English
The basis of delusion of the realm of Dharmata is shown as two: delusion in the outer vessel and delusion in the inner sentient beings. First, the delusion in the outer vessel is: by examining and analyzing the appearance of light in five colors, it is mistaken for the five outer elements. That is, the pure basis, like the mirror-like wisdom's own light, is fixated on white, therefore, the arising of impurities, such as water, etc., is mistaken for the appearance of white. This is the basis of mirror-like wisdom. The pure basis, fixated on the yellow self-light of equality wisdom, therefore, the arising of impurities, such as earth, stones, mountains, rocks, trees, forests, etc., is mistaken for the appearance of yellow. This is the basis of equality wisdom. The pure basis, fixated on the red appearance of discriminating wisdom's own light, therefore, the arising of impurities, such as fire, etc., is mistaken for the appearance of red. This is the basis of discriminating wisdom. The pure basis, fixated on the green appearance of accomplishing wisdom's own light, therefore, the arising of impurities, such as wind, etc., is mistaken for the appearance of green. This is the basis of accomplishing wisdom. The pure basis, fixated on the blue appearance of Dharmadhatu wisdom's own light, therefore, the arising of impurities, such as space, etc., is mistaken for the appearance of blue. This is the basis of Dharmadhatu wisdom. Thus, the five lights of one's own radiance are regarded as the five outer objects, and from the appearance of the five lights, earth, water, fire, wind, and space arise as five, even though they are not established in reality. Because the inner mind grasps the five outer objects as "I" and "mine," the five lights of one's own nature cannot be revealed, and they become solid, hard, and obstructive objects. Because of knowing the essence of the five outer elements, the egg of existence is produced, as well as trees, forests, various thorny things, five precious jewels, medicines, grains, various flowers, Udumbara flowers, etc., which are all produced from moisture and warm liquid. The Udumbara flower is the pure support, the stainless wisdom arises in disguise, this is the support of miraculous birth. The egg of existence is the impure support. Power is born from power, Rog is born from this. This is the birth support of the body arising together, power is born from power, Rog produces womb-born beings. Therefore, the bodies of the four births
Chinese
有生之依处真实显现。因此，这是显示器世界显现之方式。又如《虚空光明》中所说：五种智慧自力生，显现五种颜色相。从上述三种分别念，微粗尘许之分量中，显现众多分别思择相。对于五种光蕴颜色，执持为无明之事物。对于绿光成所作智，于彼执持而入故，成为风之基础，仅为动摇之气息。对于白光镜智，于彼执持而入故，成为水之基础，显现如白色豆粒。对于黄光平等性智，于彼执持而入故，成为地之基础，显现如黄色羊粪球。对于红光妙观察智，于彼执持而入故，成为火之基础，显现如红色拇指。深蓝法界性智，从原始即与智慧，一同安住而无有变动。从五种元素之基础那五者中，自光明显为五种智慧。如是说。第二，显示内情众生显现之方式，有五：显现之基础，显现之因，显现之缘，显现之果，以及区分元素之精华与糟粕。第一，显现之基础由五种智慧所作。第二，显现之因由二种无明所作。第三，显现之缘由五刹那所作。第四，显现之果如上，于五种光之颜色相进行观察，并于彼执持而入故，五光衰减，觉性于虚空之中，无明之风摇动，以意之眼见到有之卵。觉性，即心之卵，知晓其极为美好且美丽，故而与之交合，对卵生起极大之贪恋。觉性之眼与，意之贪心二者进入卵中，太阳猛烈照耀而生热，宝珠无垢而生湿，热与湿聚集，外在显现为视力之子与，乐于视力者。内在显现为贪欲之卵与，嗔恨毒蛇之卵。秘密显现为，太阳猛烈照耀与，宝珠无垢。生起无有阻碍之方便与，智慧空性无生二者。
English
The basis of existence manifests directly. Therefore, this shows how the vessel-world manifests. Furthermore, as it is said in the 'Klong gsal': Five wisdoms arise from their own power, manifesting as five colors and forms. From the above three conceptualizations, in the measure of subtle and coarse particles, many aspects of conceptual thought arise. The five auras of light and color are grasped as objects of ignorance. When clinging enters the green light of accomplishing wisdom, it becomes the basis of wind, appearing as a mere breath of movement. When clinging enters the white light of mirror-like wisdom, it becomes the basis of water, appearing as a white bean. When clinging enters the yellow light of equanimity wisdom, it becomes the basis of earth, appearing as a yellow sheep dung pellet. When clinging enters the red light of discriminating wisdom, it becomes the basis of fire, appearing as a red thumb. The dark blue wisdom of the dharmadhatu is, from the very beginning, co-existent with wisdom and unchanging. From those five bases of the five elements, the self-radiant light manifests as five wisdoms. So it is said. Secondly, there are five aspects to showing how sentient beings, the contents [of the world], are deluded: the basis of delusion, the cause of delusion, the condition of delusion, the result of delusion, and the separation of the essence and dregs of the elements. First, the basis of delusion is made by the five aspects of wisdom. Second, the cause of delusion is made by the two ignorances. Third, the condition of delusion is made by the five moments. Fourth, the result of delusion is as above: by examining the five colors and forms of light, and by clinging to them, the five lights diminish. As awareness empties into space, the wind of ignorance stirs. The eye of the mind sees the egg of existence. Awareness recognizes that egg of the heart is very fine and beautiful, and so unites with it. Intense desire arises for the egg. The eye of awareness and the mind's desire enter into the egg. The sun shines intensely and heats it. The jewel is without stain and moistens it. From the combination of heat and moisture, outwardly appear the son of sight and the enjoyer of sight. Inwardly appear the egg of desire and the egg of the serpent of hatred. Secretly appear the intensely shining sun and the jewel without stain. Unimpeded skillful means arise, as well as wisdom, emptiness, and non-arising.
Chinese
那时没有可吃的食物，所以出现了五种妙欲。也就是依靠地出现了色，依靠水出现了声，依靠火出现了香，依靠风出现了味，依靠空出现了触。在那里，明觉向外看，五种妙欲变成了五种外在的元素。觉知向内返回，依靠五境变成了内执的心，变成了五毒烦恼。也就是从地产生了烦恼愚痴，依靠水产生了贪欲，依靠火产生了嗔恨，依靠风产生了嫉妒，依靠空产生了烦恼我慢。在那里，从五毒烦恼的力量中，众生成熟为六道。由于嗔恨的业，做了杀生等事，果报成熟于地狱。由于愚痴的业，陷入睡眠昏沉，对于应知之事，没有分辨取舍之眼，并且懒惰和愚昧，果报成熟于畜生。由于贪欲的控制，吝啬和嫉妒，果报成熟于饿鬼。由于嫉妒的控制，相互愤怒和嫉妒，果报成熟于非天。由于我慢的控制，执着于我和我所，果报成熟于天和人。这样，从六道众生中，所有显有世间的神鬼都成熟了。从地狱中出现了业的阎罗等。从饿鬼中出现了母鬼等女鬼。男鬼、凶猛的魔等，是游荡在空中的饿鬼。从畜生中出现了地神和龙亲、鹏鸟、紧那罗、食粪虫、乾闼婆等。从非天中出现了罗刹和星曜的集合。从天中出现了 phya 和自在天以及日月星辰等。从人中出现了居住在须弥山的所有夜叉。这些也都是从上面出生于六道的各自的因中产生的。这样成熟为六道众生，具有身色、手印、寿命、受用、痛苦、生老病死四者以及一切因。这些是讲述内在有情众生迷惑的方式。《大圆满，心性本来清净之见》。
English
Then, since there was no food to eat, the five objects of desire arose. That is, relying on earth, form arose; relying on water, sound arose; relying on fire, smell arose; relying on wind, taste arose; relying on space, touch arose. There, when awareness looked outward, the five objects of desire became the five external elements. When awareness turned inward, relying on the five sense objects, it became the mind that grasps inwardly, and it became the five poisons of affliction. That is, from earth arose the affliction of ignorance; relying on water, desire arose; relying on fire, hatred arose; relying on wind, jealousy arose; relying on space, the affliction of pride arose. There, from the power of the five poisons of affliction, beings ripened into the six realms. Due to the karma of hatred, actions such as killing were done, and the result ripened in hell. Due to the karma of ignorance, one fell into sleep and drowsiness, and without distinguishing between what should be adopted and what should be rejected in the objects of knowledge, and indulging in laziness and stupidity, the result ripened in animals. Due to the control of desire, being miserly and jealous, the result ripened in pretas. Due to the control of jealousy, engaging in mutual anger and jealousy, the result ripened in asuras. Due to the control of pride, clinging to "I" and "mine," the result ripened in gods and humans. Thus, from the six realms of beings, all the gods and demons of existence ripened. From hell arose the Yamarajas of karma. From pretas arose the female demons such as matrikas. Male ghosts, fierce demons, and so on, are the pretas who wander in space. From animals arose the earth lords and naga relatives, garudas, kinnaras, dung-eating worms, gandharvas, and so on. From asuras arose the rakshasas and the assembly of planets. From gods arose phya and Ishvara, and the sun, moon, planets, stars, and so on. From humans arose all the yakshas who dwell on Mount Meru. These also arose from the respective causes of those born in the six realms above. Thus, when beings ripen into the six realms, they have body color, hand implements, lifespan, enjoyment, suffering, the four of birth, old age, sickness, and death, and all causes. These are the explanations of how sentient beings are deluded within. The Great Perfection, the View of Original Purity.
Chinese
续部中说： 如此三界，五蕴和五根，五肢和五脏，五境和五烦恼，五心和五意，五觉，皆成能取所取之轮回。六蕴、界、处，以能取所取之语执持，于轮回中长久安住。于三界之界性中，陷入名色之牢狱。以无明业力之铁链束缚，为轮回之浓厚黑暗所覆盖，耽著贪欲炽热之味，愚痴之索缚于颈，嗔恨之火热所煎熬，我慢蒙蔽其首，嫉妒关闭其门，为愤怒等军队所围绕，以能取所取之索系于颈，沉溺于前后之习气泥潭中，与异熟果及业相连结，如业之母子般相互交合，如汲水般从一至另一，次第取善恶之身，于各自之族类中生起。执著于我执，沉入痛苦之海洋深处。如是说。 在《虚空边际》中说： 享用贪嗔五者，彼之异熟果报生起。见地狱之自性火等，饿鬼见不净之所见境，旁生见颠倒或逆流，人见四种所见境，非天见兵器，天见七宝。彼等乃六道之痛苦。如是说。 在《通透》中说： 恶趣以铁钩从心抓取，自以自缚之五烦恼，地狱之蕴显现火水，饿鬼等惊恐威胁，旁生等如烟雾，人等蕴、界以及，处、五大显现，彼亦苦乐舍，非天等见兵器，天等乃欲妙。譬如迅速之轮，恒常于轮回中长久安住。如是种种显现，如绳上见蛇般，于非彼见为彼，内外情器二者显现。如是说。 第五、生起之精华与糟粕之分别有三，即外、内、密。外者，树木、森林、药材、花朵、果实、乌昙跋罗等。
English
It is said in the Tantra: Thus, the three realms themselves, the five aggregates and five faculties, five limbs and five vital essences, five objects and five afflictions, five minds and five mental faculties, five cognitions, all are established as the cycle of grasping and being grasped. The six aggregates, elements, and sense bases, clinging to grasping and being grasped with speech, remain for a long time in samsara. In the nature of the three realms, they are trapped in the prison of name and form. Bound by the iron chains of ignorance and karma, covered by the thick darkness of samsara, attached to the taste of burning desire, with the noose of delusion tied around the neck, tormented by the heat of anger's fire, with pride covering the head, jealousy closing the doors, surrounded by armies of anger and so on, with the rope of grasping and being grasped tied around the neck, sinking in the mud of past and future imprints, connected with the ripening result and karma, like a mother and child of karma joining together, like drawing water from one to another, taking bodies of good and bad in sequence, they are born into their respective species. Clinging strongly to self-grasping, they go deep into the ocean of suffering. Thus it is said. In "Sky's Limit" it is said: By enjoying the five attachments and aversions, the fruit of their ripening arises. Seeing the nature of hell as fire and so on, hungry ghosts see impure sights, animals see upside down or against the current, humans see four kinds of sights, asuras see weapons, gods see the seven precious jewels. These are the sufferings of the six realms. Thus it is said. In "Transparency" it is said: Evil destinies are seized from the heart by an iron hook, the five afflictions that bind oneself, the aggregates of hell appear as fire and water, hungry ghosts are frightened and threatened, animals are like fog, humans see aggregates, elements, and sense bases, the five elements appear, which are also pleasure, pain, and equanimity. Asuras see weapons, gods see the qualities of desire. Just like a fast-moving wheel, it constantly remains in samsara for a long time. Thus, all kinds of appearances, like seeing a snake on a rope, seeing what is not there as there, the outer and inner, container and contents, appear as two. Thus it is said. The fifth, the distinction between the essence and dregs of arising, has three aspects: outer, inner, and secret. The outer is: trees, forests, medicines, flowers, fruits, udumbara, and so on.