English
Is the unchanging Dharmakaya. Self-arisen means that branches, functions, and rays arise from the space of the heart essence. Or, self is the heart essence, arisen are the branches. The word "ba" means that the heart essence and branches are not two. Gentle Glorious Wisdom Hero, means: Gentle Glorious refers to six aspects: the Gentle Glorious of the nature cause, the Gentle Glorious of the meditation path, the Gentle Glorious of the ultimate result, the Gentle Glorious of the heart essence meaning, the Gentle Glorious of the Great Secret Lord, and the Gentle Glorious of the Great Self-Liberation, these six. Wisdom Hero is the radiant and clear young boy. Hero is the term for the true meaning of a hero. Or, it is the Wisdom Hero who dwells in the heart of the three roots stacked together. The name is the supreme of true expression, means: Now, according to the rules of this commentary, the name is unspeakable, the reality of the heart essence transcends name, word, letter, and expression. True means the nature of the heart essence being pure from the beginning. Expression means that although there is nothing to express in reality, these meanings are expressed to the assembly so that they understand the meaning of unborn, primordial purity. Supreme means being the main one. Now, from here onwards, the base, delusion, and cutting off delusion from the root are briefly shown: Meaning profound, meaning vast, meaning great, incomparable, utterly peaceful. Means: Briefly showing the base of Buddhas and sentient beings, meaning profound means the reality of the heart essence, in the time when there was no name at all, the base was not deluded into Buddhas and sentient beings, equality is like a flag fluttering on the sea, without bumps and heights, it exists equally. Similarly, the nature of the base is also, without prior, without beginning, without end, without ever, without bottom, without substance, without foundation, without the substance of the Buddha's enlightenment Dharmakaya, without the five bodies, five families, five wisdoms, without appearance emptiness, object consciousness, grasper and grasped, without the five poisons, happiness and suffering, the disease of pain, without self and other, partiality, without the attachment and aversion of enemies and friends, without inner and outer, negation and affirmation, abandonment and acceptance, without good and bad, acceptance and rejection, distinction, without color, direction, difference, without name and word, transcending the object of expression, unspeakable, without name, transcending the object of speech. That is meaning profound, difficult to fathom, it only makes the invisible and unmanifest manifest.
Chinese
也无从指示。 具备一切相，却没有任何有相之相。 超越了譬喻、算术、言辞和文字。 如果仅以名言来指示那个基，则有五种施设基：原始本住之基、遍基、动基、生基和显基，这五种。 这是五种名言的命名。 应当展示此续的来源并生起信心。 确立原始本住之基的来源是，续中也说： 佛陀无始亦无终，无始无生无戏论。 这样说。 遍基的来源是： 不变普行遍布者。 这样说。 动基是桑桑、森森、藏藏、辛辛之相。 从动与不动中，仅心略动。 从迁与不迁中，仅心略迁。 各自自明不移动。 这样说。 生基是从迁与不迁中生风。 从风中迁动，如尘埃飞扬。 在那之中，五大以基或母的方式存在。 五气以父的方式存在。 五光以母的方式显现。 又，经文中也说： 从虚空中自生。 这样说。 所示显基是： 从心髓中光显现。 从光中芒显现。 从芒中力显现。 从那之中，未曾体验之意，飘飘然、清清朗朗地显现。 经文中也说： 虚空之主显示种种，大光明使之显现。 这样说。 例如，虚空、国王的宝库、水晶球、珍宝、黄金、肥沃的田地和海面上形成的雾气，这些都是确立佛陀和有情之基的譬喻。 “意义深奥”，这样说到此为止是确立基。 “意义广大”，这样说是显示错乱之理。 经文中也说： 从虚空中生，自然而生，种种有相由意而生。 这样说，是显示错乱之理，即从空性中生。 从最初什么都没有之中，如何从迁与不迁中生起未曾体验之识。 从那之中生起明。 那明以不认识无生之义，错乱为显现任何事物的自性。 说是从无中生。 那明以清明之心，从空性中错乱为种种事物。
English
It cannot be pointed out either. It possesses all aspects, yet it does not have any aspect with characteristics. It transcends metaphors, calculations, words, and letters. If that basis is indicated merely by terms, there are five types of bases to be established: the basis of primordial original abiding, the pervasive basis, the moving basis, the arising basis, and the appearing basis, these five. These are the five namings of terms. One should show the source of this very tantra and have faith in it. The source for establishing the basis of primordial original abiding is, as it is also said in the tantra: Buddhas have no beginning or end. Beginningless, unelaborated self. Thus it is said. The source of the pervasive basis is: Unchanging, all-going, pervasive one. Thus it is said. The moving basis is the aspect of sang sang, seng seng, zang zang, zing zing. From moving and non-moving, only the mind slightly moves. From migrating and non-migrating, only the mind slightly migrates. Individual self-awareness does not move. Thus it is said. The arising basis is that wind arises from migrating and non-migrating. From the wind, migration is like dust scattering. In that, the five elements abide as the basis or in the manner of a mother. The five winds abide in the manner of a father. The five lights arise in the manner of a mother. Also, in the text it is said: Self-arisen from space. Thus it is said. Showing the appearing basis is: Light arises from the essence. Rays arise from the light. Power arises from the rays. From that, the unexperienced mind arises clearly and purely. Also, in the text it is said: The lord of space shows various things. The great light makes it appear. Thus it is said. For example, space, a king's treasury, a crystal ball, a precious jewel, gold, fertile land, and mist forming on a lake, these are examples for establishing the basis of buddhas and sentient beings. "Profound meaning," by saying that, up to that point is the establishment of the basis. "Meaning is vast," by saying that, it shows the way of delusion. Also, in the text it is said: Arising from space, self-arisen, various forms are born from the mind. Thus it is said, showing the way of delusion, that is, arising from emptiness. From the very beginning when there was nothing, how does unexperienced awareness arise from migrating and non-migrating? From that, awareness arises. That awareness, by not recognizing the meaning of the unborn, is deluded into the nature of appearing as anything. It is said to arise from nothing. That awareness, with a clear mind, is deluded from emptiness into various kinds of things.
Chinese
由于心不了解、不领悟本初实相之义，便将无认作有。如是说：种种明觉皆具形相之义。所谓“光芒万丈”，是说以光为错觉之基。所谓“旭日东升”，是说将光误认为能量。所谓“指甲之光”，是说将能量误认为光芒。由此而误以为知，由此而误以为觉，觉由此而误以为法性。因不领悟、不了解本初清净之无生，故误以为无明。由此，因不识空性光明无碍之真面目，故误以为意之三轮与三毒。于此，最初之觉误为明觉，中间误为意，最终误为心。因此，便将觉之显现与无明之错觉误认为二。因未曾分辨、区分、计算任何事物，故为无分别之愚痴。化为无生心髓之母胎，对于普贤王如来，因无有上师，故自知自性为无分别，并化为母胎，故成佛。从能作意者中解脱，且完全超越了心之自性。此乃智慧之显现。所谓“能量中生起坚定之证悟”，以及经文中：开启无明之蛋壳，摧毁有之罗网者，持有至高之最初三身者，一刹那间圆满成佛者，无垢之智慧独眼。如是说。无明之错觉是，经中也说：烦恼扰乱心。所谓根本厉鬼我执，以五毒扰乱心也。于此，因无明而未领悟真实之义，因无明而于意之三轮与黑暗之轮中徘徊，沉溺于轮回之泥沼中，而取六道之身。不了知，沉溺于轮回之泥沼中，种种形相皆由意所生。如是说。若详述错觉之因缘，则错觉之基为阿赖耶识或风。错觉之因为无明，错觉之缘为意，错觉之时为心之执取，错觉之方式为次第渐进地错觉为外内情器。错觉之果，总的来说是一切有情，特别是五种色蕴中的光蕴、种姓蕴、习气蕴、意蕴、血肉。
English
Because the mind does not know or understand the meaning of the original nature, it mistakes non-existence for the nature of existence. It is said: "Various cognitions have the meaning of form." The so-called "radiant light" is the basis for mistaking light. The so-called "rising sun" mistakes energy for light. The so-called "light of the fingernail" mistakes energy for radiance. From this, it is mistaken for knowledge. From this, awareness is mistaken. Awareness mistakes the nature of reality. Because the unborn, primordial purity is not understood or known, it is mistaken for ignorance. From this, because the true face of emptiness, clarity, and non-obstruction is not known, it is mistaken for the three wheels of mind and the three poisons. In this, the initial awareness is mistaken for cognition, in the middle it is mistaken for mind, and finally it is mistaken for heart. Therefore, the appearance of awareness and the delusion of ignorance are mistaken for two. Because there is no distinction, separation, or calculation of any kind, it is the ignorance of non-differentiation. Having become the womb of the essence of the unborn, for Samantabhadra, because there is no teacher, one knows one's own nature as non-differentiated and becomes the womb, therefore one becomes a Buddha. Liberated from the one who makes intention, and completely transcended the nature of mind. This is the appearance of wisdom. The so-called "steadfast realization arises from energy," and in the text: "Opening the shell of the egg of ignorance, destroying the net of existence, holding the supreme first three bodies, becoming fully enlightened in a single instant, the one eye of wisdom, without stain." Thus it is said. The delusion of ignorance is, as the scripture also says: "Afflictions disturb the mind." The so-called root demon, ego-grasping, disturbs the mind with the five poisons. Here, because of ignorance, the true meaning is not understood, because of ignorance, one wanders in the three wheels of mind and the wheel of darkness, sinks in the swamp of samsara, and takes the body of the six realms. Not knowing, sinking in the swamp of samsara, various forms are born from the mind. Thus it is said. If the causes and conditions of delusion are explained in detail, then the basis of delusion is the alaya consciousness or wind. The cause of delusion is ignorance, the condition of delusion is mind, the time of delusion is the grasping of mind, the manner of delusion is gradually and progressively mistaken for outer and inner environments and beings. The result of delusion, in general, is all sentient beings, especially the light form, lineage form, habitual form, mind form, and flesh and blood from the five aggregates.
Chinese
五蕴之色等。十二处之四，六道众生。四种生。有情众生的生老病死四河。器情世间各种痛苦成千上万，三昧耶成千上万，不可思议的一切都是错觉的果实。例如，海市蜃楼误以为水，木桩误以为人，线误以为蛇。或者像蚕用丝裹住自己，像虫子的口水一样，从自己产生又把自己裹住。像经历各种痛苦而死去一样。同样，错觉也是因为没有醒悟到鬼神和我的存在。智慧太强，知识太强，心太明亮，自己无法满足自己，所以变成了五毒和三毒。体验轮回的各种痛苦，三昧耶成千上万。宝性论中也说：将不存在的事物执为存在，实际上，如梦一般感受痛苦。六道轮回的产生都源于此。这样说。无与伦比是指揭示了从根源上切断错觉的诀窍。经中也说：在烦恼的战场上，独自英勇。摧毁无知的敌人的骄傲。用熊熊燃烧的强大武器。从根源上切断烦恼和无明。这样说。大乘断除痛苦。这样说。因此，切断错觉的章节。从金刚铁钩和绳索开始。直到被称为具有声音者中的至尊，都揭示了切断错觉的场合。为了了解切断错觉的方法，需要了解上中下三种根器，并揭示了诀窍。对于上等根器，通过揭示词语的诀窍，就能从根源上切断错觉。光荣的莲花生佛。这样说。莲花虽然从污泥中生长，却没有被污泥的过失等所沾染。就像颜色鲜艳、令人愉悦、非常奇妙一样。同样，以上等根器。通过智慧，不存在轮回的生处。这样说。智慧是认识到基础的非真实存在，认识到错觉的无生，认识到错觉显现的彻底解脱。轮回的产生不会转变为四种生处的胎生，不会退转。或者说，智慧有三种：认识到基础的无生，认识到本性的原始清净，错觉的基