Chinese
在果位的时候存在，在有基的时候不存在，未堕落。未堕入自性光明中断的方面，从周遍一切的层面上来说，未堕入物质的方面。并且，本体不滞留于错乱，大悲（345），不可能错乱。也就是说，本体是法身，所以不变；自性是光明，所以自明；大悲是智慧，所以是知晓之分，本体是本来清净任运成就，自性是任运成就，大悲是周遍一切，无有阻碍，各自明了。而且，知晓之分安住在基位的三种智慧中。这就是最初本来的状态。现在是第二，从那之中如何产生错乱的方式进行阐述：本体觉性智慧以错乱之基的因，变成了自性唯一的无明。自性以错乱的缘，生起了抛掷业之风，在那之上显现为颜色，因此成了俱生无明。大悲作为错乱的果，从寂止智慧变成了遍计所执无明。现在觉与非觉就像手心手背一样，因为不了解，所以是依赖于觉性的无明，依赖于不迷乱的错乱。在那之上进行分别，显现为名言的集合：这是觉性智慧，这是无明或者（346）错乱。因为没有安立名称，所以变成了遍计所执无明。在那之上执著为境和有境，比如像人的面容一样，因为做了错乱的因，所以称为因之缘，即三种无明。在那之上称为所缘缘，即缘于境，各自显现，就像镜子一样。我、我所和各种各样的能取所取，作为自主之缘，三者同时具备，所以称为等起缘，即不清净真实存在，比如就像没有名字变成了有名字一样。这样，因为不了解实相并且错乱，所以产生了众生的处所、业和，根和，数不清的烦恼。现在是第三，即使那样错乱，但众生如何被如来藏所周遍的方式：一个众生的身体上，有五身，五族，五智，五风，五明，五光，觉性智慧五蕴安住其中，因此，如来藏周遍一切众生。也就是说，自身是金刚佛，自己的身体上
English
It exists at the time of fruition, but not at the time of the basis. It has not fallen. It has not fallen into the aspect of the interruption of the clear nature. From the aspect of pervading all of that, it has not fallen into the aspect of materiality. Furthermore, the essence does not abide in delusion. Compassion (345), it is impossible to be deluded. That is to say, the essence is the Dharmakaya, so it does not change; the nature is light, so it is self-illuminating; compassion is wisdom, so it is the part of knowing. The essence is primordially pure and spontaneously accomplished, the nature is spontaneously accomplished, compassion is all-pervasive, without obstruction, each is clear. Moreover, the part of knowing abides in the three wisdoms of the ground. That is the way it was in the beginning. Now, secondly, the way in which delusion arose from that is explained: The essence, awareness-wisdom, by making the cause of the basis of delusion, becomes the ignorance of the one self. The nature, by making the condition of delusion, the wind of throwing karma arises, and because it appears as color on that, it becomes coemergent ignorance. Compassion, by making the fruit of delusion, from the wisdom of peaceful abiding, becomes the ignorance of complete conceptualization. Now, awareness and non-awareness are like the palm and back of the hand, because it is not understood, it is the ignorance that depends on awareness, the delusion that depends on non-delusion. Upon that, by analyzing, it appears as a collection of names: This is awareness-wisdom, this is ignorance or (346) delusion. Because names are not given, it becomes the ignorance of complete conceptualization. Upon that, grasping at objects and subjects is like the face of a person, because it is made the cause of delusion, it is called the condition of the cause, which is the three ignorances. Upon that, it is called the objective condition, which is focusing on objects, each appearing separately, like a mirror. I, mine, and various grasping and being grasped, as the lordly condition, the three are simultaneous, so it is called the simultaneous condition, which is the impure actually existing, like the nameless becoming named. Thus, because of not understanding the essence and being deluded, the realms and actions of beings arise, and the faculties and countless afflictions. Now, thirdly, even though it is deluded in that way, how sentient beings are pervaded by the Buddha-nature: In the body of one being, there are five bodies, five families, five wisdoms, five winds, five knowledges, five lights, and the five aggregates of awareness-wisdom abide therein, therefore, the Sugata-essence pervades all beings. That is to say, one's own body is the Vajra Buddha, in one's own body.