English
It should be known that one base (Sanskrit: āśraya, place, foundation) is understood as the base and union being one, and it is definitely shown that the seven consciousnesses have three ways of arising. Why is this so? Because the pure nature of the ālaya-vijñāna, which is the meaning of the base, and the meaning of the union, which is defiled by the habitual obscurations of the seven consciousnesses, are shown as two. Therefore, although the seven consciousnesses have not abandoned the meaning of the base, they appear to be separated because they do not understand the true nature, thus manifesting three ways of arising: the five sense doors arise as the appearance of objects, the mind consciousness arises as various proliferations, and the afflicted mind arises as the ego. Therefore, the clear experience of the seven consciousnesses is demonstrated through the three ways of arising. The symbolism of this is that in the vast land of eastern India, or because the direction of confused appearances is vast and numerous, in a place called "Bhagalaradela," the great castle refers to the contaminated aggregates or the body, and the eight gates therein refer to the eight places where the six senses and so on arise simultaneously, which are the gates through which enjoyment arises. That is, the five outer gates, one middle gate, one inner gate, and one sky gate. Among them, observation turns outward to objects, observing and abiding in things and beings, and inside dwells an unchanging great king, which is the ālaya-vijñāna, the state where the base and union are not separated. There are countless attendant mental events there, which are the appearances of afflictions and conceptual thoughts, and the gatekeeper inside is the eight consciousnesses, and the gate latch is the clinging to characteristics, the clinging to various proliferations, and the clinging to self. The place of activity, the land of saṃsāra, is the appearance of the six realms, so the king is very powerful, and when the precious jewel is not separated, it makes it invisible, just as the thief and the undying victory banner do not appear as one when they have not arisen, thus impoverishing beings. Secondly, possessing great confidence, etc., is indicated by two verses and one line: through possessing the great confidence that arises from the measure of certainty that the base itself is the result, the three essential points of the self-arisen three kāyas, the heroes who destroy those battlefields, the source of instructions, the land of western India adorned with five kinds of flowers, or the conceptual thoughts of the west.
Chinese
在无与伦比且美丽的邬金莲花生大师的处所，具备八乘法门阶梯的八足宝座，八个宝藏之眼，预先圆满陈设。根本在于智慧的统一，任何供养都无法超越其顶端。三触象征着以三种智慧来解脱。三种生起之理使其自生圆满的三身炽燃，因此，以光明依次进行门卫、门闩和场地等的自我解脱、自我摧毁和扫除。将轮涅之心和心所都融入清净的本初法身之中，从而使结合之义自然解脱，外观外境和有情，不作任何观待，内在的根本义在三时中不变，安住于此即是享用如意宝，也是竖立不朽胜幢的必要之处。如此，以甚深象征手法如实展现的，具有种种幻象之界的自性，与无二的所知义之实相，心性自明的光明，即是密咒的真如。如《圆满智慧》中所说：轮回的意识是突发的，并非自性，而是由因缘显现。言说的影像与真如相同，分别念的心性，如前观察，却见为他物。众多次第的分别念，在诸门中周流，如一人之于众多窗户，并非是意义的多种显现。在此无别的智慧坛城中，以离边的见地，以自性之意而安住。又如《无垢密灯》中所说：八识中的阿赖耶识菩提心，因未证悟的迷惑所染污，由七聚识将习气成熟于基。七者若解脱，则习气迷惑清净，菩提心基之义，功德影像显现。七者对五门显现五境而不分别，意识随逐，于境执取相。染污意向内观看阿赖耶识，执着我与我所为细微，随逐于意之后，执着我与我所等五蕴。意识的两种识也随逐于彼，自续仅随逐于前者。此三者未超出任运成就的三身，以三触如此认识之后，它的…
English
In the abode of Orgyen, adorned with a topknot, which is unparalleled and beautiful, the throne with eight legs and eight treasure-eyes, possessing the eight vehicles as steps on the path, is arranged completely in advance. The root is the unity of awareness, the pinnacle of which no offering can surpass. The three touches symbolize liberation through the three wisdoms. These three ways of arising cause the three spontaneously accomplished kayas to blaze forth, so with that light, the gatekeepers, the bolts, and the surrounding grounds are, in sequence, self-liberated, self-destroyed, and swept away. By gathering the mind and mental factors of samsara and nirvana into the pure essence of the primordial ground, the meaning of union is self-liberated. Without looking outwards at objects and sentient beings, the inner fundamental meaning remains unchanging in the three times, and abiding in that is enjoying the wish-fulfilling jewel, and it is also the necessity of erecting the victory banner that never fades. Thus, the nature of the realm of various magical appearances, which are truly represented by profound symbolic methods, and the reality of the knowable, which is non-dual, the self-luminous clarity of mind itself, is the suchness of secret mantra. As it says in the 'Perfected Wisdom': The consciousness of samsara is adventitious, it is not self-existent, but appears due to conditions. The image of speech is the same as suchness, the nature of the mind of discursive thought, as examined above, is seen as other. The many successive discursive thoughts, flow through all the doors, like one person to many windows, they are not many manifestations of meaning. In this indivisible mandala of awareness, with the meaning of a view free from extremes, abide with the intention of self-existence. And as it says in the 'Stainless Secret Lamp': From the eight consciousnesses, the alaya, the bodhicitta, obscured by the confusion of non-realization, the seven aggregates ripen the karmic imprints in the base. If the seven are liberated, the karmic imprints and confusion are purified, the meaning of the bodhicitta base, the qualities, the image appear. To the seven, the five doors appear as the five objects without discrimination, the mind follows, grasping the characteristics of the objects. The afflicted mind looks inward at the alaya, grasping at the subtle ego and self, following after the mind, grasping at the five aggregates such as self and what belongs to self. The two consciousnesses of mind also follow after that, the self-continuum follows only after the former. These three do not go beyond the three spontaneously accomplished kayas, and after recognizing them in this way with the three touches, its...
Chinese
如是说，无需考察而安住。三种任运自成是：自性离戏任运自成，相状幻化任运自成，体性自明任运自成。在《智慧秘密》中说：基义任运自成有三种，相状自性与体性，于大乐中任运自成，三时善逝智慧与，六道众生心之无为，非为他异自性一。又在《坛城界》中说：安住自生智慧，以相状圆满意义游戏之庄严，空性离实自解脱之庄严，了知彼者自明脱离过失，是为原始圆满之基坛城。又在《甘露水流》中说：无论如何，不可言说，无别解脱，无论何处，无有阻碍，任运成就，了知彼者，自明无染污，本初未杂，完全圆满。三种相遇是：五根化身相遇，烦恼意根报身相遇，意识法身相遇，显现为相遇，从结合之义自解脱后，于阿赖耶未作整饰，自明菩提心无别，以完全清净之自性，如实通达明点独一之意，是为意义之道。在《菩提心日光》中说：断除对境二三随从等，自性不住离戏菩提，五蕴自性无碍显现，以幻化之相遍布而证悟，内观我执彼为体性，若能证悟自明本元之心，不住不灭无别三者，不堕于边，味道一体，阿赖耶未整饰菩提心。又在《见之界》中说：于超离执著之智慧中，轮回涅槃自性无别，如是了知之自明，遍布而不杂，自明朗然，彼之幻化游戏之法，以化身成就诸义而圆满，彼等无别亦非混合，从体性中解脱即是体性。又在《珍宝光》中说：此光明心髓圆满，以珍宝语之观察而知晓，一切六道有情，自住智慧即具足，以三种观察而知晓，以名与心寻觅智慧，从任何事物中。
English
As it is said, abide without examination. The three spontaneously accomplished are: the nature is free from elaboration, spontaneously accomplished; the appearance is illusory, spontaneously accomplished; the essence is self-aware, spontaneously accomplished. In the Wisdom Secret it says: The basis of meaning, spontaneously accomplished, has three aspects: appearance, nature, and essence. Spontaneously accomplished in great bliss, the wisdom of the Sugatas of the three times, and the unadulterated mind of the six realms of beings, are not different, but one in nature. Also, in the Space of the Mandala it says: The abiding is self-born wisdom, the adornment of play that perfects meaning through appearance, the adornment of emptiness, free from substance, self-liberated. Knowing that, self-clarity is freed from faults. It is the mandala of the basis of primordial perfection. Also, in the Nectar Stream it says: In any case, it is beyond expression, indivisible liberation. In any place, there is no obstruction, spontaneously accomplished perfection. Knowing that, self-clarity is immaculate. From the beginning, unmixed, completely perfect. The three encounters are: the encounter of the five senses with the Nirmanakaya, the encounter of the afflicted mind with the Sambhogakaya, and the encounter of the mind with the Dharmakaya. By appearing as encounters, from the self-liberation of the meaning of union, without altering the alaya, the self-aware Bodhicitta is indivisible, and with the nature of complete purity, the meaning of the single bindu is realized as it is. This is the path of meaning. In the Sunlight of Bodhicitta it says: Cutting off the objects, the two or three followers, etc., the nature is non-abiding, free from elaboration, Bodhi. The five aggregates, the nature, appear unceasingly. By pervading in the form of illusion, one is awakened. Looking inward, grasping at self is its essence. If one realizes it, it is the self-aware, innate mind. The non-abiding, non-ceasing, indivisible three, not falling to any side, are of one taste. The alaya is unaltered Bodhicitta. Also, in the Space of View it says: In the wisdom that transcends grasping, the nature of samsara and nirvana is indivisible. Thus, the self-awareness that knows, pervades without mixing, is self-clear. The Dharma of its magical display, accomplishes all meanings through emanation and is perfected. These are indivisible and not mixed. Liberation from essence is essence. Also, in the Jewel Light it says: This complete luminosity of the heart essence is known through the examination of the precious speech. All sentient beings of the six realms possess the wisdom of their own place. It is known through three examinations. Seek wisdom through name and mind, from anything.
Chinese
通过观察，自解脱的智慧会生起，像珍宝一样不会改变。像这样，从口诀的确定授记中说：作为证悟的方法象征什么呢？实际上是智慧的光明。精华是完全分离、不混合而圆满的，所说的是唯一相同的。确定之义的精华是唯一的。像这样。相遇的意义是：用犹如剃刀般的确义甘露口诀的表示方法，将生起方式三种的所有分别念，一次性地斩断，不依赖于因缘所生，而是安住于自身，三身自然具备，不作改变，进入自性，因此，没有其他间隔地，证悟同时显现，这样宣说的。在智慧密灯中说：真正的口诀之王，是如剃刀般的口诀传承，对于百万人中的少数人有利益，生起于心中安住。不依赖于任何东西的口诀传承，双运的智慧是按照自性来了解的。不依赖于因和缘，是相遇力量的自然流露。三身果位自然具备，智慧自然具备，没有掺杂。这是对自己的加持。像这样，从口诀的确定授记中说：不超越那个，控制自心。五种相和其后的名称，我执、他念、持续不断。不是泛泛而谈，而是幻化、离戏的自明。在相遇中突然发生，归于三身，并划清界限。自解脱，相遇，保持原状。这样说的。章节的名称是：在珍宝交付的宝藏中，《开显安住大乐自性之章》，即第一品之分别解说。章节的意义是：在离戏论大光明续中说，所谓的“种姓之章”是：各自的界限和与其他法不混合，主要阐述所象征的意义。所有“品”的意思是，对于章节的意义和意义产生的根本不间断地了解。如是宣说。第二，由于不证悟那个，而迷惑，被痛苦和勤作的疾病所困扰的方式。从意义的自性中产生迷惑的方式的本体被确定。用比喻说明对自性的显现产生迷惑的习气的混乱方式。像那样，分别阐述迷惑的分类的特征。分为三部分，第一部分是：自生五等偈颂