Chinese
各種景象顯現。由於對有無二者皆不確定，因此實有與空性任何一者皆未成立。由於對顯現不確定，因此不是感官的對象。由於對不顯現不確定，一切都顯現為普賢王如來的遊舞。因此，想要顯現為能轉變任何事物的各種念頭。第三個考察是，認為本基確定之究竟實體安住於自性中。其中，對於本基確定之究竟實體的安住方式、存在方式、分類、定義、道理這五者應當了解。本基確定之究竟實體的安住方式是：由於確定，基安住於自身，因此斷除了其他的戲論。由於對此沒有變化，本質是確定的，因此在任何轉變中，都超越了能作與所作。由於安住，是基。由於對此沒有戲論，是安住。由於確定不依賴因果，因此認為是常恆之類的觀點是空洞的。由於無有在時間和地點顯現，也不安住在具有意義的詞句中。由於在詞句中沒有，但確定顯現，因此，是從顯現中解脫的要點。即使知識流動，由於對安住方式沒有迷惑，因此是確定的。由於顯現確定在自身的位置，因此對於各個事物的產生，對此是確定的。由於覺性能夠辨別，因此對於顯現為何，就能夠了解如何解脫。存在方式是，由於顯現確定存在，因此確定在各個位置，例如不會變成水等等。由於空性確定存在，因此沒有任何事物能夠改變虛空。由於基確定存在，因此沒有任何事物能夠改變它。分類是：認為業力因果是確定的，這是愚者的觀點。認為基是確定的觀點。認為道是確定的觀點。認為所知是確定的，這是有境識者的觀點。認為心是確定的，這是誇誇其談者的觀點。認為計謀是確定的，這是唯識者的觀點，共有六種。定義是：本質不變，而力量顯現為各種景象，安住於基中。本基確定之究竟實體的道理是：業力因果是確定的。例如，從種子中播種，果實成熟為稻穗。基是確定的，例如虛空中沒有任何變化，基也沒有任何變化。道是確定的，例如從種子中毫無阻礙地產生幼苗，這是任何人也無法否認的。
English
Various appearances arise. Since there is no certainty in either existence or non-existence, neither reality nor emptiness is established. Since there is no certainty in appearance, it is not an object of the senses. Since there is no certainty in non-appearance, everything arises as the play of Samantabhadra. Therefore, it is desired to appear with the mind that desires to transform into various things. The third examination is to consider the basis as the ultimate reality, abiding in its own state. In this regard, one should understand the abiding mode, the mode of existence, the divisions, the definition, and the reasons for the ultimate reality of the basis. The abiding mode of the ultimate reality of the basis is that because of certainty, the basis abides in itself, thus cutting off other elaborations. Since there is no change in it, the essence is certain, thus transcending action and agent in any transformation. Because it abides, it is the basis. Since there is no elaboration in it, it is abiding. Since certainty does not depend on cause and effect, the view that it is of a permanent nature is empty. Since non-existence appears in time and place, it does not abide even in meaningful words. Since it is not in words but certainty appears, therefore, it is the key to liberation from appearance. Even though knowledge flows, since there is no confusion about the abiding mode, it is certain. Since appearance is certain in its own place, it is certain for the arising of individual things. Since awareness is certain in its nature, it knows how to liberate whatever appears. The mode of existence is that since appearance is certain, it is certain in each place, such as not turning into water, etc. Since emptiness is certain, nothing can transform the sky. Since the basis is certain, nothing can transform it. The divisions are: the view that karma and cause and effect are certain, which is the view of fools; the view that the basis is certain; the view that the path is certain; the view that knowledge is certain, which is the view of those with objects of knowledge; the view that mind is certain, which is the view of chatterboxes; and the view that strategy is certain, which is the view of consciousness-only, there are six. The definition is: the essence is unchanging, while the power manifests as various appearances, abiding in the basis. The reason for the ultimate reality of the basis is that karma and cause and effect are certain. For example, planting from a seed, the fruit ripens into rice. The basis is certain, for example, there is no change in the sky, and there is no change in the basis. The path is certain, for example, a sprout arises from a seed without obstruction, which no one can deny.
Chinese
其自性确定不变。例如，时间的确定，如四季各有定时。如草木庄稼等，各有其时。又如自性确定，则各自有各自的真谛。如他性确定，则各自的业各不相同。如自他二性确定，则确定为能依所依二者。这些也因忆念的活动自然止息，故认为其自性显现为不迁变。又，第四个考察，认为基可以转变为任何事物，有五点：本体、定义、分类、自性实相、理证。第一点：从什么也不是中显现任何事物，即一个本体具有不同的自性。定义：如幻化成任何事物，如颜色等转变，本体通彻，可以转变为任何事物而不舍弃。
English
Its own nature is determined to be immutable. For example, the determination of time, such as the four seasons each having their own fixed time. Like plants and crops, each has its own time. Also, if self-nature is determined, then each has its own truth. If other-nature is determined, then each has different actions. If both self and other natures are determined, then it is determined as the two, the dependent and the support. These also appear to be immutable in their own nature because the activities of memory naturally cease. Furthermore, the fourth examination, which believes that the base can be transformed into anything, has five points: essence, definition, classification, the reality of that itself, and reasoning. The first point: from what is nothing, anything appears, that is, one essence has different natures. Definition: Like transforming into anything, like the transformation of colors, the essence is thorough, and it can be transformed into anything without abandoning it. Classification: Believing that knowable things can be transformed into anything is the Open School; believing that mind can be transformed is the Sentawa School; believing that apparent imputation can be transformed is the Intellectual School, there are three in total. Reality: Unmodified, it abides in its own place, abiding in the great state free from extremes; transformation and change manifest as anything. Abiding pervades thoroughly, so it manifests as anything. At the time of liberation, it is the time when the base is complete. The reasoning for believing that anything can be transformed is: for example, white cloth can be dyed into any color, such as yellow. Similarly, the real mode of existence of the base does not establish the essence of anything, so it can be transformed into anything: Buddha, sentient beings, samsara, nirvana. Because sentient beings are the cause, obtaining Buddhahood is the result. The base is Buddha, but is confused on the path as sentient beings. It can be transformed into any of the six realms of samsara, therefore, it is reasonable that anything can be transformed. The base is like a seed, which can be transformed into different things such as sprouts, and eventually the fruit ripens. These are also due to individual efforts, and also due to the differences in wisdom, some obtain the appearance of Buddha, some obtain the appearance of the heavenly realms, etc., which is considered the Dzogchen school that achieves liberation through effort. Again, the fifth examination, which believes that the base can be accepted as anything.
Chinese
如果想要显现任何事物的体性，那么就用六种方式来展示它，即：实相、显现方式、体性、定义、分类、理由和譬喻。就像没有任何情况可以被承认为存在一样，因为显现为不存在，所以被承认为不存在。从非实体的角度来说，它是不存在的。然而，它也可以被承认为存在，因为它是万物的根源。同样，它以存在与不存在二者不二的方式存在，所以是二者不二。同样，它存在于显现与空性、常与断灭一切之中，所以无论承认什么都可以。因为天堂和地狱，存在、听闻、显现、名声一切都无一不是从根基中产生的。因此，根基可以被承认为白色、红色等等任何事物。显现方式是：在眼睛的视界中显现为色法，因此它作为根基的显现方式而显现。因此，根基显现为存在一切色法。同样，还有声音、气味、味道、触觉和法等等。同样，根基既显现为存在，也显现为不存在等等。根基存在于一切存在之中，同样也存在于不存在之中。体性是：存在于任何产生和显现的事物中，通过它如何显现来了解它。定义：任何事物都是根基，因此承认一切都是它，从而对知识进行无边际的循环。
English
If one wishes to show the essence of anything, it is shown by six things: the actual state, the way it appears, the essence, the definition, the classification, the reason, and the example. Just as no situation can be acknowledged as existing, because it appears as non-existent, it is acknowledged as non-existent. From the perspective of non-entity, it is non-existent. However, it can also be acknowledged as existing, as it is the source of all things. Similarly, it exists as non-dual between existence and non-existence, so it is non-dual. Similarly, it abides in all of appearance and emptiness, permanence and annihilation, so it does not matter what is acknowledged. Because there is nothing, whether it be heaven or hell, existence, hearing, appearance, or fame, that does not arise from the ground. Therefore, the ground can be acknowledged as anything, such as white or red. The way it appears is: it appears as form in the field of the eye, so it arises as the way the ground appears. Therefore, the ground appears as containing all forms. Similarly, there are sound, smell, taste, touch, and phenomena, and so on. Similarly, the ground appears as existing and also as non-existing, and so on. The ground exists in all that exists, and similarly, it also exists in non-existence. The essence is: it exists in whatever arises and appears, and it is known by how it appears. The definition: whatever it may be is the ground, so by acknowledging that all is it, knowledge is circled without end. The classification: there is the view of the gross ones who believe that existence can be acknowledged as an entity; there is the view of the desirous ones who believe that non-existence can be acknowledged as emptiness; and there is the view of the various ones who acknowledge everything as the ground and the Dharmakaya. The reason and example for being able to acknowledge anything is: for example, when a precious jewel is placed in a red lacquer bowl, it can be acknowledged as red. Similarly, just as it can be acknowledged as anything that appears, such as blue, white, or variegated, the ground can also be acknowledged as existing or non-existing, and so on. Therefore, whatever it appears as, it is believed to appear as the essence of the ground itself, and it is believed to be liberated from conditions, which is the view of Dzogchen. Again, the sixth examination, which is that the ground can be acknowledged as anything, then what essence can it be acknowledged as? That is because whatever is acknowledged abides in its own state, having essence and definition.
Chinese
分类、例子和道理。 安住之理是无论承诺什么，事物的自性都如现在所显现，自性显现并阐述任何事物。定义显现任何事物，并且在任何承诺之处都成为对境。 分类是：想要一切解脱的，是业无边际之理；想要自解脱的，是超越对治之理；想要当下解脱的，是见与清净之理；想要原始解脱的，是承诺无基之理；想要完全解脱的，是无边际之理。 例子和道理是：例如，如意宝显现任何容器和助缘，同样，无论承诺什么，显现都会各自显现。因此，无论如何显现，都是安住在任何事物的自性之中。 再者，第七考察，对于想要将基视为杂色，或者想要安住于多样性之中，通过多样性之座的安住方式、显现方式或生起方式、自性、定义、分类、例子和道理这六者来阐述。 其中，想要多样性的安住方式是：有不间断，从有的确定性中安住于有，同样，无、显现、空性、常、断，无论如何生起，无论如何显现，都会在所化众生的业中各自显现，因此，由于显现各种颜色、各种形状、各种声音和程度、各种见修行，所以称为基，这也是因为想要确定形状，对于想要认为是正方形的众生，会显现为正方形并生起。同样，圆形等等，无论什么都如光芒般生起和显现。对于想要颜色的人们，想要显现为白色的人们，会显现为白色并生起，同样，对于黄色等等也是如此。对于想要各种颜色的人们，会显现为各种颜色。如此，对于想要根识具有心识的人们，会安住于具有心识，而且安住于一个心识，或者安住于不同心识，或者安住于心识的片段之中。对于想要物质的人们，会显现为物质等等，无论什么都会安住。而且，那本身的显现方式或生起方式是：显现为白色，但显现为黄色也不会中断。同样，显现为有，但也会显现为无