English
This is agreed upon. Because the elaboration of existence and non-existence is pacified in one's own nature, even the form body and wisdom are not established. However, in the appearance to others, the compassion of the Buddhas and the aspirations of those to be tamed cause the appearance of the form body together with its activities, which is regarded as being like a victory banner in the sky, a wish-fulfilling jewel, and a wish-fulfilling tree. As it says in the Engaging in the Bodhisattva Deeds, "The peaceful body clearly appears like a wish-fulfilling tree, like a wish-fulfilling jewel, it is non-conceptual. Until beings are liberated, it constantly brings prosperity to the world. This is appearance that is free from elaboration." Here, although it is similar to the self-nature of original purity, the form body and wisdom arise from what exists in the realm of subtle wisdom. In that way, it benefits those who have made aspirations for sentient beings to be directly benefited by the Buddhas. From the perspective of its essence, because it is spontaneously accomplished, it is distinguished by the difference that it is not desired to be produced by the cause of aspiration. Thus, in accordance with how it is said that complete enlightenment is realized in the primordial realm and that the two benefits are spontaneously accomplished from within the intention of the three bodies, it also appears in the common vehicle. As it says in the Treatise on the Buddha-Nature, "Uncompounded and spontaneously accomplished, not realized through the condition of others, endowed with knowledge, love, and power, the Buddha who possesses the two benefits is without beginning, middle, or end. Because it is self-nature, it is uncompounded. Because it possesses the peaceful Dharmakaya, it is said to be spontaneously accomplished. Because it is to be realized individually by oneself, it is not realized through the condition of others. Since one realizes these three aspects, one knows and is loving. Power is the power of wisdom and compassion, abandoning suffering and afflictions. The first three are for one's own benefit, the latter three are for the benefit of others." Thus it is said. Third, explaining how impure sentient beings are deluded, there are three parts: explaining the cause and condition of delusion, explaining the manner of appearance of delusion, and explaining the distinction between appearance and mind. First, explaining the cause and condition of delusion: The basis appearance, the spontaneously accomplished jewel treasury, appears, but due to ignorance, it is pacified, clinging to it as self-appearance. Relying on the focused mind of the four aggregates, which is the formless realm; and the mind of meditative concentration that lacks correct insight, relying on the body of pure light, which is
Chinese
色界的界，以及种种流动的粗大念头，依赖于有血有肉之身体的欲界，这三界众生所显现的，从初始的本初清净和任运成就，本体未曾移动的状态，在这种状态下，即使没有迷惑的显现及其原因，也意味着无因，无因的意思是基道智慧并非实有。但并非说基显现具有能显现的潜能，却没有传递的因。那么，迷惑的因从何而来呢？基的光芒显现为自显，却不认识自显的这部分无明，在初始的基中也没有，后来在基显现时也没有，所以是突发的。依靠这个，一切迷惑的因缘都会产生，所以是缘，这是智慧自己的力量变成了遮蔽自己的东西，所以称为唯一的无明。这仅仅是智慧的反面，不认识自己本性的因的状态。当它的力量减弱，产生微细的辨别智慧的力量，仅仅是不认识自己本性的反面，就是俱生无明，在这种状态下，不认识自知和光明为一体，从以自我和他人之心分为二的方面，即使没有显现出对名称、意义和自我的粗大念头，也变成了能够显现的部分，这种反面就是遍计所执的无明，这三者聚集在一起，就像眼、境和眼识三者聚集在一起，从眼睛的聚集，因接触而产生感觉一样，迷惑的四缘也会随之产生。那么，四缘如何产生的呢？基具有本体、自性和大悲三者，本体的光芒变成了像虚空一样敞开的部分。自性的光芒显现并存在，就像光环一样，是产生迷惑之境的因缘，就像具有形状和肢体的人，自然而然地产生一样。光明从无明的状态就存在，但由于三种无明的力量，变成了具有产生迷惑之识的因的力量的状态。显现为因缘
English
The realm of form and the various flowing coarse thoughts, relying on the desire realm of the flesh and blood body, the appearance of these sentient beings of the three realms is that, from the initial primordial purity and spontaneous accomplishment, the state where the essence has not moved from its own place, in this state, even without the appearance of delusion and its cause, it also means without cause, the meaning of without cause is that the base, path, and wisdom are not truly existent. However, it is not that the base appearance has the potential to appear, but there is no explanation for the lack of a transmitting cause. So, where does the cause of delusion come from? The appearance of the base's radiance as self-appearance, but not recognizing the part of self-appearance that is ignorance, is not present in the initial base, nor is it present when the base appears later, so it is sudden. Relying on this, all the causes and conditions of delusion arise, so it is a condition, which is that wisdom's own power becomes something that obscures itself, so it is called the single ignorance. This is merely the opposite of wisdom, the state of the cause of not recognizing one's own nature. When its power weakens and the subtle power of discriminating wisdom arises, the opposite of merely not recognizing one's own nature is co-emergent ignorance, in this state, not recognizing self-awareness and luminosity as one, from the aspect of dividing into two with the mind of self and other, even if coarse thoughts of name, meaning, and self do not appear, it becomes a part that can appear, this opposite is the ignorance of complete imputation, these three gather together, just as the three of eye, object, and eye consciousness gather together, from the gathering of the eye, feeling arises from contact, so the four conditions of delusion also arise. So, how do the four conditions arise? The base has three: essence, nature, and compassion, the radiance of the essence becomes a part that opens up like the sky. The radiance of nature appears and exists like an aura, it is the cause and condition for generating the deluded realm, just as a person with form and limbs arises naturally. Luminosity exists from the state of ignorance, but due to the power of the three ignorances, it becomes a state with the power to generate deluded consciousness. Appears as a causal condition
Chinese
由于对彼之慈悲智慧之光，细微的思维辨别之相显现之故，后续之错乱产生，故称自主之缘，如执持外相之镜面一般，是执持显现境之部分。二者共同聚集，外境与内境虽无差别成立，然成为于差别处所缘之境，即是所取之分别与能取之分别二者之所缘缘，如镜子与外相聚集而显现影像，镜子与影像虽无差别，然执持为差别一般。此三缘同时具足，故能作为错乱之流不断产生之缘，故称彼无间缘，由彼四者，于因与果，名与显现种种错乱之理，如《吉祥妙贤经》云：彼亦由四缘而错乱，终亦归于四缘。由执持因具有所缘之缘，错乱为种种果之因。由执持自主具有境之缘，错乱为种种名。由执持所缘具有心之缘，错乱为果无有穷尽。由彼无间执持具有者之缘，错乱为种种显现。如是。此四缘入道之方式为：于因之自性中，佛与有情相同，故于超越取舍之智慧中认知，故因之缘于自处解脱。种种境显现，回返法性自显，故从自主之缘解脱。彼亦知晓不超出自然之智慧，故从所缘之缘解脱。于无时之普贤王如来，从先后彼此之相违中，从彼无间之缘解脱。如是未解脱者，乃由因缘聚合，次第错乱之显现与错乱执持一同，串习转为强大，成为不如理作意之觉受，以及烦恼之聚合，以及彼等之所依身体与境与处所，以及成为器世间之习气坚固增长之故，于义上未曾存在之轮回之高低处与种种种类，此如成立般显现，如《秘密藏续》云：唉玛吙，如来藏中，由自之分别业所化现。
English
Due to the subtle appearance of discriminating aspects of the light of compassion and wisdom, subsequent confusions arise, hence it is called the dominant condition, like the surface of a mirror holding appearances, it is the part that holds the appearing object. When these two gather together, although there is no difference in the establishment of outer and inner realms, they become objects of focus in differentiated places, which are the objective conditions of both the apprehended and the apprehender. Just as when a mirror and an object gather together and an image appears, although the mirror and the image are not different, they are perceived as different. These three conditions, when present simultaneously, act as the cause for the continuous arising of confusion, hence it is called the immediate condition. From these four, the manner in which causes and effects, names and appearances are confused in various ways is as follows: From the Auspicious Beautiful One: 'That is also confused by four conditions, and ultimately it also comes down to four conditions.' From the condition of holding the cause as having an object, it is confused as the cause of various effects. From the condition of holding the dominant as having an object, it is confused as various names. From the condition of holding the object as having mind, it is confused as effects without end. From the immediate condition of holding as having a holder, it is confused as various appearances. Thus it is. The way these four conditions go on the path is as follows: In the nature of the cause, since Buddhas and sentient beings are the same, by recognizing it as wisdom beyond acceptance and rejection, the causal condition is liberated in its own place. When various objects appear, they revert to the self-appearance of reality, thus liberating from the dominant condition. Also, by knowing that it does not go beyond self-arisen wisdom, it is liberated from the objective condition. In the timeless Samantabhadra, from the contradiction of before and after, it is liberated from the immediate condition. Those who have not been liberated in this way, due to the accumulation of causal conditions, the appearance of confusion along with the grasping of confusion gradually becomes powerful, becoming the experience of improper attention, and the accumulation of afflictions, and their basis, the body, objects, and places, and the imprints of the container world becoming dense and increasing, the high and low places of samsara and various kinds that have never existed in reality appear as if they are established, as it is said in the Secret Essence Tantra: Emaho, from the Sugata-garbha, transformed by the karma of one's own thoughts.
Chinese
各种身体和享受，处境和痛苦等显现。如是说。 这样，在轮回的境地中，从最初的无明开始，十二缘起就像车轮一样，顺着规律不断地流转而形成轮回，那也是因为不认识慈悲的自性之力的三种无明就是无明。 从那之中，四种因缘是轮回的造作者。 从那之中，知识粗略地增长，对境的形态进行辨别就是名色。 从那之中，出现各种不同的名称和形色就是名色。 它的差别在于，各自的组成部分和颜色形成的就是六处。 从那之中，享受对境就是触。 从那之中，产生快乐、痛苦和不苦不乐三种感受就是受。 从那之中，贪恋快乐，不希望痛苦的意识就是爱。 从那之中，接受对境就是取。 从那之中，业和烦恼增长，投向后世的生命就是有。 从那之中，在不同的道中产生就是生。 在那之中，经历了童年和青年的阶段后，衰老和死亡就是老死。 以这样的生命为例，前世的死亡和有，基础光明消失。 有中阴显现的第一个刹那不认识自性就是无明，从那之后，到了后来死亡的境地时，外呼吸停止时就是死亡，在那之间的十二个就是顺生，在那之后，消融次第全部结束，到达基础光明的上面就是逆转，那也是从错觉显现中逆转，空性之后返回轮回时，从寂灭中解脱，自生的本来面目，最初的原始清净的显现生起，到法性中阴的显现等，都是从寂灭中解脱的缘起显现。 如果不认识自性，仍然会轮回，如果认识自性就能解脱，所以说轮回从寂灭中解脱。 那也是基础和基础显现两者都没有无明，但像云一样突然产生，成为因缘。 不清净的轮回之门一样显现，成为原因，所以在三界六道中各自迷惑。 第二，讲述错觉的显现方式是： 像这样，对基础显现执着为我，力量增长，在那力量的支配下，包含轮回的器世界和有情世界的法。