English
Saṃsāra is interrupted, boundless, and revolves without a definite end. Because both revolve on their own, sometimes it appears as if it exists, and sometimes it appears as if it does not. Because it revolves in cause and effect, the cause is suffering, and the result is the origin. In constant revolution, the wheel of happiness, suffering, and equanimity continuously abides. Because it revolves in impermanence, there is nothing certain like this, therefore it is called saṃsāra. The beginning of these is: because it cannot be distinguished anywhere, it is not corporeal, and there is no name for face and hands. There is no coming and going, therefore there is no name for conceptualization. Because it is all time, there is no name for before and after. Because it constantly abides, there is no name for change and gain or loss. Because it abides in wisdom, knowing and awareness are clear in their own nature. Because it does not fall to any side, it is nothing. Because it is without limit, it arises in any way. Like that, the initial basis, because it is uncreated, is liberated from arising. Because it is naturally pure, it has transcended karma and habitual tendencies. Like that, from what is not established anywhere, external colors and objects of focus from consciousness, objects of white and red colors, and appearances as ornaments and enjoyments arise. As such, the external appearing stirs the mind with internal movement. The wind that moves in between connects, and for the direct object, the mind's appearance, which is coarse, grasps different things. Because of the difference in objects, delusion arises from different karma and habitual tendencies. Appearing as different is the beginning of saṃsāra. This concludes the first part, along with urging the collector. Having shown the basis of the beginning of saṃsāra and the nature of the basis, now the second part explains how delusion initially arises from ignorance, which is the sole cause. It is explained through object and grasping, etc. The object is light, color, and wisdom, and due to internal delusion, the wind of karma stirs. The mind, with light and color as the basis for grasping, connects with wind and consciousness, appearing as the twelve links of dependent origination, such as ignorance, thus the beginning of saṃsāra arises. Here, ignorance has three aspects: essence, definition, and division. The essence is to obscure the true meaning. The definition is that ignorance is the basis; as such, the way the basis of things exists, because it is not self-arisen and self-liberated, not naturally pure, it is called ignorance. If divided,
Chinese
由俱生唯一之无明、俱生之无明、遍计之无明三者显现错乱，其中也阐述了俱生唯一的错乱方式。于错乱非错乱任何处皆不成立，从无执着中，认为“此乃不成立”，此念头本身即已陷入错乱。譬如，于任何处皆不成立且无执着中，认为“此乃不成立”，此念头本身即已陷入错乱，犹如命名为“无名”便已成名一般。因此，非错乱与错乱二者根源相同，故称“俱生唯一之无明”。于此，错乱与非错乱二者显现，此称之为“俱生之无明”。如是，二与一等种种于相异之境显现，显现之境又因遍计而陷入错乱，此称之为“遍计之无明”。因未能从无别之自性中了知俱生唯一，故陷入俱生唯一之无明，成为错乱之根源。又因未能从自身本性中了知无错乱与错乱，故认为“唯有此非错乱才是真实”，此种执着便成为轮回之开端。从唯一的无明中生出贪欲、嗔恨、愚痴三毒，众生以身语意做出错乱之举，其中贪欲自身有微细烦恼百种，嗔恨有粗大烦恼百种，愚痴生出微细与粗大二取之烦恼百种，贪欲生出微细与粗大之我执二十五种，愚痴生出微细且未曾明示之二十五种，嗔恨生出粗大且涉入种种支分之五十种，总计四百种烦恼于众生之身成熟之际，便成熟为四百种不同之有情身。如是，种种不同之身，也因轮回之缘而以身、光、智慧、觉性、法性、非错乱、真实、本来清净八者作为稳固之基础。因俱生唯一从根基处存在，故非错乱本身也转变为错乱之算计。如是，第二支分之义，阐述了从俱生唯一之无明中最初产生错乱之基础的方式。现在开始讲述内
English
Through the three, the single ignorance of self, the co-emergent ignorance, and the imputed ignorance, illusion is shown. Among these, the way illusion arises from the single ignorance of self is explained. Furthermore, it is not established anywhere whether it is illusion or not illusion, and from the absence of grasping, the thought that 'this is not established' itself becomes an illusion. For example, it is like giving a name to something that is nowhere established and has no grasping, and that very act of naming makes it a name. Therefore, since non-illusion and illusion have the same cause, it is called the single ignorance of self. When illusion and non-illusion appear as duality, it is called co-emergent ignorance. Thus, when two and one, etc., appear as different objects, and that appearance is mistaken through imputation, it is called imputed ignorance. Because the single nature of self is not understood from the undifferentiated nature, it becomes the single ignorance of self, which becomes the root of illusion. Furthermore, because it is not understood that there is no illusion or non-illusion in one's own nature, the very act of designating 'this non-illusion is true' becomes the beginning of samsara. From that single ignorance arise the three poisons of desire, hatred, and delusion. Beings make signs of illusion through body, speech, and mind. Desire itself has a hundred subtle afflictions, hatred has a hundred coarse afflictions, delusion has a hundred afflictions of grasping both subtle and coarse, desire has twenty-five subtle and coarse self-grasps, delusion has twenty-five subtle and unexpressed ones, and hatred has fifty coarse ones that engage in various branches. Thus, when the four hundred afflictions ripen in the bodies of beings, they ripen into four hundred different types of beings. These different bodies also take the eight—body, light, wisdom, awareness, dharmata, non-illusion, truth, and primordially pure—as a definite basis due to the conditions of samsara. Because the single nature of self exists from the beginning, non-illusion itself becomes a calculation of illusion. Thus, the second meaning of the branch explains how the initial basis of illusion arises from the single ignorance of self. Now, concerning the in-
Chinese
第三个内容，关于俱生无明产生错觉的方式的阐述是：从“彼”和“俱”等词语开始阐述。其中，“彼”指的是未曾从任何基础中分离出来的那个。“俱”指的是与伴随者一起，伴随者指的是依赖于不同基础的，例如未错乱的伴随者（འཕུར་ཞེས་པའི་ཟླ་མ་འཁྲུལ་བ་）。在这些伴随者中，哪一个是未错乱的呢？如果像“一个绵羊”一样只有一个，那么未错乱本身就会变成错乱，因此是“一”。它从何处产生，并以不迷惑的方式执着呢？从行为的智慧或者无知中产生。产生的过程是怎样的呢？像寡妇的儿子一样产生。它产生后会做什么呢？在轮回成熟的时候，会让轮回的众生在四百种不同的身体中成熟。像这样产生后，会从突发的情况中产生错觉，仅仅从自性产生中不会产生错觉。像这样，从无生之处显现出景象，这就是产生，仅仅是赋予了“胜义谛的法性”这样的名称，通过聚集一切，从显现为虚假的遮蔽中，仅仅通过赋予名称而产生错觉。这是胜义谛的真实不迷惑。这是世俗谛的两个部分。从俱生无明的两个对境中显现出来。烦恼粗细的作用是：从执着于业的主人和属于我的事物，以及对外境的一切进行割舍的六识中，从不断寻求的转变，以及分别念、我慢、嫉妒这五种，以及转变执着的五种。胜义、世俗和法性这二十种，通过俱生无明转变为众生的界和蕴。以上阐述了第三个内容，即俱生无明产生错觉的方式。现在阐述第四个内容，即遍计所执无明产生错觉的方式：从“彼境显现之差别”等词语开始阐述。它的对境，即世俗和胜义的显现的两个部分显现出来的作用，在差别上，对境是不同的。从根境、智慧的对境和心的对境等等中，一切都是众多的。从对境和意识的混合中，产生了文字幻化的集合、显现色法的集合和假立名称的集合。这些都是通过对具有确定名称的智慧对境，以迷惑和不迷惑的方式进行假立。
English
The third topic, the explanation of how co-emergent ignorance causes delusion, is explained by "that" and "co-" and so on. Among them, "that" refers to that which has not been separated from any basis. "Co-" means together with companions, and companions refer to those that rely on different bases, such as the non-deluded companion of "flying." Among these companions, which one is non-deluded? If there is only one, like "a sheep," then the non-deluded itself will become deluded, so it is "one." From where does it arise and cling in a non-confused way? It arises from the wisdom of action or ignorance. How does it arise? It arises like the son of a widow. What does it do after it arises? When samsara matures, it causes sentient beings in samsara to mature in four hundred different bodies. Having arisen in this way, delusion arises from sudden occurrences, and non-delusion arises only from the arising of self-nature. In this way, the appearance that arises from the unborn is birth, and merely giving it the name "dharmata of ultimate truth," through the gathering of all, delusion arises merely by giving a name from the appearance of false obscurations. This is the non-deluded truth of ultimate truth. These are the two parts of conventional truth. From the appearance of the two objects of co-emergent ignorance, the function of coarse and subtle afflictions is: from clinging to the master of karma and what belongs to me, and from the six consciousnesses that sever all external objects, from the constantly seeking transformation, and the five of conceptual thought, pride, and jealousy, and the five of transforming clinging. These twenty, ultimate, conventional, and dharmata, are transformed into the realms and aggregates of sentient beings by co-emergent ignorance. The above explained the third topic, how co-emergent ignorance causes delusion. Now, the fourth topic, the explanation of how imputed ignorance causes delusion, is explained starting from "that object, the difference in appearance," and so on. Its object, the function of the two parts of the appearance of conventional and ultimate, appearing, in difference, the objects are different. From the sense objects, the objects of wisdom, and the objects of mind, etc., all are many. From the mixture of object and consciousness, there arise the collection of illusory letters, the collection of appearing forms, and the collection of imputed names. All of these are imputed through the object of wisdom with definite names, in a deluded and non-deluded way.
Chinese
显现从色产生，是声音和词语。由此安立为名。由此执取的心之因，身体四大之部分成熟，各种缘起，以及与法相应的计算差别，在这些中迷乱，于以真实执取的心的显现。如是，从上面的四种显现中取四种因，由不迷乱之因智慧所作，于此不迷乱，诸佛所安立，众生不迷乱，佛迷乱。譬如与自己的面容相似，如果无有面容之因，则无有在镜子中显现之缘，如是无有佛，则无有众生到来的因。又从面容之因观察，以缘镜子显示，于其中面容自性显现，此乃镜子。其中显现的是我的面容显现，如是想此有我的面容一般。从思虑者观察风的吹动方向，此乃迷乱。此乃不迷乱。此乃执二，是思虑者向外观察的思虑。由主宰者境识二者，于境决定，于时决定而执取。于思虑者的名安立各种名称，是为遍计所执。从因之缘，以及所缘之缘，以及主宰者之缘，业和习气等混合相同。因缘迷乱之习气，身体成熟之时，水之身体四种，地四种，火四种，风四种，八者二倍变为十六种。如是第四个内容，从遍计所执的无明中迷乱的方式，那些就是无明的迷乱方式。现在第五个内容，从行之不净分中显示迷乱，以行等显示，于何处有不迷乱之聚集，迷乱聚集于部多，众生聚集于部多，如是聚集，以三界轮回而安立的迷乱是，名之聚集二十五，因之聚集二十五，色之聚集二十五，种种生起的聚集二十五，如是聚集一百，以士夫所作之一业而轮回的，显现生起，获得生之身体，获得蕴、界、处等。
English
Appearance arises from form, which are sounds and words. From that, names are established. From that, the mind grasps the causes of the four elements of the body maturing, various interdependent originations, and calculations of differences that accord with the Dharma. Being confused in these, it is the appearance in the mind that grasps them as true. Thus, from the above four appearances, taking four causes, done by the non-deluded cause, wisdom. To that, the Buddhas have designated as not being confused, sentient beings are not confused, Buddhas are confused. For example, it is like one's own face. If there is no cause of the face, there is no cause for appearing in the mirror. Similarly, without a Buddha, there is no cause for sentient beings to come. Moreover, observing from the cause of the face, by showing the mirror as a condition, the nature of the face appears within it, this is a mirror. What appears within it is the appearance of my face, like thinking that this is what my face is like. From the thinker, looking at the direction the wind is blowing, this is delusion. This is not delusion. This is grasping at duality, it is the thinking of the thinker looking outward. By the master, the object and consciousness, grasping the object as definite and the time as definite. To the name of the thinker, various names are given, this is complete imputation. From the cause of the cause, and the cause of the object, and the cause of the master, actions and habits are mixed and the same. When the habit of delusion by conditions, the body matures, the water body is fourfold, earth fourfold, fire fourfold, wind fourfold, the eight doubled become sixteen. Thus, the fourth content, from the delusion of ignorance of complete imputation, those are the ways of delusion of ignorance. Now the fifth content, showing delusion from the impure aspect of formation, is shown by formations and so on. Where there is a non-deluded gathering, delusion gathers in the Bhuta, sentient beings gather in the Bhuta, thus gathered, the delusion established by the cycle of the three realms is, the gathering of names is twenty-five, the gathering of causes is twenty-five, the gathering of forms is twenty-five, the gathering of various arising is twenty-five, thus the gathering is one hundred, by the one action done by the Purusha, the appearance arises, obtaining the body of birth, obtaining the aggregates, realms, and sources, and so on.