English
Relying on trees is the 'base,' entering and traversing is the 'path,' and the ultimate ripening of qualities is the 'fruit.' It is also said in the scriptures: The base and the path both incur faults as before, and the fruit has the fault of needing explanation, so it is unreasonable. Furthermore, some great beings believe that what exists from the beginning and has the quality of being examined is the 'base,' what serves as a means of traversing and has the quality of being realized is the 'path,' and the ultimate meaning is manifested, liberating from effort, is the 'fruit.' However, this view is also unreasonable. If this were the case, are the path and the fruit both examinable things that exist from the beginning? If so, then all three—base, path, and fruit—could be represented by a single characteristic. If not, then it contradicts the statement, 'Thus, wisdom abides in its own nature; the path and the fruit are all of the same essence.' Moreover, the characteristic of the fruit would not encompass the fruit transformed by the path, because it has not yet been liberated from the effort of post-seeing meditation, and therefore the ultimate meaning has not been manifested. The second view is: that which becomes the source of all phenomena is the base; that which possesses the activity and effort of knowing and entering is the path; and that which manifests the nature of phenomena, ripening naturally without needing to be created, is the fruit. The first characteristic encompasses both the essence and the object of examination, and distinguishes between the path and the fruit; the middle characteristic encompasses both view and samadhi, and distinguishes between the base and the fruit; and the last characteristic encompasses both the temporary and the ultimate, and distinguishes between the base and the path, thus liberating from faults. Therefore, it is worthy of praise by the wise. The second part is to explain in detail through individual determinations, divided into: explaining the base, explaining the path, and explaining the fruit. The first part is further divided into: a general explanation and a specific explanation of how things transform into the logic of cause and effect continuum. The first part is: In the three stages, the first has two aspects, namely, the base of essence and the base of examination. That is, the base of the nature of reality and the base of the examination of illusion. The first is divided into: identifying one's own characteristics and determining it. The first is divided into: the actual object, the proof, and the incidental measurable object. The first is: self-awareness, the mind of enlightenment, is merely abiding, separate from the extremes of the nature of knowable objects, as it is said in the scriptures: 'Since all extremes of characteristics are completely separated, nothing can be grasped.' The second is: the three reasons of pervasion, among which, the scriptures say: In the extensive explanation.
Chinese
一切皆为自性觉悟菩提心，这被说是教证的衡量标准。如是说。窍诀是：《观鬘》中说：一切法皆安住于心。以及《瑜伽眼之禅定广释》中说：一切法皆为自性觉悟之智慧，以自性觉悟而明了，故绝不被遮蔽。在无二中，此等自性无法言说。如是说。理证是：包含轮涅三道的诸法，是自性觉悟菩提心，因为一切都包含于心中，除了心之外没有其他法，如同去了珍宝金洲。对此，有些人说：显现为外境之事物，是由识之外的其他所成立，故不合理。若如此，境与识没有一体之关系，因为本体非一，如柱子和瓶子。也没有从此生彼之关系，因为从无所依、无障碍之觉性中，不可能产生物质之事物，如虚空和莲花。若如此认为没有关系，则从识中显现诸境不应理，因为境与识之间根本没有关系，如眼睛和声音。不能这样认为，因为现量之量所妨害。因此，除了心之外没有其他法成立，因为如此在显现外境等时会体验到，如梦中之显现，以及如心如何控制般自显现，如串习至极之显现。如是《广大经》中也说：阿赖耶识之自性，显现为各种事物。如是，如此显现之诸法，并非粗重之法，而是无分别自性觉悟光明之识。如是说。道次第中说：因为除了心之外没有其他法，幻化金刚最为殊胜。以及导师吉祥之《遣除边见黑暗灯》中说：诸法是心的幻化，除了心之外没有诸法。如是说。如是共同之教证中也说，如《楞伽经》中说：如以手巾擦拭后观察，外境事物并不存在，由习气所熏染之心，强烈生起为事物之本体。以及《十地经》中也说：
English
Everything is self-aware Bodhicitta. This is said to be the measure of scriptural authority. Thus it is said. The instruction is: From the Garland of Views: All phenomena abide in the mind. And from the Extensive Commentary on the Yoga Eye Meditation: All phenomena are the wisdom of self-awareness, clearly known by the nature of self-awareness, so they are never obscured. In non-duality, such characteristics are inexpressible. Thus it is said. The reasoning is: The phenomena encompassed by the three paths of samsara and nirvana are, by nature, the mind of enlightenment, because everything is contained within the mind. Since there is no other phenomenon apart from the mind, it is like going to the precious Golden Island. To this, some say: These things that appear as objective entities are established as other than consciousness, so it is not reasonable. If so, there is no single identity relationship between object and consciousness, because the entities are not the same, like a pillar and a pot. There is also no relationship of arising from that, because it is impossible for a material substance to arise from mere awareness that is without support and unimpeded, like the sky and a lotus. If you assume that there is no relationship in this way, then it is not reasonable for objects to appear from consciousness, because there is absolutely no relationship between object and consciousness, like the eye and sound. It is not possible to assume this, because it is contradicted by direct perception. Therefore, no phenomenon other than mind is established, because in this way, when objects and so on appear, they are experienced, like the appearances in a dream, and because they appear as one's own appearances as the mind controls them, like the appearances of extreme habituation. Thus, in the Extensive Text it also says: The alaya-consciousness itself, appears as various objects. And: In this way, all these appearing phenomena, are not coarse phenomena, but are the non-conceptual, self-aware, clear light of consciousness alone. Thus it is said. In the Stages of the Path it says: Because there is no phenomenon other than mind, illusion, vajra, is the supreme strength. And in the Lamp that Dispels the Darkness of Extremes by the teacher Pal Yang it says: Phenomena are the magic of the mind, there are no phenomena other than the mind. Thus it is said. Thus it is also said in the common scriptures, as in the Lankavatara Sutra: Just as when examined after wiping with a cloth, external objects do not exist, the mind imbued with habitual tendencies, strongly arises as the entity of objects. And in the Ten Bhumi Sutra also:
Chinese
诸位佛子！这三界唯是心而已。又，《六十正理论》中说，宣说大种等，完全包含在识中。这些以共同的理由成立一切法是自显现，以不共的理由成立无边，这将在下文阐述。第三，这样一来，如果将凡夫的显现原封不动地认为是实相自性的基础，因为所知不错误地作为对境的缘故，凡夫的意识也将变成正确的量，如同圣者的现量一般。如果不是自性的基础，那么这种错觉将不是法性的遍及对象，因为体性各异的缘故，如同柱子和瓶子一样。回答说：智者说，从显现的角度来看，法性是自显现，所以是法性，但从执着的角度来说，因为有分别，所以不是，因为依赖于不同的所依。杰·雅日瓦说，证悟时没有不成为基础的，未证悟时的错觉不是基础。但这两种说法都不能很好地思考，因为如果像第一种说法那样，显现和执着二者是心识的本体，那么一个本体上显现和不显现的两个部分是相违的，执着也变成法性自显现。如果不同，那么舍弃执着错觉时，就会出现不舍弃显现错觉的过失。如果像第二种说法那样，证悟依赖于因缘，那么就不是自性的显现。如果不依赖，那么证悟与未证悟时，以是否为基础的差别来认定的承诺就会丧失。那么是什么呢？自性完全是法性，相状不混杂于错觉的转变，本体上没有差别，这叫做。在《意集经》中说：嗔恨不混杂，折磨心识者，完全是空性无我。它本身不混杂，完全是，无造作，仅仅是如是性。那么，就像因为不混杂而并非法性一样，从完全的角度来说，也将不是法性，因为它的本体没有差别。如果这样说，没有过失，就像芝麻和油二者本体没有差别，但芝麻不会显现为汁液，油不会显现为块状一样。以上是前辈们的说法。第二，通过阐述本来清净任运自成的差别，显示了基础没有束缚和解脱。
English
O sons of the Victorious Ones! These three realms are mind-only. Furthermore, in the "Sixty Stanzas on Reasoning," it says, "The great elements, etc., having been explained, are completely contained within consciousness." These establish all phenomena as self-appearing through common reasoning, and establishing freedom from extremes through uncommon reasoning will be explained below. Third, if the appearances of ordinary beings are left as they are and considered the basis of the nature of reality, then, because the object of knowledge is not mistaken, the consciousness of ordinary beings would also become a valid cognition, just like the direct perception of the noble ones. If it is not the basis of reality, then this illusion would not be pervaded by the nature of reality, because the entities are different, like a pillar and a pot. In response, the wise one said, "From the perspective of appearance, the nature of reality is self-appearing, so it is the nature of reality, but from the perspective of clinging, it is not because of the divisions, because it depends on different bases." Je Nyariwa said, "At the time of realization, there is nothing that does not become the basis, and the illusion of non-realization is not the basis." However, both of these are not well thought out, because if, as in the first case, appearance and clinging are of the same essence as the mind, then the two aspects of appearing and not appearing in one essence are contradictory, and clinging also becomes the self-appearance of the nature of reality. If they are different, then when clinging to illusion is abandoned, there would be the fault of not abandoning the illusion of appearance. If, as in the second case, realization depends on conditions, then it would not be the appearance of self-nature. If it does not depend, then the commitment to consider the basis as being or not being based on the difference between the time of realization and non-realization is broken. So what is it? Self-nature is completely the nature of reality, the aspects are not mixed with the reversal of illusion, and there is no difference in essence, this is called. In the Gongdü it says: "Hatred is unmixed, tormenting the mind, is completely empty and without self. It itself is unmixed, complete, unconditioned, only suchness." So, just as it is not the nature of reality because it is unmixed, it will also not be from the perspective of completeness, because its essence is without difference. If you say that, there is no fault, just as sesame seeds and oil are not different in essence, but sesame seeds do not appear as juice, and oil does not appear as a lump. These are the words of the previous ones. Second, by explaining the difference between primordial purity and spontaneous accomplishment, it shows that there is no bondage or liberation in the basis.
Chinese
以三种真实的宗义来成立自宗远离边见。思维能确定基的量。第一，开示本来清净任运自成的意义，讲述所许宗义的差别，遮破有缺失的观点，建立自宗而作辩论共有四部分。第一部分是：基从原始以来就是清净的，因为无明是暂时的垢染的缘故，就像珍宝被不净的泥土覆盖一样。这是认为基和垢染是他体的本来清净者。基从一开始就是任运自成的，因为无明不是从其他地方产生的缘故，如果一开始金和铁没有无二无别地存在，那么炼金术就无法将铁变成金一样。这是认为基和垢染是无二无别的任运自成者。第二部分是：虽然这二者各自都有三种差别，但因为本来清净大和任运自成大是所要断除和所要成立的，所以在下面讲述。这里就按有缺失的所许宗义的角度，各自都分为两种。也就是本来清净分为两种：法界本来清净者说，基是法界完全清净的缘故，不容许无明的基，就像珍宝没有不净泥土的清除一样。智慧本来清净者说，果是身和智慧，无明暂时的垢染被五道所断除，就像珍宝产生所需所欲的障碍，不净的泥土被洗净擦拭干净后，才能产生所需所欲一样。任运自成也分为两种：法性任运自成者说，基是无明和智慧无二无别的要点，因为没有超出法性一的自性，所以有法各自也是互相一者任运而成的，如果一开始金和铁没有无二无别地存在，那么炼金术就无法将铁变成金，就像泥土和木头等一样。有法任运自成者说，即使获得果身和智慧，也根本没有断除无明，因为轮回和涅槃二者不是从它之外的其他地方产生的缘故，就像铁变成金的时候，铁上没有显现金的特征，但也没有从变成铁的那个本体中分离出来一样。他们这样说。第三部分是：按照法界本来清净者的观点，基也不容许成为无明之流的因，因为