English
Appearing as the five certainties. Therefore, there is no need to seek the benefit of beings by the Buddha. Because sentient beings themselves are the self-born Dharmakaya. Thus it is said. Fourth, with the essence of Bodhicitta, this mind does not need to be sought elsewhere by relying on causes, conditions, effort, and accomplishment, but exists as the self-existing, spontaneously accomplished great perfection. Therefore, for those yogis who realize it in this way, there is no need for acceptance or rejection, negation or affirmation, and it is naturally accomplished, so it is very easy. If one does not realize it in this way, but hopes to obtain it from elsewhere through acceptance and rejection and effort, then it is difficult for those of lower vehicle minds to realize. Why? Because it transcends the realm of thought and expression, cannot be represented by metaphors and logic, etc., and is not an object of focus, but is one's own nature, so it cannot be found from elsewhere. In reality, the ordinary consciousness of the present is none other than the clear, empty, inexpressible nature that is free from modification, transformation, abandonment, and acceptance, so it is very easy, but it is trapped in the cage of doubt and becomes difficult. Therefore, it is very important to have firm faith in the meaning of the profound instructions. Such wisdom of the essence of Dharmata transcends all realms of conceptual activity, does not abide in the realm of sensory perception, but because it is the nature that pervades samsara and nirvana, it pervades all phenomena of samsara and nirvana like the realm of space, in the manner of non-dual essence. Even so, the nature of Dharmata itself cannot be shown, let alone just the name, it cannot be shown to be like this, even Vajrasattva cannot represent and indicate it, let alone others say it? In the "Ten Sutras" it says: It is certain that difficulty and ease cannot be represented. Bodhicitta does not need causes and conditions, it is easy. Because it cannot be represented, it is very difficult to realize. Because it is not produced from causes, it is easy. Because it is not an object of focus, it is said to be difficult. Bodhicitta does not abide in the realm of manifestation. It pervades all appearances and existence, so it is like space. To represent the mind with names and words, even I, Vajrasattva, cannot represent it. And, in the "Holy Mind Tantra" it says: The King of Wisdom is the meaning that transcends words. The supreme of speakers does not rely on others. The King of Self-Awareness realizes transcendence of words, external
Chinese
如是说，我转为器情大自在。第八，从基自然成就大之中，开显能所轮回涅槃之生起方式的基经有十二：一切之先，基自然成就大如何安住之基经。彼之自性中，基显现自生之智慧三身自现之方式的基经。基彼者于一切显现然有情未识自面故，显现为迷乱之基的基经。于一切有如是之义存在而了知而赞叹之基经。基彼者之自性中，显现为五光，以明与不明而成立佛之刹土显现与有情之境显现之方式的基经。彼之明与颜色之差别，以明与不明而显现五部佛与五部有情之显现方式的基经。从原始自性中显现之光室是主要之基经。基彼者不依于三时名言之义法故，体性周遍安住方式之基经。如是轮回涅槃自生之智慧中显现之彼者，显现为本初显现本初解脱故，无有因缘，从法性普作之自性中自成之基经。如是自显清净之基彼者，仅以自显而觉知而解脱之基彼者而至究竟之大甘露之基经。如是显现之时，如根识与显现境般未成立二取之基经。自显之基于自显中觉知之刹那而解脱，于法身大平等一中安乐界回旋之基经。第一者，从本初无生之基界本来清净大之虚空般的界中，无有明点阻碍之自明基显现任运之游舞大悲外明而显现者，乃是稀有奇妙之游舞云。幻化经云：唉玛吙，稀有奇妙之法，圆满佛陀一切之密。从无生中生一切，生起之时即无生。如是说，从无生之明点中显现无碍之游舞而稀有故如是说。如是之基显现任运大之游舞，从何而显现之轮回涅槃一切之先安住之初始总基为何耶？
English
As it is said, "I transform into the great possessor of the vessel and its contents." Eighth, there are twelve root texts that explain how phenomena and existence, samsara and nirvana, arise from the great spontaneously accomplished ground. First, the root text of how the great spontaneously accomplished ground abides before all. The root text of how the wisdom of the spontaneously arising ground appearance, the three kayas, dawns in itself from the nature of that very ground. The root text of how, although that ground dawns in all, sentient beings do not recognize their own face, and thus it dawns as the basis of delusion. The root text praising the understanding that such a meaning exists in all. The root text of how the five lights dawn from the nature of that ground, and how, through awareness and non-awareness, the buddhafield appearance and the sentient being's realm appearance are established. The root text of how, from the differences in awareness and color, the five buddha families and the five sentient being families appear through awareness and non-awareness. The root text that the light chamber that dawns from the primordial nature is the main one. The root text of how the nature pervades all, as that ground is not a meaning-dharma that relies on the terminology of the three times. The root text of how that which dawns in the spontaneously arising wisdom of samsara and nirvana appears as primordially dawning and primordially liberated, and thus, without cause or condition, it is self-arranged from the nature of the all-creating dharmata. The root text of the great nectar that is perfected in that ground, which is the pure self-appearance, and which is liberated merely by recognizing it as self-appearance. The root text of how, at the time of appearance, there is no duality of grasper and grasped, like sense powers and appearing objects. The root text of how the ground of self-appearance is liberated in an instant of recognizing it as self-appearance, and how the bliss realm whirls in the great single samadhi of the dharmakaya. The first is: From the expanse of the great primordially pure ground, which is like the sky, from the expanse of the beginningless and unborn, the self-luminous, spontaneously accomplished play of the ground appearance, the compassion that dawns outwardly clear, is said to be a wondrous and amazing play. From the Magical Net: "Emaho, wondrous and amazing dharma! Secret of all the complete buddhas! From the unborn, all is born! In the very born, there is no birth!" As it is said, it is said thus because it is wondrous that the play without obstruction dawns from the luminosity of the unborn. What is the initial general ground that abides before all of samsara and nirvana, from which such a play of the great spontaneously accomplished ground appearance dawns?
Chinese
因此，最初的基，自生大智慧，远离一切作为的勤作，本体不成立任何事物，是空性，远离戏论的本来清净（ཀ་དག་，kadag，梵文：ādiśuddha，汉语字面意思：原始清净）的法性，非造作，无有边际和偏袒，如虚空般安住的状态中，任运成就，无有阻碍的自性显现，一切身和智慧皆可显现的部分，外在不散乱，内在明澈，不昏沉，如童瓶身般安住。大悲智慧的力量，智慧不间断地显现的基处安住，因此安住于本体、自性、大悲三者的自性之中。从觉性自显中说：我无有之前，基如此安住，名为大本来清净（ཀ་དག་，kadag，梵文：ādiśuddha，汉语字面意思：原始清净）基，安住于本体、自性、大悲三种之中。本体是不变的智慧，不间断地显现，名为童瓶身之法性。自性是五光之显现不间断。大悲之显现譬如无云。这是本来清净（ཀ་དག་，kadag，梵文：ādiśuddha，汉语字面意思：原始清净）之法性，不堕于印度，不落于任何一方。如是说。彼基之本体是不成立轮涅二者的，因此是无二自生的智慧。定义是轮涅一切事物最初生起的基，以及现在所依赖的基，因此称为基。体相是五种智慧无别任运成就圆满之体相。分类则有本义之阿赖耶，以及习气种种之阿赖耶，和法性实义之阿赖耶三种。俱生光明中说：族姓之子，基之本体是无二的。定义是一切生起，因此是基。或者说是轮涅二者的所依，因此是基。体相是五种智慧。分类有三种：本义之阿赖耶是真实的基。种种积聚之阿赖耶是与习气相混的八识，法性实义之阿赖耶是八种安住方式之譬喻。如是说。又以八种安住方式显示遣除他法之方式：基之法性安住于理智，因此遣除物质。安住于空性，因此遣除是事物。安住于无二，因此遣除二取。是自生的，因此遣除因缘所生。是任运成就的，因此遣除轮涅。
English
Thus, the original ground, the great self-originated wisdom, is free from all efforts of action and exertion, its essence not established in anything, it is emptiness, the state of primordial purity (ཀ་དག་，kadag，梵文：ādiśuddha，literal meaning: original purity) free from elaboration, uncompounded, without limitations or partiality, and in the state of abiding like the sky, the self-perfected, unimpeded self-radiance, the part from which all forms and wisdoms can arise, the outer expanse not torn, the inner clarity not obscured, abiding in the form of the youthful vase body. The power of compassion and awareness, the basis for the unceasing manifestation of knowledge, abides as the essence of the three: essence, nature, and compassion. From the self-arising of awareness, it is said: Before I existed, the ground abided thus, it is called the great primordial purity (ཀ་དག་，kadag，梵文：ādiśuddha，literal meaning: original purity) ground, abiding in the three aspects of essence, nature, and compassion. The essence is the unchanging wisdom, the unobstructed clarity, called the state of the youthful vase body. The nature is the unobstructed manifestation of the five lights. The manifestation of compassion is like a cloudless sky. This is called the state of primordial purity (ཀ་དག་，kadag，梵文：ādiśuddha，literal meaning: original purity), not falling into India, not falling into any side. As it is said. The essence of that ground is not established as samsara or nirvana, therefore it is the non-dual self-originated wisdom. The definition is that it is called the ground because it is the ground from which all samsara and nirvana first arise, and the ground on which they now depend. The characteristic is that it has the characteristic of the five wisdoms being indivisible and spontaneously perfect. If divided, there are said to be three: the all-ground of the essential meaning, the all-ground of various habitual tendencies, and the all-ground of the meaning of the state of being. From Kunsel it says: Son of lineage, the essence of the ground is non-dual. The definition is that everything arises from it, therefore it is the ground. Or it is the support of both samsara and nirvana, therefore it is the ground. The characteristic is the five wisdoms. The divisions are three: the all-ground of the essential meaning is the true ground. The all-ground of various accumulations is the eight consciousnesses mixed with habitual tendencies, and the all-ground of the meaning of the state of being is the example of the eight modes of abiding. Thus it is said. Furthermore, the eight modes of abiding show the way to eliminate others: the nature of the ground abides in reason, therefore it eliminates matter. It abides in emptiness, therefore it eliminates being a thing. It abides in non-duality, therefore it eliminates dualistic appearance. It is self-originated, therefore it eliminates arising from causes and conditions. It is spontaneously perfect, therefore it eliminates samsara and nirvana.
Chinese
遣除犹豫。 因为清净故遣除垢染。 因为无故遣除有的断边。 因为有故遣除无的常边，如是宣说。 此外，最初的总基远离局限和偏袒而安住的方式。《吉祥庄严大》中说：本体、自性、大悲三者，不间断而完全圆满。本体的巨大实相是，如身般安住，但不存在显现口、眼、耳等。如空般安住，但不存在如顽空般的空无。如五光般显现的巨大显现中，不存在区分颜色。如不间断般显现中，不存在关联。如无边无中般显现中，不存在指向任何一方。如被分割般显现中，不存在被划分为类别。如广大无碍般显现且高度崇高中，不存在上下之分。如是宣说。 并且，作为轮涅一切法之本体，故为法身； 自光芒不间断，故为大光明； 从无明和物质中解脱，安住于真实智慧之本体，故为明； 非由骤然生起，而是本自安住且成为明之自性，故为智慧； 一切从此显现，故为普作； 轮回涅槃一切从此显现，故为基； 无数化身佛皆从此证悟而生，故为一切佛之祖父； 自之本体无垢，且智慧之大光明不间断而明亮； 成为彼等之首，且明之自性不变，故为原始佛不变光； 功德之差别显现，然于自之本体无有分别，故一切二无别大平等性为普贤； 无有衰老，故为童子； 精华五身于内明亮，故为宝瓶身等等，如是宣说此基之名相。 如是之基，基显现生起之方式，以及彼自显现中，因认识与不认识之故，轮回涅槃分离之方式等，应从其他处广知。 此之义，十续中所说的是， 示现游戏从自生起是：