English
Everything is indeed everything, pervading, entering, applying to all. Various distinctions of object-awareness are not discernible, it is movement itself and various arrangements. Completely experiencing, cutting off, and holding it, being endowed with five in front of the endowed. That is equal to all, whatever is clung to, it holds onto that, not abandoning anything. Like the sky with opportunity, all phenomena have the opportunity to exist and arise. It is the receiver of arising, non-arising, and so on, conditions are not endowed with two. Uncertainty exists only in itself, it exists in all places. Conditions are whatever they meet, that is what they are, phenomena are fundamentally one. It is two forms of permanence and freedom, called "basis" and "support." The difference between ignorance and knowledge appears, the basis is all-pervading, ignorant of all. Form has no place of clinging, support is the application and manifestation of the basis. Unchanging, pure, a place that needs no seeking, they are each cause and effect. Whatever the former is, the latter is the cause of ripening. Similarly, it arises cyclically in all places, the five supports are permanent, it is freedom. Appearing as five yogas, five antidotes, five examples of ripening, like four examples of application. Five situations, five paths, just like that, five fives are places, five times, and. Five places, five ultimate forms, here from the distinction there are fifty-six. Because of complete manifestation, it is said to be five, phenomena become the basis of all. Because of the cause of error, it appears as samsara, definitely seeing the meaning of how nature is. Definitely seeing, one can pass into nirvana, knowing the basis of all and what that is. The aggregates of phenomena arise in the three realms, the root of its arising is receiving various things. Called realm, source, and cause, it is emptiness and has no characteristics. Suchness is non-erroneous, unconditioned, not another's nature. Called samadhi, conceptualization, and emptiness, vipassana, shamatha, and liberation. Madhyamaka is free from extremes, without grasping, without grasping, without annihilation, without permanence. Without birth, without cessation, without conceptualization, without non-conceptualization, without characteristics. Suchness is selfless, without other, without going, and without coming. Without stain, without gathering, without separation, without aggregates, without elements, without sense bases. Without objects, without actions, without cause and effect, without unborn, without essence, without bodhi. Buddha, Dharma, and Bodhicitta, that is unborn and unceasing. That is like the sky, the Dharmadhatu is the Dharmakaya, it is non-conceptual wisdom.
Chinese
被称作是。未生本性自显现，乃至取受之有为，何灭何净生与灭，痛苦彼流尽焚烧，转变之时五者定生。无色不见实非有，有故成为可见境，不见未成可见境，何能称之为存在？无边生起之因由，无实基处自性体，因此各异种种显，此界若无与诸违。若谓无有一存在，执持之方亦如是，则永不能得解脱，系缚之绳即在此。何者执取于边际，彼则未见无边义，执边犹如以肘量虚空，无边性中说解脱。执边欲解不得脱，磨沙不能生出粮，转动玻璃亦不变，翻转李子不成宝，土石相混不可用。电光闪烁基无暗，朱砂黄金熔合不可能，士夫自身供养不可能，五河外流不相遇，法相同者种类无量，因此赞为真如性。若无彼性于一切，何者取受岂能有？若无彼性流中断，何时复能再升起？从何而生从何不生？何者不有二者若无，从何升起从何不变？如是何者灭转变，刹那乃至从彼起。因此彼性为众基，身与毒药如是也。五种趣入如梦幻，如是此为一抑或，或是相异之物耶？一与相异本体上，解脱形色或颜色？浊水乳汁之水一般。如是彼性为坚固？若彼之基此坚固，不摇不变动与变，未生之法如是生。如虚空生起一般也。初始终结时不定，无谬无改即真如，自性周遍显现界，未生自性本自明。基或彼流称谓者，一切识流生起之，根本具力立为基，种种生起之因即彼。如初生之空中运行之云。
English
It is called. The unborn nature manifests itself, as long as there is existence to be taken. What ceases, what is purified, what arises and ceases, the suffering is constantly exhausted and burned, and the five occasions of change will definitely occur. Formless, invisible, and non-existent. Because it exists, it becomes a visible object. If it is invisible and does not become a visible object, how can it be called existence? The cause of endless arising, the nature of the unreal base. Therefore, various differences appear. Without this realm, it contradicts everything. If there is one non-existence, the holding side is also like that, then it will never be liberated, and the rope of bondage is there. Whoever clings to the end does not see the meaning of infinity. Clinging to the edge is like measuring the sky with an elbow. Liberation is said to be in infinity. Clinging to the edge and wanting liberation is not liberation. Grinding sand cannot produce grain. Turning a glass egg will not change its bottom. Turning a plum will not become a treasure. Mixing soil and stone is not allowed. There is no darkness in the base of electric light. It is impossible to melt cinnabar and gold together. It is impossible for a man to offer himself. The five rivers do not meet in the outer flow. Those who share the same Dharma have infinite kinds. Therefore, it is praised as Suchness. If there is no thatness in everything, how can there be anything to take? If there is no thatness, the flow is interrupted, when will it rise again? From what does it arise and from what does it not arise? If what is not and what is not are both absent, from what does it arise and from what does it not change? Likewise, what ceases and changes, from that moment until it arises. Therefore, thatness is the basis of everything, like the body and poison medicine. The five entrances are like dreams. Is this one or something different? One and different in essence, liberated from shape or color? Like turbid water and milk water. Is thatness firm then? If the base of that is firm, unmoving and unchanging, moving and changing, the unborn Dharma arises as it is. Like the arising of the sky. The beginning and the end are not fixed in time. Without error and without change, it is Suchness. The realm of nature that appears everywhere, the unborn nature is inherently clear. The base or that stream is called the root of all consciousness streams arising, and the powerful root is established as the base. The cause of various arising is thatness. Like clouds moving in the initial sky.
Chinese
。 直到出现相当于黄金的数量为止。 被称为口袋里的蒸汽云团。 在出现的瞬间之前。 被称为原始的虚空显现。 同样地，将那本身作为基础。 因为是相似的，所以在那里显现。 仅仅是各自的差别而已。 那本身从那的流动中。 进入的集合都显现为力量。 因为根本的强大力量增长变化。 什么和什么在哪里烦恼。 在相上显现执着，运作摇动。 自显于何处，那清晰明了。 在哪里看和在哪里执着。 那延续从那到那里产生。 什么感受什么知晓什么知晓那。 恐惧战栗害怕事物本身。 镜子火晶火生三者。 与什么相遇就那样产生。 镜子海浪陆地浪潮三者。 持续多久那延续产生的感受们。 那本身以原因为自性五。 如火的执着，那执着，花瓣的执着。 那本身以那在那个延续上。 执着什么就执着什么。 白布等等那些。 在什么门的支配下那些聚集。 那本身在那上那延续连接。 什么本身被指定就在那本身中。 冰雹等等那些。 通过等等那些本身显现。 那延续产生什么那些。 那也就在那些本身中。 从牛奶水和种子中。 那不相同所以那是他性。 那本身那的延续从那。 那也那样显现。 存在的那那些是什么。 在那里产生就在那本身中。 快速成熟和时间成熟不是两个。 种子大小增长衰减就是那。 云和冰雹黑暗。 如同任何物质看不见遮蔽一样。 那的延续密集黑暗。 要看的那本身没有看见。 最初两个和最后。 清晰和停止和不同显现。 那本身走向一切的缘故。 一个拿取各种不同。 那本身从力量中进入六。 再次进入也是从那本身中。 如同雨水延续海市蜃楼一样。 因为眼病的力量在境上。 不是不同仅仅是本体。 什么和这一个混合。 幻术分离那些拿取那些。 那本身产生分离那些。 什么在这里结合不显现也。 以什么的力量不同显现。 从那产生那从那本身。 同样那些产生。 臭味的臭味产生什么的臭味。 什么没有执着于什么就是。 不同不一那本身
English
. Until the number of gold is reached. It is called a pocket of steam clouds. Before the moment of arising. It is called the appearance of the original void. Likewise, that itself is taken as the basis. Because it is similar, it appears there. It is only the difference of each. That itself, from the flow of that. The assemblies that enter all appear as power. Because the root great power grows and changes. What and where is affliction? Appearing as a sign, holding, moving, and controlling. Wherever self-appearance is, that is clear and aware. Where to look and where to hold. That continuity arises from that to there. What feels, what knows, what knows that. Fear, trembling, dread, the thing itself. Mirror, fire crystal, fire element, the three. Whatever it meets, it arises like that. Mirror, sea wave, land wave, the three. As long as that continuity arises, the feelings. That itself, with cause, is five by nature. Like the holding of fire, that holding, the holding of petals. That itself, with that, on that continuity. Whatever is attached, that is what is held. White cloth and so on, those. Under the power of whatever door, those gather. That itself, on that, that continuity connects. Whatever itself is designated, it is in that itself. Hail and so on, those. Through and so on, those themselves appear. That continuity arises, whatever those. That also is in those themselves. From milk, water, and seeds. That is not the same, so that is otherness. That itself, that continuity of that, from that. That also appears like that. Whatever those that exist are. Arising there is in that itself. Quick ripening and time ripening are not two. The size of the seed, growth and decline, is that. Clouds and hail, darkness. Like any substance that cannot be seen, obscuration. That continuity, dense darkness. That which is to be seen, that itself is not seen. The first two and the last. Clarity and cessation and difference appear. That itself goes to all, therefore. One takes various differences. That itself, from power, enters six. Re-entering is also from that itself. Like the continuity of rain, a mirage. Because of the power of eye disease, on the objects. It is not different, only the essence. What and this one mix. Illusory arts separate those, take those. That itself arises, separates those. What combines here and does not appear also. By the power of what, difference appears. From that arises that, from that itself. Likewise, those arise. The smell of odor, the arising of odor, the odor of what. What is not, attachment to what is. Different, not one, that itself
Chinese
此后，彼即于他，彼之相续亦于他。何者之体性为一，彼亦随处境与时机而变。何者之习气完全清净，如初升之日般照亮一切。何者之相续清凉且遍布广大，即是那完全清净之中观。执持黑暗行境者，黑暗亦于彼中生起。黑暗之自性、体性，特征、支分、根本，处所、障碍、差别法，于何处、以何者、为何、何事，彼等应确定区分。楞伽之主，彼等即是名为“基之经”，意指对黑暗行境者之业力增长者，宣说了黑暗之法。楞伽之主，彼所缘之经为何？如此，色界彼执持处为一，彼执持彼即于彼观，彼执持彼为黑暗者，执持方与无方为一，不定普遍行二不缘，种种火彼执持自性，无垢执持无执持异无，彼入无依无差别，三时时中彼无执持，彼执持于彼彼执持故，于色名二生贪界。楞伽之主，彼显现之经为何？如此，欲界彼入彼随处，为第三者彼等即，彼即生起依彼即刻，五欲与二法也。所作一切与恒常一，与三族相遇执持族，彼入寻断降伏也，无碍于何处相续遍入，三时三际无入也，种种彼即于彼植入，彼亦入者为二种，五与共同彼差别，境识与体性识，时识与，刹那之相续识，与入业，与何者之果完全体验也，六二五三十二一，一切彼入为作者也。楞伽之主，如此，秘密胜者之主彼，秘密胜者之喜悦时，意指此境广大摧毁，最初分别七分别，具相与不具相，自之性中入寻者，个别分别与具烦恼，彼非为分别也，第二近意三者，生族非族二者皆非，第三