Chinese
如果说是他体，就会产生外道所主张的“我”成立，以及能取和所取在各自相续中真实存在的过失。那么应该怎样呢？应该从一和异的自性中解脱，或者是不杂乱而完全圆满，就像在广说不杂乱完全圆满的章节中所说的那样。如果是一，就会有如下过失。《智慧深邃》中说： “错觉的觉心，各个众生的心，如果是一，善恶的异熟果，未经造作，一切众生都应感受。因为业的异熟果不是共同成立的缘故，串习增长，是错觉的痛苦。” 如果说是他体，就像外道吠陀的边见密语派的章节中所说的那样。如果不是一，就会有如下过失。《智慧深邃》中说：“因为法性身没有变化的缘故，以智慧观察，不是一个境也不是非一个境，对于自心错觉的显现没有怀疑。因此，诸根的境在基上不存在。” 以及，《辩驳答复》中说：“法性一，没有差别，以执着的识见为他体。他体是执着，不杂乱是执着，一切事物是执着，无事物性也是执着执着。” 以及，“三毒的根本是执着，不是执着的识，他体不杂乱的理由是，有，胜心没有宣说。” 这样说。没有两者的过失并且从他体中解脱，在《显现十七法》中说：“觉心各个众生的心，如果是一，善恶的异熟果，未经造作，一切众生都应感受。如果不是那样，就不能成为真实义，因为异熟果不是共同的缘故。不是一，那本身没有产生，因此，在他体的意义上也不行，是从一和他体中解脱的。” 这样说。以及，《龙钦饶绛》中说：“在平等的虚空中没有偏袒，没有从广大的虚空中移动，无数的微小虚空都包含其中，没有定准变成什么都包含在虚空中。” 这样说。《一切乘的判别日光极明》中，是显示基位实相的第一品。
English
If it is different, the fault of the "self" asserted by the non-Buddhists being established, and the grasper and the grasped being truly existent in their own continuums will occur. Then how should it be? It should be liberated from the nature of one and different, or it should be unmixed and completely perfect, just as it is explained in the section on extensively explaining unmixed complete perfection. If it is one, there will be the following fault. In "Profound Wisdom": "The deluded mind of realization, the minds of individual beings, if it is one, even the ripening of virtue and vice, without being practiced, all should experience. Because the ripening of karma is not commonly established, the suffering of delusion is due to the increase of habituation." So it is said. If it is different, it is as explained in the section on the secret utterances of the Tirthika Vedas. If it is not one, there will be the following fault. In "Profound Wisdom": "Because the Dharmakaya is without change, examining with intelligence, it is not one object nor not one object, there is no doubt about the appearance of self-mind delusion. Therefore, the objects of the senses do not exist on the ground." And, in "Refutation and Response": "The nature of reality is one, without division, but the consciousness of grasping sees it as different. Difference is grasping, non-mixture is grasping, all things are grasping, even non-existence is grasping grasping." And, "The root of the three poisons is grasping. It is not the consciousness of grasping, the reason for difference and non-mixture is that existence was not spoken by the Victorious One." So it is said. Without the faults of both and liberated from difference, in "Seventeen Appearances": "The mind of realization, the minds of individual beings, if it is one, even the ripening of virtue and vice, without being practiced, all should experience. If it is not so, it cannot be the true meaning, because the ripening is not common. Not one, that itself is not born, therefore, it is not suitable in the sense of otherness either, it is liberated from one and other." So it is said. And, in "Longchen Rabjam": "In the expanse of equality there is no partiality, without moving from the great expanse, countless small expanses are all-encompassing, uncertain, whatever happens is encompassed in the expanse." So it is said. In "The All-Illuminating Sun, Differentiating All Vehicles," the first chapter is the chapter showing the state of the ground.
Chinese
阐述五光身体的错乱之基，以及阐述法性境的错乱之基。首先，阐述由觉性心所产生的错乱之基：从何处产生错乱呢？从法界产生错乱。基础是从阿赖耶识产生错乱。错乱的原因是无明。时间是从无始以来产生错乱。本体是由于我执的认知介入而错乱于轮回。错乱的方式是将心性执为一分为二，从而错乱为外内器情。什么产生错乱呢？染污意产生错乱。由什么产生错乱呢？由自己的自性无明产生错乱。错乱的方式就像车轮或水桶的提手一样，从一个到另一个地错乱并循环。错乱的开端是：错乱为我执、生死、敌友、苦乐、轮回涅槃之相。错乱的结果是：六道恶趣。错乱的例子是：如同虫子的口水从自身产生又与自身相合一样。《广大论》中说：从无始以来，心已放逸，颠倒错乱地行事，对所取和能取之事极度执着，因此在轮回中恒常漂泊。又如《秘密藏》中说：于我等也。在《安乐如来藏》中说：由自己的分别念业所化现，种种身体和受用，处所和痛苦等等，执着为我和我所，无人束缚，无有束缚，没有可以束缚的事物，分别念执着为我。又如《决定义总集》中说：最初、现在、最后，本体、相、定义，例子、征相、对治仅仅是区分，以各种方式概括。等等。第二，阐述五光身体的错乱之基：从法性清净的虚空中，觉性的自性光芒，五种颜色的光，在法界清净的明点虚空中显现，觉性停止并转变为意，因此看到了微细的景象。在那里，对五种光进行思量，产生怀疑，认为光是从我产生的吗？还是我从光产生的？没有认识到自显的光显现为五种颜色，产生了二取，进入了俱生无明。什么和什么一同产生呢？无明和智慧二者一同产生。在哪里产生呢？在无有造作的法性虚空中产生。
English
Explaining the basis of delusion of the five lights of the body, and explaining the basis of delusion of the realm of dharmata. First, explaining the basis of delusion by consciousness of awareness: From where does delusion arise? It arises from the realm of dharma. The basis is that it arises from the alaya. The cause of delusion is ignorance. The time is that it has been deluding since beginningless time. The essence is that it is deluded into samsara by the entry of the knowledge of self-grasping. The way of delusion is that the mind itself is grasped as one into two, and thus deluded into outer and inner, container and contents. What is deluded? The afflicted mind is deluded. By what is it deluded? One's own self-ignorance is deluded. The manner of delusion is like the wheel of a chariot or the handle of a water bucket, deluding and circling from one to another. The beginning of delusion is: delusion into the form of self-grasping, birth and death, enemies and friends, happiness and suffering, samsara and nirvana. The result of delusion is: the six realms of suffering. The example of delusion is: like the saliva of a worm arising from itself and conforming to itself. In the Extensive Treatise it says: From beginningless time, the mind has been let loose, acting perversely and confusedly, clinging intensely to the object of grasping and the grasper, thus constantly wandering in samsara. And as it says in the Secret Essence: To us too. In the Blissful Tathagatagarbha it says: Emanated by the karma of one's own conceptual thoughts, various bodies and enjoyments, places and sufferings, etc., grasping separately as self and mine, no one binds, there is no binding, there is nothing to be bound, conceptual thought is grasping as self. And as it says in the Definitive Meaning Gathering: First, present, last, essence, characteristic, definition, example, sign, antidote, merely differentiation, summarized by various aspects. And so on. Second, explaining the basis of delusion of the five lights of the body: From the space of the purity of the basis dharmata, the self-radiance of awareness, the five forms of colored light, arise in the space of the bindu of the purity of the realm of dharma, awareness ceases and transforms into mind, thus subtle visions are seen. There, contemplating the five forms of light, doubt arises, thinking, did the light arise from me? Or did I arise from the light? Not recognizing that the self-appearing light appears as five colors, dualistic grasping arises, and goes into co-emergent ignorance. What and what arise together? Ignorance and wisdom arise together. Where do they arise? They arise in the space of dharmata, which is free from fabrication.
Chinese
生起。以何者不认识何者呢？如自性之光彩般，自之觉性光彩之显现如镜中倒影般，以不认识此，称为俱生无明。缘起遍计之无明者，于光明显现五色之相时，于执取分别粗显生起之时，于非彼处生起执取之分别，以不认识五光为自显，执持为他显，此亦非为实有之无明，乃存在于未证悟之心中，由五个刹那而迷惑。其中，于第一刹那，法性清净如镜，智慧之光五色之相如空中彩虹般显现。其后，于第二刹那，以因之缘，法性五智作为因。其后，于第三刹那，以所缘境之缘，见光明显现为五色。其后，于第四刹那，以自主之缘，觉性之见分涉入执取光明。其后，于第五刹那，名为俱作之缘，执持光明为他显。总而言之，因之缘为法性，所缘之缘为光明，自主之缘为觉性，此三者同时，称为等无间缘。那么，于何时迷惑呢？于无明显现于对境之时而迷惑。总摄中云：俱作与近取，无明二相随，不证与倒证，如王之流浪子。三二四之缘，生起与抛掷，力量令增长。如是说。决定汇集中云：心之阿赖耶，最初亦如是，于何者不分别而未取，不识俱生之无明，分别涉入心之阿赖耶生。如是说。最初六边由分别生，于何者不分别义未取，由散乱之方式生起分别，自显障蔽习气增，习气依赖先后之因，以断灭故无明痛苦生。如是说。迷惑由心生起之续部中云：自显不证二取生，执二取者由我而迷惑，厚重习气由分别，轮回器情二者成，于六分别生六道。如是说等。第三
English
Arisen. By what does one not recognize what? Like the radiance of inherent nature, the appearance of the radiance of one's own awareness, like a reflection in a mirror, by not recognizing this, it is called co-emergent ignorance. The ignorance of circumstantial imputation is when the five colors of light appear, at the time when grasping and coarse thoughts arise, when grasping thoughts arise in what is not that, by not knowing the five lights as self-appearance, but grasping them as other-appearance, this is also not truly existent ignorance, but exists in the mind that has not realized it, and is confused by the five moments. Among these, in the first moment, the purity of reality is like a mirror, and the five colors of the light of wisdom appear like a rainbow in the sky. Then, in the second moment, the five wisdoms of reality act as the cause by the causal condition. Then, in the third moment, the object sees the appearance of the five colors of light by the objective condition. Then, in the fourth moment, the seeing faculty of awareness engages in grasping the light by the dominant condition. Then, in the fifth moment, it is called the cooperative condition, and the light is grasped as other-appearance. In short, the causal condition is reality, the objective condition is light, and the dominant condition is awareness. These three are simultaneous, and simultaneity is called the immediately preceding condition. So, when is one confused? One is confused when ignorance appears on the object. In the General Collection, it says: 'Cooperative and closely grasping, the two aspects of ignorance agree, non-realization and wrong realization, like a wandering prince. By the conditions of three, two, and four, they generate, throw, and increase power.' And in the Definitive Collection, it says: 'The basis of mind is also initially, in what is not conceptualized, not grasped, unknowing co-emergent ignorance, conceptual engagement arises as the basis of mind.' And it says: 'Initially, the six extremes arise from conceptualization, in what is not conceptualized, the meaning is not grasped, from the manner of distraction, conceptualization arises, self-appearance is obscured, habitual tendencies increase, habitual tendencies rely on prior and subsequent causes, by cessation, ignorance and suffering arise.' And it says: 'In the continuum arising from the confusion of mind, the two grasps of self-appearance and non-realization arise, grasping in duality is confused by self, thick habitual tendencies are imputed, samsara is formed into the two, container and contents, in the six conceptualizations, the six realms arise.' And so on. The third.
Chinese
显示法性之境的错乱之基分为两种：外器世间的错乱和内有情世间的错乱。首先，外器世间的错乱是：对显现为五种颜色的光进行观察分析，就会错认为外面的五大种。也就是，清净的基如镜子般的智慧之自光，执着于白色，因此，将污垢的生起，如水等，错认为白色的显现。这是如镜子般的智慧之基。清净的基，执着于平等性智慧的自光黄色，因此，将污垢的生起，如土地、石头、山、岩石、树木、森林等，错认为黄色的显现。这是平等性智慧之基。清净的基，执着于妙观察智的自光红色显现，因此，将污垢的生起，如火等，错认为红色的显现。这是妙观察智之基。清净的基，执着于成所作智的自光绿色显现，因此，将污垢的生起，如风等，错认为绿色的显现。这是成所作智之基。清净的基，执着于法界性智慧的自光蓝色显现，因此，将污垢的生起，如虚空等，错认为蓝色的显现。这是法界性智慧之基。这样，将自性的五种光芒视为外面的五境，从五光的显现中，地、水、火、风、空五者，在实际上没有成立的情况下产生了。由于内在的心将外面的五境执着为我和我所，因此，自性的五光无法显现，变成了坚硬、粗重、有碍之物。由于认识到外面的五大种的精华，产生了世间的卵，以及树木、森林，各种带刺之物，五种珍宝，药物，谷物，各种花朵，优昙婆罗花等，这些都是从湿气和温暖的液体中产生的。优昙婆罗花是清净的所依，无垢智慧伪装后产生，这是化生的所依。世间的卵是不清净的所依。势力生于势力，罗格生于此。这是身体的出生所依和合而生，势力生于势力，罗格产生胎生。因此，四生之身