Chinese
如同盲人所见的色彩一般。如是说。说完。第三，决定词，所谓自性，必须具备三种法，也就是本体不由因缘所生，因为自性不是从因和缘产生的。《中观根本慧论》中说。国王因陀罗菩提的道次第中说：不由因和缘以及作者所造，而是自性的本然状态的显现。因此，自性是不可改变的。《中观根本慧论》中说：自性变为他性，无论何时都是不合理的。光明疏中说：无论轮回涅槃如何变化，都不可能超出心性的本然状态的意义。如是说。安立是不依赖于其他法的。《中观根本慧论》中说：自性不是人为的，也不依赖于他者。如是说。《大虚空》中说：如同虚空一般，自性是无边无际且没有依赖的。如果依赖于他者，那就不是自性的法。如是说。显现是：智慧秘密的相不间断，因为显现为轮回涅槃的各种现象，所以称为显现，对它没有任何执着。如是说。《次第三论》中说：轮回涅槃这两个词所指的一切法，全部都由此产生，所以称为基。这是基的名称和意义。第四，名称的数量是为了解脱所化众生的执着而安立的多种名称。又，《庄严经》中说：为了适应所化众生的心智而安立的名称是：自发显现故名菩提心（1），无勤任运故名任运成就（1），无有痛苦故名大乐（1），无有处所故名自显，远离边际故名中观，无有善恶故名平等性，无有剩余故名大圆满，成为因故名法界，无有差别故名无二，超越心识故名不可思议，无有作者故名无为，如是等等（111），一切皆可适用。名称的数量是无尽的，所以即使是诸佛也无法言说。如是说。因为不可言说，所以安立的名称没有任何意义。名称的类别仅仅是为了解脱所化众生的执着而安立的。这也是拉贤论中所说的。第五，虽然因为如此的必要而安立了多种名称，但自显的必要是如幻的
English
Like the colors seen by a blind person. So it is said. Finished. Third, the definition, what is called "self-nature," must have three qualities, that is, its essence is not produced by causes and conditions, because self-nature does not arise from causes and conditions. As it says in the Root Wisdom. In the Path Arrangement of King Indrabuti: Not made by causes and conditions and the maker, but by the appearance of the natural state of self-nature. Therefore, self-nature is immutable. As it says in the Root Wisdom: The change of self-nature to otherness is never reasonable. So it is said. As it says in the Clear Illumination: No matter where samsara and nirvana go, it is impossible to go beyond the meaning of the essential nature of the heart. So it is said. The establishment is not dependent on other dharmas. As it says in the Root Wisdom: Self-nature is unmade and not dependent on others. So it is said. As it says in the Great Sky: Like the sky, self-nature is boundless and has no dependence. If it depends on others, it is not the dharma of self-nature. So it is said. Appearance is: The aspect of secret wisdom is uninterrupted, because it appears as various phenomena of samsara and nirvana, it is called appearance, and there is no clinging to it. So it is said. As it says in the Three Stages: All the dharmas of the two terms of samsara and nirvana, all arise from this, so it is called the base. This is the name and meaning of the base. Fourth, the number of names is established in many names in order to liberate the clinging of those to be tamed. Also, as it says in the Ornament: The names established to suit the minds of those to be tamed are: Because of spontaneous manifestation, it is called Bodhicitta (1); because of effortless accomplishment, it is called Spontaneous Accomplishment (1); because of no pain, it is called Great Bliss (1); because of no place, it is called Self-Appearance; because of being free from extremes, it is called Madhyamaka; because of no good or bad, it is called Equality; because of no remainder, it is called Great Perfection; because of becoming the cause, it is called Dharmadhatu; because of no difference, it is called Non-Duality; because of transcending mind, it is called Inconceivable; because of no maker, it is called Unmade, and so on (111), all can be applied. The number of names is endless, so even the Buddhas cannot express it. So it is said. Because it is inexpressible, the names established have no meaning at all. The categories of names are only established to liberate the clinging of those to be tamed. This is also what is said in La Shan's Treatise. Fifth, although many names have been established because of such necessity, the necessity of self-appearance is illusory
Chinese
因和合故无有隔离。此处特别标立为任运成就三者，如论中所说，为了两种必要和目的而加以区分，遣除三种边见，从而在意义上追求证悟。断除执着常有的根本，断除视享乐的显现为断灭，以及执着于依赖于常断二边的中观。为了遣除这三种边见，而区分自性、相、特征，并非执着于文字的字面意义。所知八识聚、烦恼、意、我、我所，取与舍，以及意的各种戏论，五根对境执着五种相，以及显现、生起方式这三者，为了开显解脱为自性三身，因此也标立为任运成就三者，就是这样。如是说，所以不能按照字面意思来理解。第六，自性是执着特征的一切轮回涅槃的法性。如云：智慧秘密的自性，佛与众生无二无别。如虚空遍布一切有情一样，遍布一切。又云：从智慧秘密中，基、道、果任运成就三种，相为幻化，自性离戏，特征自明，这些都任运成就于安乐大乐之中。过去、未来、现在三时的一切善逝的智慧，以及六道众生的未作之心的自性，并非不同，自性唯一。如是说。第七，特征不可执着为单方面。如三律仪中所说：特征是远离一切单方面的边见，因此在任何方面都不能以分别念来执着。又如《眼论》中所说：它也是本体和特征圆满任运成就的自性。由于远离四句六边，因此唯一明点不舍弃任何边际。无有方所，却是所有方所的本体。虽然显现为有类别，却远离类别。如灯一样，即使是佛陀自己也无法确定它就是这样。由于自然远离了有边的增益和无边的损减，因此也被称为是根据情况而确定的遍空菩提心之教言。如是说。第八，时间是自生智慧，非由因缘所生，因此不会变为三时，是一切无常的体性。
English
Due to harmony, there is no separation. Here, the distinction of the three spontaneously accomplished ones is made. As stated in the treatises, it is distinguished for the sake of two necessities and purposes, eliminating the three extremes, and thereby pursuing realization in meaning. Cutting off the root of clinging to permanence, cutting off seeing the appearance of enjoyment as annihilation, and clinging to the middle way that relies on being free from the two extremes of permanence and annihilation. In order to eliminate these three extremes, the distinctions of essence, aspect, and characteristic are made, but it is not clinging to the literal meaning of the words. The knowable eight consciousnesses, afflictions, mind, I, mine, taking and rejecting, as well as the mind's various elaborations, the five senses clinging to the five characteristics of objects, and the three ways of manifestation and arising, are also designated as the three spontaneously accomplished ones in order to reveal liberation as the three kayas. It is said, so the meaning should not be taken according to the literal words. Sixth, essence is the dharmata of all samsara and nirvana that clings to characteristics. As it says: The essence of secret wisdom, Buddha and sentient beings are not two. Just as space pervades all beings, it pervades all. Also: From the secret of wisdom, the base, path, and fruit are the three spontaneously accomplished ones. Aspect is illusion, essence is free from elaboration, characteristic is self-awareness, all of these are spontaneously accomplished in the great bliss of spontaneous abiding. The wisdom of all the Sugatas of the past, future, and present, and the unmade mind of the six types of beings, are not different, the essence is one. Thus it is said. Seventh, characteristics cannot be grasped as one-sided. As stated in the three vows: Characteristics are free from all one-sided extremes, therefore they cannot be grasped by conceptual thought in any way. Also, as stated in the Commentary on the Eye: It is also the nature of essence and characteristics, completely spontaneously accomplished. Because it is free from the four phrases and six extremes, the single bindu does not abandon any boundary. It is without direction, yet it is the essence of all directions. Although it appears to have categories, it is free from categories. Like a lamp, even the Buddha himself cannot ascertain that it is like this. Because it is naturally free from the addition of existence and the subtraction of non-existence, it is also called the teaching of the all-pervading bodhicitta that is determined according to the situation. Thus it is said. Eighth, time is self-born wisdom, not produced by causes and conditions, therefore it does not change into the three times, it is the nature of all impermanence.
Chinese
虽然是您自己的，但因为它不会变成一边，所以是永恒的。因为它不是由装饰品产生的，而是自显的。因此，它无始无终。如是说。 ༈ 第二，关于错觉的显现，从心滴中说：通过错觉的基础，事物的实相，错觉的方式，心识的显现，以及即使错觉也不会改变的自性这三者的总和，应该确定地了解错觉的显现。如是说。 ༈ 第一，错觉的基础是四句、六边解脱为平等性。如是说：从见解的虚空中，它本来就存在，因此以平等解脱为基础。如果不认识它，从执着自我中，就会生起各种各样的错觉分别念。 如果极限只是一方面，就不可能在所有极限中显现。 此外，见解的虚空平等解脱如果不是，有无二者，生灭常断，去来一异的四句，以及轮回涅槃法的八边，因为不应该显现任何事物却显现了，所以作为有法，轮回涅槃一切的法性，那种存在方式是合适的、恰当的、纯正的、合理的。 如是说。 意集是无论什么样的方式都没有，显现的方式无论什么样都是觉性本身。 如是说。 ༈ 第二，错觉的方式，在《眼疏》中说：因、缘、果产生的时侯，方式和过失成就的作者，以及近似的例子，通过八种方式来区分。 如是说。 ༈ 因，如前所述，虽然是自性的显现，但正因为如此，它并没有成为对境。 证悟的缘起是任运自成的因，上师是主人。 心识生起的次第是打开理解。 通过圆满的教言和专注来认识意义。 这是闲暇的虚空。 因为与四种分离，所以没有确定（１），这被称为俱生无明，因为最初出现较早，所以是与实相相应的因。 那个因（１）执着于结合的意义，并且显现为自他不同（０），这被称为遍计所执的无明，是共同作用的因。 ༈ 缘是，由此（０）烦恼五毒增长，嗔恨成为地狱，吝啬成为饿鬼，愚痴成为畜生，贪欲成为人，嫉妒成为非天，我慢成为天人的生因等等。 烦
English
Although it is your own, it is permanent because it does not change to one side. Because it is not produced by ornaments, but is self-manifesting. Therefore, it is without beginning and without end. Thus it is said. ༈ Second, regarding the appearance of illusion, from the drop of the heart: Through the basis of illusion, the reality of things, the way of illusion, the appearance of mind, and the nature that does not change even with illusion, the sum of these three, one should definitely understand the appearance of illusion. Thus it appears. ༈ First, the basis of illusion is that the four extremes and six limits are liberated into equality. Thus it is said: From the space of view, it has always existed, therefore, the basis is that of equal liberation. If one does not recognize that, from clinging to self, various illusory thoughts arise. If the limit is only one side, it is not possible to appear in all limits. Furthermore, if the space of view, equal liberation, is not, the four extremes of existence and non-existence, arising and ceasing, permanence and annihilation, going and coming, one and different, and the eight limits of samsara and nirvana, because it should not appear as anything but it appears, therefore, as the subject, the nature of all samsara and nirvana, that way of being is suitable, appropriate, pure, and reasonable. Thus it is said. The intention is that whatever way there is nothing, the way of appearance is whatever way, it is awareness itself. Thus it is said. ༈ Second, the way of illusion, in the Commentary on the Eye it says: The time when cause, condition, and result arise, the way and the fault, the agent who accomplishes, and the approximate example, are distinguished by eight ways. Thus it appears. ༈ Cause, as explained before, although it is the appearance of self-nature, but precisely because of that, it does not become an object. The condition for realization is the spontaneously present cause, the guru is the master. The order of the arising of mind is to open understanding. Through the complete instructions and focus, one recognizes the meaning. This is the space of leisure. Because it is separated from the four, it is not determined (1), this is called co-emergent ignorance, because it appears earlier in the beginning, therefore it is the cause corresponding to reality. That cause (1) clings to the meaning of union, and appears as self and other different (0), this is called the ignorance of complete imputation, it is the cause of co-action. ༈ Condition is, thereby (0) the afflictions, the five poisons increase, hatred becomes hell, miserliness becomes a hungry ghost, ignorance becomes an animal, desire becomes a human, jealousy becomes an asura, pride becomes the cause of birth as a deva, and so on. Afflict