Chinese
显现时，显现即是自显现，生起即是自生起，解脱即是自解脱之要诀。 也就是，一切皆显现是能量，其自身解脱为多种是果，对此没有限制，因此嬉戏没有阻碍。 对此，无有偏颇，任何显现皆解脱为法性。 依靠任运成就的差别而安立为任运成就的道理是： 认为多种是任运成就，是戏论之理； 认为相似显现是任运成就，是同一概念之理； 认为心念是任运成就，是有愿望者之理； 认为因果是任运成就，是有关联者之理； 认为名声程度是任运成就，是轮回者之理； 认为单方面是任运成就，是执持边见者之理； 认为因缘是任运成就，是有障碍者之理； 认为实空任何处皆不成立是任运成就，是无因之理，共有八种。 这些各自都有各自的观点，这里没有写。 也就是，因为任运成就，所以没有取舍和破立。 这样就是任运成就。 第五，依靠任运成就的词义来显示意义是： 所谓“任”，因为不是造作，所以是自性； 因为它不动摇，所以是自性； 因为安住于此，所以是大自在。 所谓“成”，因为不需要修成就是果； 因为对此无法改造，所以是基； 因为从中没有改变之处，所以是道。 也就是，从任运安住的方面来说，安立为法身； 从任运明亮的方面来说，安立为报身； 其自身从遍及的方面来说，安立为化身； 这样，三身没有舍弃，在原地清净，所以称为“圆满”。 成就与作为分离，所以三身不可分割； 成就其自身是自圆满，所以三身从边解脱； 其自身不退转，所以三身各自圆满，因此，称为“大圆满”。 也就是，任运是基，所以三身隐藏于基中； 任运不造作，所以三身显现安立于道上； 任运与作为和勤作修持分离，所以三身超越边。 对此，因为成就不依赖于他者，所以三身在自身圆满，因此，称为“自生大圆满”。 成就从一开始就是成就，所以，称为“本来解脱大圆满”。 成就于此
English
When appearances arise, appearance is self-appearance. When arising occurs, it is self-arising. The key is that liberation is self-liberation. That is, appearing in everything is energy, and its own liberation into various forms is the result. There is no limit to this, so there is no obstruction to play. In this, without partiality, whatever appears is liberated into the nature of reality. The reason for establishing spontaneous accomplishment based on the distinctions of spontaneous accomplishment is: To consider various things as spontaneously accomplished is the way of elaboration. To consider similar appearances as spontaneously accomplished is the way of a single concept. To consider thoughts as spontaneously accomplished is the way of those with desires. To consider cause and effect as spontaneously accomplished is the way of those with connections. To consider the extent of fame as spontaneously accomplished is the way of those in samsara. To consider one side as spontaneously accomplished is the way of those who cling to extremes. To consider causes and conditions as spontaneously accomplished is the way of those with obstacles. To consider that nothing is established anywhere in reality and emptiness as spontaneously accomplished is the way of having no cause, there are eight. Each of these has its own view, which is not written here. That is, because it is spontaneously accomplished, there is no acceptance or rejection, no negation or affirmation. Thus, it is called spontaneous accomplishment. Fifth, explaining the meaning based on the definition of spontaneous accomplishment: "Spontaneous" means that because it is not artificial, it is the natural state. Because it does not waver, it is self-nature. Because it abides in it, it is the great self. "Accomplishment" means that it is the result without needing to be accomplished. Because it cannot be modified, it is the basis. Because there is no place to change from it, it is the path. That is, from the aspect of spontaneously abiding, it is established as the Dharmakaya. From the aspect of spontaneously clear, it is established as the Sambhogakaya. Its own, from the aspect of pervasiveness, is established as the Nirmanakaya. Thus, the three bodies are not abandoned, they are pure in their place, so it is called "perfection." Accomplishment is separate from action, so the three bodies are indivisible. Accomplishment itself is self-perfected, so the three bodies are liberated from extremes. Its own is irreversible, so the three bodies are perfected in their own state, therefore, it is called "Great Perfection." That is, spontaneous is the basis, so the three bodies are hidden in the basis. Spontaneous is unmade, so the appearance of the three bodies is placed on the path. Spontaneous is separate from action and effort, so the three bodies transcend extremes. In this, because accomplishment does not depend on others, the three bodies are perfected in themselves, therefore, it is called "Self-Arisen Great Perfection." Accomplishment is accomplished from the beginning, so it is called "Primordial Liberation Great Perfection." Accomplishment in this
Chinese
由于没有造作和改造，所以称为“离戏大圆满”的意义。 像这样，由于任运自成在基础上圆满，所以是基础圆满大圆满，没有取舍和破立。 由于任运自成显现在道上，所以称为道圆满大圆满，没有行进和修习的意义。 由于任运自成在果上智慧圆满，所以是果圆满大圆满，没有希冀和恐惧，没有断除和获得。 还有，如果用词语来表达，是指未来的时候，会有执持“任运自成”宗派的人出现。 因此，称为“基础圆满，清净光明”。 还有，有无、显空、常断等各种各样的任运自成，总而言之，其精髓在于任运自成显现为各种各样，安住于此。 第二品，关于“安住于无有定准”。 其中的意图是：无定自己的实相，以及安立为无定准的道理，还有分类、定义、语源、词的用法，以及它本身的道理，分类、定义、语源、词的用法，以及它本身的道理，要了解这六个方面。 其中的无有定准的实相是：由于无有定准，所以什么也没有成立，但各种显现都没有停止。 什么也没有成立，因为无有定准，所以事物没有成立为“这个”和“那个”。 各种显现都没有停止，所以无法用“这个”和“那个”来确定。 还有，由于没有成立，所以从执着常恒自性的边见中解脱出来，没有堕入常边的执着。 由于无法确定，所以从断灭边执着中，认为现象融入自性中解脱出来，没有堕入无边无际的断灭中。 还有，名称“无定”本身就是空性，因为是假立的。 安立者（能诠）的因没有成立，安立的条件（所诠）连名称也没有成立。 各种所诠显现，能诠的基础连名称也没有成立。 能诠的心也没有成立，因为名称是空性的。 还有，从意义上来说，无有定准，不是安住于一，而是显现为各种各样。 还有，因为没有他体，也没有定准于一，所以断绝了一和多的戏论。 因为名称和意义在任何方面都没有确定，所以依靠名称的意义无法确定。 因此，名称和意义在任何方面都没有把握。 依靠意义的名称也是无有定准的，只是暂时如何安立，就如何显现，除此之外，没有什么可以领悟的。
English
Because there is no fabrication or alteration, it is called the meaning of "Spontaneous Great Perfection of Freedom from Actions." Thus, because spontaneous presence is perfected on the ground, it is the Great Perfection of the Ground, without acceptance or rejection, affirmation or negation. Because spontaneous presence arises on the path, it is called the Great Perfection of the Path, meaning there is no progression or cultivation. Because spontaneous presence is perfected with the wisdom of the result, it is the Great Perfection of the Result, without hope or fear, abandonment or attainment. Furthermore, if expressed in words, it refers to the future time when there will be those who hold the tenet of "spontaneous presence." Therefore, it is called "Ground Perfection, Pure Radiance." Moreover, existence and non-existence, appearance and emptiness, permanence and annihilation, various spontaneous presences, etc., are all included. In essence, spontaneous presence manifests in various ways and abides therein. Second Chapter: On "Abiding Without Definiteness." The intention here is to understand six aspects: the nature of non-definiteness itself, the reasons for establishing non-definiteness, its divisions, definitions, etymology, usage of terms, and the reasons for its very nature, divisions, definitions, etymology, and usage of terms. The nature of non-definiteness is that, due to non-definiteness, nothing is established, yet the arising of anything is not obstructed. Because nothing is established, due to non-definiteness, things are not established as "this" or "that." Because anything can arise, there is no identification with "this" or "that." Furthermore, because nothing is established, one is freed from clinging to permanence as inherent existence, and does not fall into the extreme of permanence. Because there is no identification, one is freed from clinging to annihilation, where phenomena are thought to dissolve into their own essence, and does not fall into the endless extreme of annihilation. Moreover, the name "non-definite" is itself empty, because it is merely imputed. The cause of imputation (the signifier) is not established, and even the condition of imputation (the signified) is not established as a mere name. Because various objects of imputation arise, the basis of imputation is not established even as a mere name. The imputing mind is also not established, because the name is empty. Furthermore, in terms of meaning, non-definiteness does not abide in one thing but arises in various ways. Moreover, because there is neither otherness nor definiteness in one, the elaboration of one and many is cut off. Because neither name nor meaning is definite in any way, the meaning that relies on the name cannot be determined. Therefore, neither name nor meaning is grasped in any way. The name that relies on meaning is also non-definite; it appears according to how it is temporarily designated, and there is nothing to be understood beyond that.
Chinese
由于命名并非实有，所以没有确定性。地狱本身也并非确定不是佛。地狱本身也并非确定是佛。意义也是假立的，所以意义的确定性也是词语，因此，词语可以适用于任何事物。因此，通过了解无确定性，就不会执着于名和义。由于没有确定性，所以没有轮回的意愿。因此，它会反过来空，从空性中安住。这样一来，由于没有确定性，基础显现就会停止。由于没有可知的，所知就会空虚。这就是原因。确立无确定性的理由是：对任何事物都没有确定性。去年的敌人不确定会变成今年的朋友。今年的朋友不确定会变成明年的敌人。因此，无确定性是合理的。在基础上，没有确定这个和那个是相同的。由于众生的心识显现没有停止，所以显现的方式是不同的。例如，鸽子的脖子有时显现为黄色，有时显现为红色、白色和各种颜色，因此没有这样的确定性。此外，在世间，就像人变成老虎，老虎变成人，蚂蚁的身体没有改变就变成蜜蜂一样，没有什么是确定的。因此，无确定性是合理的。从土地中生出牛，从马尾中生出虫子，也知道马尾的物质没有改变就产生了。像这样，由于显现的方式不确定，所以法性是无过失的，这是合理的。无确定性的分类有五种：认为显现无确定性的是理作者的观点；认为知识无确定性的是理智者的观点；认为轮回和涅槃无确定性的是虚空者的观点；认为名称无确定性的是假立者的观点；认为意义无确定性的是无边空性的观点。定义是确定名称，因此任何应安立的事物都没有成立。由于不存在是所缘，因此在它上面任何自性都没有成立。声音的运用是没有确定的，没有成为不存在的智慧的行境。它本身被边际所限制：对于什么来说，无确定性在名称上不存在。对于它来说，由于不存在，无法找到名称的意义。因为没有确定性，所以在意义上没有确定性。由于它不确定存在，所以没有事物。由于不确定不存在，所以没有...
English
Since naming is not established as real, there is no certainty. Hell itself is also not certain to be not Buddha. Hell itself is also not certain to be Buddha. Meaning is also imputed, so the certainty of meaning is also words, therefore, words can apply to anything. Therefore, by knowing uncertainty, one does not cling to name and meaning. Since there is no certainty, there is no desire for samsara. Therefore, it reverses and becomes empty, and abides from emptiness. Thus, since there is no certainty, the basis of appearance ceases. Since there is nothing to be known, what is to be known becomes empty. That is the reason. The reason for establishing uncertainty is: there is no certainty about anything. Last year's enemy is not certain to become this year's friend. This year's friend is not certain to become next year's enemy. Therefore, uncertainty is reasonable. On the basis, there is no certainty that this and that are the same. Since the appearances of sentient beings' minds have not ceased, the way they appear is different. For example, the neck of a pigeon sometimes appears yellow, sometimes red, white, and various colors, so there is no such certainty. Furthermore, in the world, just as a person becomes a tiger, a tiger becomes a person, and an ant's body becomes a bee without changing, nothing is certain. Therefore, uncertainty is reasonable. A cow is born from the earth, and a worm is born from a horse's tail, and it is known that the substance of the horse's tail has not changed. Like this, since the way things appear is uncertain, the nature of reality is without fault, which is reasonable. The divisions of uncertainty are five: those who believe that appearances are uncertain are the logicians; those who believe that knowledge is uncertain are the rationalists; those who believe that samsara and nirvana are uncertain are the voidists; those who believe that names are uncertain are the nominalists; and those who believe that meanings are uncertain are the infinite emptiness. The definition is a definite name, so nothing to be established is established. Since non-existence is the object, no characteristic is established on it. The application of sound is without certainty, not becoming the object of non-existent wisdom. It itself is limited by the edge: for what, uncertainty does not exist in name. For it, because of non-existence, the meaning of the name cannot be found. Because there is no certainty, there is no certainty in meaning. Since it is not certain to exist, there is no thing. Since it is not certain to not exist, there is no...