English
Distinction, example, and reason. The way of abiding is that whatever is promised, the essence of things appears as it is now, and the essence appears and explains anything. Definition appears as anything, and it occurs as an object of promise anywhere. The distinctions are: wanting all to be liberated is the principle of limitless action; wanting self-liberation is the principle beyond antidotes; wanting immediate liberation is the principle of seeing and purification; wanting primordial liberation is the principle of acknowledging groundlessness; wanting complete liberation is the principle of limitlessness. Example and reason: For example, just as any vessel and condition appear to a wish-fulfilling jewel, similarly, whatever is promised, appearances arise separately. Therefore, however it appears, it abides in the essence of whatever it is. Furthermore, the seventh examination: For those who wish to regard the ground as variegated or who wish to abide in variety, the way of abiding of the manifold seat, the way of appearing or arising, essence, definition, distinction, example, and reason are shown by six aspects. Among these, the way of abiding for those who wish for variety is: existence is uninterrupted; it abides as existence from the certainty of existence; similarly, non-existence, appearance, emptiness, permanence, annihilation, and whatever arises, whatever appears, arise individually in the actions of those to be tamed. Therefore, because various colors, various shapes, various sounds and measures, and various views and meditations appear, it is called the ground. Also, because it is desired to establish a shape, for those who wish it to be square, it appears and arises as square. Similarly, whatever is round, etc., appears and shines as light. For those who desire color, for those who desire to appear white, it appears and arises as white, and similarly for yellow, etc. For those who desire various colors, it appears and shines as various colors. Thus, for those who wish the senses to be endowed with consciousness, it abides as endowed with consciousness, and it also abides as one consciousness, or it abides as different consciousnesses, or it abides as fragments of consciousness. For those who wish for matter, it appears as matter, etc., and abides anywhere. Moreover, the way it appears or arises is: although it appears as white, the process of appearing as yellow is not interrupted. Similarly, it appears as existence, but it also arises as non-existence.
Chinese
又是不间断的。如四方形般显现，又如圆形般显现，是不间断的。那也是显现任何事物，显现各种各样的显现方式，因为是不间断的，所以称为多样性。本体是：在多样性一体的本体上，意愿显现为各不相同。定义是：因为意愿显现为多种多样，所以也称为花哨，也称为多样性。那也是显现和聚集如多种不同的事物，并且它本身在任何地方都可以确定，所以称为多样性。分类是：认为有无状态会改变的是智者的观点；认为显现空性是显现方式的是显现的观点；认为常断结合也是解脱的观点；认为光明空性无别的是二入的观点；认为有意识的是流动进入的观点；认为物质是显现方式的是产生的观点；认为多样性是心意的是无限的观点；认为显现方式是颜色的是具有明点的观点；认为遍布的显现部分是基础的是逻辑学家的观点等等，详细分类是不可估量的。例子和道理是：类似于孔雀的翅膀，从白色的面看，只显现为白色。同样，从黄色和各种颜色的面看，就显现为多种多样，如同基础也显现为任何意愿的方式。因此，被称为“无论如何命名，就那样显现”。例如，如同鸺鹠的叫声，无论如何都听起来像恶魔一样。道理是：正因为对此显现出多种多样的意愿，所以称为多样性。那也是因为多样性存在于心的来源中，所以称为因；心显现为多种多样，所以称为缘；心解脱为多种多样，所以称为果。那也是因为心存在于来源中，所以多样性的因是基础；因为显现为代表多样性的自性，所以是道；因为所代表的在本体上是空性的，所以称为果。因此，对于认为有意识的自身来说，也有认为意识是单一的，有认为是片段的，有认为是不同的等等，对于这个多样性，也有各自不同的意愿方式，所以称为显现多样性。耶嘎。
English
Furthermore, it is uninterrupted. Appearing as square and manifesting as round is uninterrupted. That is, it appears as anything at all, and because it manifests in various ways, it is called "diversity." Its essence is: desires arise differently in the essence of oneness of diversity. Its definition is: because desires arise in various ways, it is also called "variegated" and "diversity." That is, it appears and gathers like many different things, and it itself can be determined anywhere, so it is called "diversity." Its divisions are: the view of the wise who believe that existence and non-existence change according to circumstances; the view of arising who believe that appearance and emptiness are the means of manifestation; the view of liberation who believe that permanence and annihilation are combined; the view of two entries who believe that clarity and emptiness are inseparable; the view of moving entry who believe that it is conscious; the view of arising who believe that matter is the mode of appearance; the view of infinity who believe that diversity is mind; the view of those with bindus who believe that the mode of manifestation is color; the view of logicians who believe that the pervasive aspect of appearance is the basis, and so on. The specific distinctions are immeasurable. Examples and reasons: It is like a peacock's wing; when viewed from the white side, it appears only as white. Similarly, when viewed from the yellow side and the side of various colors, it appears as diverse, just as the basis also appears according to whatever way it is desired. Therefore, it is said, "However it is labeled, that is how it appears." For example, the sound of an owl sounds like a demon no matter how it is heard. The reason is: precisely because various desires arise in this, it is called diversity. That is also because diversity resides in the source of the mind, it is called the cause; because the mind arises as diverse, it is called the condition; because the mind is liberated as diverse, it is called the result. That is also because the mind resides in the source, the cause of diversity is the basis; because it arises as the nature of representing diversity, it is the path; because what is represented is empty in essence, it is nominally called the result. Therefore, even for those who believe in consciousness itself, there are those who believe that consciousness is singular, those who believe it is fragmented, and those who believe it is different, and so on. For this diversity, there are also many different ways of desiring, so it is called diverse appearance. Ye Ga.
Chinese
因为从未经历过错谬，所以称为本来。未曾以佛来修习，未曾以众生来调伏的基。被称为具有无谬自生之精髓。那道，因为智慧从一开始就是清净的，所以从未经历过错谬，没有执着于身心双运的觉知，而且清净，所以后来不可能有错谬。因为执着于因缘各异的念头是清净的，所以现在没有错谬存在。如是安住的体性，即是本来清净，以安住之理、体性、定义、分类、施设、清净之理、比喻和道理七者来阐释。安住之理是没有成立，所以没有需要清净的对境。它本身从未安住过，所以错谬从一开始就是清净的。因为没有基础和根本，所以体性超越了识别。因为不是由因缘所生，所以没有生灭。因为远离边，所以不住于中。因为中清净，所以四边自然圆满。安住在有之中，不依赖于清净的关键。不依赖于作为所知的无的关键，甚至不依赖于仅仅是有的状态，所以称为本来清净的智慧。那也不是显现，所以所有的心的分别念都自然清净。因为仅仅是空性也没有成立，所以不是基础和基础这样恒常不变的，所以不住于执边。因为没有断灭这样的边见，所以不住于仅仅是安住的状态，因为本来就是自清净的，所以不住于断灭边和空无边。那也不安住于颜色，所以不安住于显现的执着。因为没有形成形状，所以不是有形体的。因为流动是自清净的，所以没有来去。因为不是被障碍和状态所改变的，所以在所有的时间里。不住于有和无的任何一边，所以是恒常安住的智慧。如是法性的安住方式，体性是通透的，所以远离任何遮蔽。自性是光明且没有减少的，所以光明不是有分别的。大悲周遍一切而安住，所以没有局限和偏袒。那基本身作为体性而安住，所以即使确定为一切身，也不依赖。自性作为光明而安住，所以即使确定为光明和颜色，也不依赖。大悲作为遍及一切而安住，所以无论确定为任何存在方式和显现方式，也不依赖。那体性是空性的，所以相状不住于心的法。自性是光明的，所以不住于虚构的空性。
English
Since it has never experienced error, it is called "Primordial." The basis that has not been cultivated as Buddha, nor tamed as sentient beings. It is called having the essence of self-arisen without error. That path, because wisdom is pure from the very beginning, it has never experienced error, there is no awareness that clings to the union of body and mind, and because it is pure, there is no possibility of error later on. Because the mind that clings to different causes and conditions is pure, therefore error does not exist now. The nature of abiding in such a way, which is itself primordially pure, is explained by seven aspects: the way of abiding, the nature, the definition, the classification, the attribution, the way of purification, the example, and the reason. The way of abiding is that there is no establishment, so there is no object to be purified. It itself has never abided, so error is pure from the very beginning. Because there is no foundation or root, the nature is beyond identification. Because it is not produced by causes and conditions, there is no birth or death. Because it is free from extremes, it does not abide in the center. Because the center is pure, the four extremes are naturally complete. Abiding in existence, it does not rely on the key of purity. It does not rely on the key of non-existence as the knowable, and does not even rely on the mere state of existence, so it is called primordial pure wisdom. That is also not an appearance, so all mental thoughts are naturally purified. Because even mere emptiness is not established, it is not permanent like a foundation and a foundation, so it does not abide in clinging to extremes. Because there is no extreme view like annihilation, it does not cling to the mere state of abiding, because it is naturally self-pure from the beginning, so it does not abide in the extreme of annihilation and the extreme of emptiness. That also does not abide in color, so it does not abide in the clinging to appearance. Because it has not formed a shape, it is not corporeal. Because the flow is self-pure, there is no going or coming. Because it is not changed by obstacles and states, it is in all times. It does not abide in any extreme of existence or non-existence, so it is the eternally abiding wisdom. In such a way of abiding of the Dharma nature, the nature is transparent, so it is free from any obscuration. The essence is clear and without decrease, so the clarity is not differentiated. Compassion abides pervading all, so there is no limitation or partiality. That basis itself abides as the nature, so even if it is determined as all bodies, it does not rely. The essence abides as light, so even if it is determined as light and color, it does not rely. Compassion abides as all-pervading, so no matter how it is determined as any way of being and way of appearing, it does not rely. That nature is emptiness, so characteristics do not abide in mental phenomena. The essence is clear, so it does not abide in fabricated emptiness.
Chinese
以慈悲的平等，不住于我执和能取所取的边见。于此，本体是身，故圆满了三身的边际；自性是光，故智慧圆满了自性的本体；慈悲是散发，故圆满了种种的周遍作用。如是安住之基，没有错乱，故从本来清净。是基，故显现于一切处。是安住之方式，故不为任何事物所染污。是本体，故无有改变。是自性，故从自处明亮。是慈悲，故周遍却不成立任何关联。本体是：不为任何事物所遮蔽，故本来成佛。不曾有无明，故从本来清净。从各方面明亮，故超越了后来的遮蔽。定义是：ཀ་（藏文，梵文天城体，ka，汉语字面意思：ka）是初始，故不为任何事物所改造。彼即清净，故超越了后来的改造和努力。彼亦是，初始不曾错乱，故ཀ་（藏文，梵文天城体，ka，汉语字面意思：ka）是自生。最终不可能错乱，故清净没有重复的基础。分类是：没有错乱与不错乱，故有希求本来如是之理；不曾错乱而希求，故有初始之理；不可能错乱而希求，故有彻底清扫之理；认为功德是过失，故有错乱之基之理；认为能力和功德，故有二取之理；认为无垢本来清净，故有无过失之理；认为本体、自性、慈悲是三者，故有法性之理；认为什么也没有，故有不承认之理；认为显现为智慧能力，故有不断绝之理；认为错乱是心识显现，故有二执之理；此十者是依据经文片段而说的。如果详细区分，则有偈颂的数量那么多。系缚之方式是：因为是ཀ་（藏文，梵文天城体，ka，汉语字面意思：ka），故最初生起，不分佛与众生。因为是清净，故不住于无明种种分别念，故称为清净智慧。清净之理是：本来不曾错乱，故无明不成立。现在不住于错乱，故不住于种种烦恼。最终不可能错乱，故不可能退转于三界。因此，心自性清净，故不怀疑因是众生。由此，能作和能作之因的基础空虚，故不特别期望果是成佛。业和习气清净，故最终成熟的