第二，错乱的方式有两种：列举。第一，由于无明而不认识，总的显示错乱；正直。如上所述，无明和智慧的本初智慧在任何时间和情况下都是同时存在的。也就是说，无论过去、未来、现在三时，还是行住坐卧四种行为，虽然与自生智慧相伴，但始终无法见到智慧的意义并从中解脱，如《噶举八支》所说：本初与自身相伴，却未曾见面。 例如，就像眼睛自己无法看到自己一样，心也是如此，无法直接看到自己，因此，显现为能取所取二者，是从前者到后者盲目地附加，并且在各种错误的境域中持续不断。 第二，分开详细地显示，分为两种：列举。第一，显示；正直。错乱的总结是错乱产生的时间，错乱的因，错乱的缘，错乱的方式，错乱的体性，错乱的自性，以及错乱的过患。 第二，解释分为七个方面：列举。第一，时间；正直。怛特罗，也就是广大的续部中所说的时间是这样的：从无始以来，心
English
appears. And again, "Regarding the basis of delusion, free from exaggeration or denigration of existence or non-existence." So, does the term "basis of delusion" refer to the Sugata-garbha or to ignorance? If the former, then the nature of delusion cannot be found, because if one relies on the basis, it becomes self-liberated. If the latter, then the intention of the Buddha cannot be understood, because it is said in that very text, "If one relies on delusion, there will be no purity." If one asks: Then, the cause of the lineage is the Sugata-garbha, as it is said in the Guhyagarbha Tantra, "Without bondage, without liberation, the spontaneously perfect Buddha Dharma from the beginning." And as it is said in the Emaho Sugata-garbha. The actual cause is co-emergent ignorance, as it is said in that very text, "By the grasping and apprehending of ignorance's conceptualization." Thus, although the lower vehicles regard appearance and emptiness as separate, one-sided philosophical tenets, and consider samsara and nirvana or the two truths as having acceptance and rejection, here, the basis of the meaning of the inseparability of samsara and nirvana in Secret Mantra does not require this, because it is free from biased acceptance and rejection. Secondly, there are two ways of delusion: Enumeration. First, due to ignorance, not recognizing, generally showing delusion; Straightforward. As mentioned above, ignorance and the wisdom of primordial awareness are simultaneously present at all times and in all situations. That is, whether in the three times of past, future, and present, or in the four activities of walking, standing, sitting, and lying down, although accompanied by self-arisen wisdom, one never sees the meaning of that wisdom and is not liberated from it, as it is said in the Eight Commands, "From the beginning, accompanying oneself, yet not seeing the face." For example, just as the eye cannot see itself, so too the mind cannot directly see itself, therefore, the appearance of the two, grasper and grasped, is blindly attached from the former to the latter, and continues uninterrupted in various erroneous realms. Secondly, showing separately and in detail, divided into two: Enumeration. First, showing; Straightforward. The summary of that delusion is the time of the arising of delusion, the cause of delusion, the condition of delusion, the manner of delusion, the nature of delusion, the essence of delusion, and the faults of delusion. Secondly, the explanation is divided into seven aspects: Enumeration. First, time; Straightforward. Tantra, that is, the time spoken of in the extensive tantras, is like this: from beginningless time, the mind
Chinese
因为不认识自性而放任自流，以能取所取颠倒错乱的方式散乱而迷惑。如果说从无始以来没有产生，而是新产生迷惑，那么世界轮回就没有开始，而且按照“也”的说法，轮回就会有终结的过失。对此，《次第三摩地经》中说：“从无始以来，因未证悟真实义而退失。”《宝性论》中说：“因为存在和不认识，前后不住无始，超越限量无终，恒常不住轮回也转。”《总持经》中说：“在轮回无始无终的界中。”第二，原因有两种：一、宣说；二、解释。第一，宣说：自性因与如来藏相同，具有的因是无明，共同作用的因是能取所取三毒，近取因是烦恼的习气增长，投射因是积累三业，经中这样判定的。第二，解释分为五：一、满足；二、正直。第一，自性因：心性无因无缘，自生智慧中，有轮回和涅槃的种类差别，以及原因先后好坏差别的自性不成立的意义。因为不认识自性的缘故，显现为任何事物，所以基之实相显现为轮回迷惑的法，因此在坦特罗，也就是续部广说中，以前在不共的迷惑之基的章节中，续部中说：“实相有无无分别，彼之因缘自性力，如药之利害一样，一切无余一因生，不同差别各自显。”所说的意义是，这是五因中的第一个自性因。自性因本身也不是轮回之外存在的，就像水和湿性一样不可分割。第二，相似因：之前在基之实相的章节中，就像镜子和灰尘，天空和云彩的两种例子一样，因为智慧成立，所以无明成立。如果没有智慧，就没有被称为无明的定义，因此，如同本来就有自生智慧一样，俱生无明也本来就以时间和依赖，同时具有相同的状态。