Chinese
那么，与它本体相同的有为法，瓶子的本体会生灭吗？如果像第一种情况那样，那么现在执持瓶子的识的第二刹那，瓶子的本体相续也会灭。因为本体相同。如果像第二种情况那样，那么无常的瓶子的本体就不相同了。因为生灭与不生灭是相违的法。要这样说。第四，确定任运大圆满的基之真理为三的量是，经中说：如是，胜义谛、世俗谛、以及无二和三种，以那三者平等而明。这样说。口诀是：那也是安立三种状态。理是：处所或自性的基，有法，确定为三种真理，显现为不混杂的分别二谛，自性无别完全圆满之故。因为即使是佛陀也不运用破斥。如果因不成，则通达的智慧会断绝。常遍。二者都以自续的经成立。所示为处所自性之基。第二，以四种方式指示了考察错觉现象的基：定义的确定，总的分类，详细的确定。第一种也有两种：破他宗和立自宗。第一种是，杰雅日瓦的一些人说，因为是被道者的心所考察，所以是考察的基。这样说是不合理的，因为假设的对境上，没有成立所断的实体。就像海市蜃楼不需要水坝一样。如果承认，那么在道者的相续上指示就没有意义了。而且道本身也成了考察的基。因为是被道者的心所考察。也这样说。还有如松的一些人说，是各自认识的智慧所考察的基。这样说也是不合理的，因为所有所知都成了考察的基。因为是智慧所使用的对境。考察周遍以经成立。如果承认，那么在所知上，没有不迷惑的法是不可能的。自宗是，因为没有真实成立，所以是颠倒地考察。因为说了次第道、轮回和灭、实执显现考察。那样的话，涅槃也成了颠倒的分别。如果这样问，那么，在执著的方面是承认的。在自相上也没有周遍。如果分类，有两种。考察的基是轮回的法和
English
So, does the conditioned phenomenon that is one with it, the substance of the vase, arise and cease? If it is like the first case, then now, in the second moment of the consciousness holding the vase, the continuum of the vase's substance will also cease. Because they are the same entity. If it is like the second case, then the impermanent vase's entity is not the same. Because arising and ceasing and not arising are contradictory phenomena. It should be said like that. Fourth, the valid cognition that ascertains the basis of the spontaneously accomplished great perfection as three truths is: From scripture, as it is said: Truths, conventional, ultimate, and non-dual and threefold as well, are clear because those three are equal in themselves. It is said. The instruction is: That also establishes the state of three aspects. The reasoning is: The basis of the state of affairs or nature, the subject, is ascertained as three truths, because it appears as two truths of non-mixing distinctions, and its nature is indivisible and completely perfect. Because even the Buddhas do not use refutation. If the reason is not established, then the wisdom of knowledge will be cut off. Constant pervasion. Both are established by their own lineage's scripture. The basis of the nature of the state of affairs is shown. Second, the basis for examining illusory appearances is shown in four ways: defining characteristics, general divisions, and specific determinations. The first also has two: refuting other systems and establishing one's own system. The first is that some of Je Nyariva say that because it is examined by the minds of those on the path, it is the basis for examination. This is not reasonable because the object of imputation does not establish the object to be abandoned. Just as a mirage does not need a dam. If you accept this, then teaching on the continuum of the path becomes meaningless. Furthermore, the path itself becomes the basis for examination. Because it is examined by the minds of those on the path. This is also said. Also, some of Ru's teachings say that it is the basis for examination by the wisdom of individual discernment. This is also not reasonable because all objects of knowledge become the basis for examination. Because it is the object used by wisdom. The pervasion of examination is established by scripture. If you accept this, then it is impossible for there to be a non-deluded phenomenon in the objects of knowledge. One's own system is that because it is not truly established, it is examined in a reversed manner. Because it is said that the stages of the path, samsara, nirvana, and the appearance of clinging are examined. In that case, nirvana also becomes a reversed conceptualization. If you ask, then it is accepted in terms of clinging. There is also no pervasion on its own character. If divided, there are two. The basis for examination is the phenomena of samsara and
Chinese
涅槃之法有二，如是说：所说二谛之法，即是轮回与涅槃。如是。具体而言，确定轮回之法有三：从何处迷乱之基，如何迷乱之方式，迷乱之自性未动摇于法性而显示。如是说：《眼释》中说：迷乱之基的方式是自性的，此总集必须如实知晓。如是。初者亦有二：破斥他宗与安立自宗。初者亦有二：说从有基而迷乱者，一派自生有缺陷者说：实相之基上，迷乱之因最初即已成立存在，从彼而迷乱之说不合理，若如此，则迷乱应无法断除，因其与基无别而成立，如金与铜锈。如是说：心性无有对境，却说实有自性为基，彼之种姓恒常堕落。如是。第二，说从无基而迷乱者，一派本净有缺陷者说：实相之基上，迷乱之因全然不成立，乃是突发性的。如是说亦不合理，若如此，则清净之佛陀亦应产生迷乱，因无因而生故，如虚空之花。如是说：于基上说本来无有，此说心中有之，凡是强加者即是断见。如是。自宗则认为，从有无二无而迷乱，实相之基上，无明与智慧无别，若证悟彼，即是智慧，若未证悟，即是迷乱，如药与樟脑。如是说：二义刹那无有差别，彼之因缘即是自性，如药之利害，一切无余因同一，不相同之差别各自显现，如是说故，乃是因缘之分。如是。我的上师说：无有基或迷乱之法，然迷乱有基，如绳索被误认为蛇。第二，如何迷乱之方式，有正文与顺带之义。初者是，如是说：《眼释》中说：因缘果生之时，方式与过患成立者，以譬喻而分别，顺带共同之义。
English
There are two dharmas of Nirvana. As it is said: The dharmas shown in the two bases of investigation are samsara and nirvana. So it is. Specifically, there are three ways to establish the dharma of samsara: the basis from which delusion arises, the manner in which delusion occurs, and the nature of delusion, which is shown without moving from the nature of reality. As it is said: In the Commentary on the Eye, it says: The way of the basis of delusion is of its own nature; this summary must be known for certain. So it is. The first also has two: refuting other views and establishing one's own view. The first also has two: One group, the spontaneously accomplished flawed ones, say that delusion arises from an existing basis. They say that the cause of delusion is already established and exists from the beginning on the basis of reality. It is unreasonable to say that delusion arises from that. If that is the case, then delusion should not be abandoned by abandonment, because it is established as inseparable from the basis, like gold and verdigris. As it is said: In the absence of an object of mind itself, to speak of self-nature as the basis for things, the lineage of that always falls. So it is. Secondly, some Kadag flawed ones say that delusion arises from a non-existent basis. They say that the cause of delusion is not established at all on the basis of reality, but is adventitious. That is also unreasonable. If that is the case, then delusion should also arise in the Buddhas of pure lineage, because it arises even without a cause, like a flower in the sky. As it is said: To say that there is no basis from the beginning, to say that this is in the mind, whatever is imputed is nihilistic. So it is. The self-view is that delusion arises from neither existence nor non-existence. On the basis of reality, ignorance and wisdom are inseparable. If that is realized, it is wisdom; if it is not realized, it is delusion, like medicine and camphor. As it is said: The two meanings are instantaneous and without distinction; the cause and condition of that is its own nature. Just like the benefit and harm of medicine, all without exception have the same cause. Different distinctions appear separately. Because it is said that, it is a division of conditions. So it is. My lama said: There is no basis or dharma of delusion, but there is a basis for delusion, like seeing a rope as a snake. Secondly, how does delusion occur? There is the main point and the incidental meaning. The first is, as it is said: In the Commentary on the Eye, it says: At the time when cause, condition, and result arise, the means of establishing the manner and faults, are distinguished by metaphors. Incidentally, the general meaning.
Chinese
对于地的解释。从“八”的意义上来说，第一是四种因：相续、相似、俱生、近取。所谓相续之因，即是心性本具的如来藏，然而由于未能如实认识，便成为了迷妄之因。如《如来藏狮吼经》所说：“自之分别乃业之幻化。”相似之因，即是俱生无明，与缘相遇则能生起迷妄，如金与垢染一般。如云：“大海阿赖耶，离二取分别，不生执着相。恒常显现自相，如眼不见眼般无明。”俱生之因，即是遍计所执的无明，善恶业的习气从阿赖耶识中产生，共同作用于高低之处。如云：“如来藏六因，生灭身受用，处所及轮回，痛苦等皆由邪分别。”近取之因，即是烦恼的“我执”，执着于遍计的习气阿赖耶识。如云：“聚集我执与我所之念，颠倒之力勤精进，乃是引向恶趣之导师。”第二是缘，即业和烦恼。业有三种：福德之业、非福德之业、不动之业。而这些的策动者，乃是五毒烦恼。如云：“次第三缘二，所依三业及，遍计无明五烦恼。”如此，因与缘有何差别呢？因是产生果之体性的，而缘则是使之产生差别的。第三是所生之体性——果，外为器世间显现为所取境，内为有情众生显现为能取境，以及执着之法，成熟为痛苦之相。如云：“次第三体性，器情世间之，显现与执着，诸法皆是也。”第四是时间，无始无终地在迷妄和痛苦的轮回中流转。如云：“次第三无始，无终之时起，于真实义理，因分别而失。”
English
Explanation of the ground. From the meaning of "eight," the first is four causes: continuum, similarity, co-emergence, and proximate cause. The cause of the continuum is the essence of mind itself, the Tathagatagarbha, but because it is not truly known, it becomes the cause of delusion. As it is said in the Lion's Roar of the Tathagatagarbha Sutra: "One's own conceptualizations are the emanations of karma." The cause of similarity is co-emergent ignorance, which, when it encounters conditions, can give rise to delusion, like gold and tarnish. As it is said: "The ocean, the Alaya, is free from dualistic distinctions, so attachment does not arise. Because self-characteristics always appear, it is ignorance like the eye not seeing the eye." The co-emergent cause is the ignorance of complete imputation, where the imprints of virtue and non-virtue arise from the Alaya and act together in high and low places. As it is said: "The Tathagatagarbha has six causes: birth, cessation, body, enjoyment, place, and cyclic existence, suffering, etc., all from wrong discrimination." The proximate cause is the affliction of self-grasping, which grasps onto the completely imputed imprints in the Alaya. As it is said: "Gathering self-grasping and the thought of 'mine,' with the power of inverted striving and diligence, it acts as the leader leading to bad states." Second is the condition, which is karma and afflictions. There are three types of karma: meritorious karma, non-meritorious karma, and unwavering karma. The instigators of these are the five poisonous afflictions. As it is said: "The three in order, two conditions, relying on the three karmas, completely imputed ignorance, the five afflictions." So, what is the difference between cause and condition? The cause produces the essence of the result, while the condition makes it different. Third is the nature of what is produced—the result: externally, the container world appears as the object of grasping; internally, sentient beings appear as the subject of grasping, and the phenomena of attachment mature into the aspect of suffering. As it is said: "The three natures in order, of the container and contents of the world, appearances and attachments, all phenomena are also." Fourth is time, wandering without beginning or end in the cycle of delusion and suffering. As it is said: "The three in order, from a time without beginning or end, the true meaning is lost due to discrimination."
Chinese
因此。 流转之理即是十二缘起。其中又分外内两种。第一种有六种因的联系和六种缘的联系。第一种是从种子到幼芽，然后依次是树干、树枝、树叶、花朵、果实。六种缘的联系是：四大、时节变化、种子成熟。 内部的十二缘起有四种意义：体性、分类、差别之义、完全归纳。第一种是没有它就不会产生，依靠而成立的东西。如云：依赖于什么而产生什么，那暂时不是它本身，也不是与它不同的东西。如是说。分类有无明等十二支。差别上，无明是遮蔽真如。行是缘于对境。识是分别了别。名是名蕴。色是能被烧、烂、硬、软所形成。六处是眼等六根生起。触是三者聚合而完全决断。受是体验。爱是对受产生贪执。取是对产生的原因和条件产生贪执。有是在母胎中业的习气转变成有能力的状态。生是从母胎中出来。老是青春逝去，相续变化。死是寿命的命根断绝。归纳是业、烦恼、痛苦三者。如云：经中说，第一、第八、第九是烦恼，第二和第十是业，其余七个是痛苦。如所说之义。因此，外十二缘起的方式向外流转，内十二缘起的方式向内流转。如云：十二缘起的规律，在外内二者中流转。如是说。 第五过患是：所欲求的远离正确的圣道，所应断的体验痛苦的感受。如云：远离圣道和感受痛苦，过患宣说为两种。如是说。 第六能立是：阿赖耶识刹那无常