English
With the equanimity of compassion, it does not abide in the extremes of ego-grasping and object-grasping. In this, the essence is the body, thus perfecting the limits of the three bodies. The nature is light, thus wisdom perfects the essence of its own nature. Compassion is the ray, thus perfecting various pervasive functions. The basis of abiding in this way is without delusion, therefore it is pure from the beginning. Being the basis, it arises in all things. Being the mode of abiding, it is not stained by anything. Being the essence, it is without change. Being the nature, it is clear from its own ground. Being compassion, it pervades but does not establish any connection. The essence is: unobscured by anything, therefore enlightened from the beginning. Ignorance has never existed, therefore pure from the beginning. Clear from all directions, therefore beyond later obscurations. The definition is: Ka (藏文，梵文天城体，ka，汉语字面意思：ka) is the beginning, therefore it cannot be altered by anything. That itself is pure, therefore beyond later alterations and efforts. That also, having never been deluded in the beginning, therefore Ka (藏文，梵文天城体，ka，汉语字面意思：ka) is self-arisen. Ultimately, it is impossible to be deluded, therefore purity has no basis for repetition. The distinctions are: without delusion and non-delusion, therefore there is the way of desiring it to be as it is from the beginning; desiring without ever being deluded, therefore there is the way of the beginning; desiring without the possibility of delusion, therefore there is the way of thorough cleansing; considering qualities as faults, therefore there is the way of the basis of delusion; considering abilities and qualities, therefore there is the way of dualistic appearance; considering stainless and primordially pure, therefore there is the way of faultlessness; considering essence, nature, and compassion as three, therefore there is the way of dharmata; considering that there is nothing, therefore there is the way of non-acceptance; considering apparent wisdom as ability, therefore there is the way of non-cessation; considering delusion as mental appearance, therefore there is the way of dualistic grasping; these ten are based on fragments of scripture. If distinguished in detail, there are as many as the number of verses. The way of application is: because it is Ka (藏文，梵文天城体，ka，汉语字面意思：ka), it arises first, not distinguishing between Buddhas and sentient beings. Because it is pure, it does not abide in the various conceptual thoughts of ignorance, therefore it is called pure wisdom. The way of purity is: never having been deluded from the beginning, therefore ignorance is not established. Not abiding in delusion now, therefore it does not abide in various afflictions. Ultimately, it is impossible to be deluded, therefore it is impossible to regress in the three realms. Therefore, the mind is pure by nature, so there is no doubt that the cause is sentient beings. From that, the basis of the agent and the cause of agency is empty, so there is no great expectation that the result is Buddhahood. Since actions and habitual patterns are pure, the ultimate ripening of
Chinese
习气不可能存在。譬如，曼遮罗没有污垢，没有任何因素能够遮蔽它，同样，法性本净，各种错乱的因缘不会停止，但它本身不被任何事物沾染，所以称为清净。因为它就是这样，所以无法改变。因为清净，所以了解清净的体性，之后任何事物都无法遮蔽和堕落它，所以，安立为本净是合理的。而且，本体本净显现为自性任运成就功德的展现方式，任运成就于自身解脱，因此，无明等污垢从一开始就不存在于那个基础上，这种显现称为法性本净远离遮蔽。这样，任运成就等七种意欲的种种差别，都是考虑到众生的智慧层次，没有不了解的，所以具有六种过失。而此处的意欲，其自身体性是从一开始就清净的。因此，那六种意欲都只是言语表达的名称而已，没有实际意义。那些意欲也可以被确定为仅仅是本净，因为在基础本身上，六种意欲并不存在，而是显现出来的。因此，事物本身也不是执着于本净而存在的。所以，对于在表象上被意义所迷惑的任何事物，都是因为众生的不同分别念而按照智慧层次来区分的。因为本体上没有差别，所以这只是本净意欲的显现而已。这样，首先以问答的方式简要地阐述了基础事物的实相。现在是第二部分，从六种所知中，阐述不应接受的提问。经文中清楚地记载了“如聚集的阳光”等十九个词语。然后是第三部分，驳斥那些认为大圆满不是在任何地方都没有成就，而是任运成就的想法，以辩论问答的方式进行阐述。从“那时，菩萨也禀告”等开始阐述。现在是汇集者向导师提问：“唉呀，仅仅是这样吗？导师普贤王如来，您在哪里说过的任运成就，那个在意义上被认为是多种多样的基础，不能够成为真正的法性基础。因为我理解那是具有过失的。如果那是基础的话
English
Habits cannot exist. For example, just as manjasri (a type of precious stone) is without stains, and no cause can obscure it, similarly, the nature of reality is primordially pure, and various causes of delusion do not cease, but it itself is not stained by anything, so it is called pure. Because it is just like that, it cannot be changed. Because it is pure, one understands the nature of purity, and afterwards nothing can obscure or degrade it, so it is reasonable to establish it as primordially pure. Moreover, the essence of primordial purity arises as the manifestation of spontaneously present qualities, and spontaneous presence is liberated in its own place. Therefore, the appearance that obscurations such as ignorance do not exist from the very beginning in that basis is called the nature of reality, primordial purity, free from obscurations. Thus, all these specific differences in the seven desires, such as spontaneous presence, are all based on the level of sentient beings' minds, and there is nothing that is not understood, so they have six faults. And the essence of this desire is that its own nature is primordially pure from the beginning. Therefore, all those six desires are merely terms of verbal expression and have no real meaning. Those desires can also be determined to be merely primordial purity, because the six desires do not exist in the basis itself, but appear. Therefore, the object itself does not exist with attachment to primordial purity. So, for anything that is confused by meaning in appearance, it is distinguished according to the level of intelligence due to the different thoughts of sentient beings. Because there is no difference in essence, this is only a manifestation of primordial purity's desire. Thus, first, the reality of the basis object is briefly explained with questions and answers. Now is the second part, from the six knowables, explaining the questions that should not be accepted. The nineteen words, such as "like the rays of gathered sunlight," are clearly recorded in the text. Then is the third part, refuting the ideas that the Great Perfection is not accomplished anywhere, but is spontaneously present, explained with debate questions and answers. Starting with "Then, the Bodhisattva also reported." Now the collector asks the teacher: "Alas, is it just so? Teacher Samantabhadra, where did you say spontaneous presence, that basis which is considered to be diverse in meaning, cannot be the true basis of the nature of reality. Because I understand that it has faults. If that is the basis
Chinese
因此，如果认为因是任运自成，那么果不是任运成就就不可能。这样一来，在果任运成就之前，果必须是因任运成就的，因此果本身也无法避免变成因的过失。如果说从因中果是任运成就的，那么就无法避免因果自相矛盾的过失。如果因中成果，那么果的名称就会消失；如果果中成因，那么果的名称就会消失。因此，谁也找不到不是因果的独立之法。如果存在不依赖因果的法，那么因为众生没有成佛之因，这些众生以见、修、行等欲望自生的心，以身语意努力，对任何事物都没有利益。因此，由于众生具有任运自成的无明，就不会从三界中解脱，因为玛努没有佛的因。那本身就是果。像这样，显现和声音所包含的也变成了果，因此，果本身不是永恒的，而是会变化的。如果说变化就不会解脱，那是因为任运自成的因，就是无明本身覆盖了那个基础。或者说，如果说在任运自成果的时候，基础智慧法身存在而解脱，那么就会变成因果同时的过失。如果认为同时，那么因为因是任运自成的，所以不会变成果；因为果成就了，所以不会变成因。或者说，因成就了是恒常成就，还是无常也成就？如果因是恒常成就，那么就会变成果中断的过失；如果不是恒常成就，那么就会变成轮流交替的过失。因此，认为果是自解脱是不合理的。如果不是基础不同的过失，而是存在不同，那么就会变成因果颠倒的过失。因此，任运自成无法成为基础。例如，就像黑色的煤炭，即使用石头等各种白色清洁剂清洗，黑色也不会消失变成白色一样，对于任运自成，未经改造的法性
English
Therefore, if one believes that the cause is spontaneously accomplished, then it is impossible for the result not to be spontaneously accomplished. In that case, before the result is spontaneously accomplished, the result must be the cause spontaneously accomplished, so the result itself cannot avoid becoming the fault of the cause. If it is said that the result is spontaneously accomplished from the cause, then the fault of the cause and effect contradicting each other cannot be avoided. If the result is accomplished in the cause, then the name of the result will disappear; if the cause is accomplished in the result, then the name of the result will disappear. Therefore, no one can find a separate dharma that is not cause and effect. If there is a dharma that does not depend on cause and effect, then because sentient beings do not have the cause of becoming a Buddha, these sentient beings, with their desires arising from their own minds, such as views, meditation, and conduct, will not benefit anything by striving with body, speech, and mind. Therefore, because sentient beings have spontaneously accomplished ignorance, they will not be liberated from the three realms, because Manu does not have the cause of Buddha. That itself is the result. Like this, what is contained by appearance and sound also becomes the result, therefore, the result itself is not eternal, but will change. If it is said that change will not lead to liberation, it is because the cause of spontaneous accomplishment, which is ignorance itself, covers that basis. Or, if it is said that at the time of the spontaneously accomplished result, the basic wisdom Dharmakaya exists and is liberated, then it will become the fault of cause and effect being simultaneous. If it is thought to be simultaneous, then because the cause is spontaneously accomplished, it will not become the result; because the result is accomplished, it will not become the cause. Or, if the cause is accomplished, is it accomplished eternally, or is it also accomplished impermanently? If the cause is accomplished eternally, then it will become the fault of the result being interrupted; if it is not accomplished eternally, then it will become the fault of alternating in turn. Therefore, it is unreasonable to think that the result is self-liberated. If it is not the fault of different bases, but there is difference, then it will become the fault of cause and effect being reversed. Therefore, spontaneous accomplishment cannot become the basis. For example, just like black coal, even if it is cleaned with various white cleaning agents such as stones, the black will not disappear and become white, for spontaneous accomplishment, the unmodified nature of dharma
Chinese
那些不落空的人，就像煤炭的颜色不能变成白色一样。自生圆满的各种要点，对于与因不一致的事物，会产生其他的果。那是什么原因呢？因为是不同的，所以无法知道各自业的尺度。或者说，因为果是自生圆满的，所以不是那样。这样询问之后，同样，因为因是自生圆满的，所以不是果；如果果成就，就不是因；如果问因果之间有相互的关系吗？是通过努力而有，还是不努力也有？如果通过努力而有，那么作为果就没有损害，因为果会返回成为因。如果问返回成什么？就像果实通过努力变成种子和苗芽等因一样。即使不努力也有，也无法避免果实中断的过失。也就是说，如果不对因进行努力，果实就不会成熟，因此，无法避免因果一体的过失。如果想要随心所欲，那么众生通过禅修等努力就没有必要了。因此，这个被称为“自生”的基础是有过失的。为什么有过失呢？因为各自的意愿会自然显现。如果认为成就就是自生圆满，那么有两种考察：是恒常成就，还是无常也成就？如果是恒常，是从过去、未来还是现在成就？如果是从过去成就，那么过去已经停止，不再是行境，为什么会成就？如果说停止也成就，那么怎么知道呢？因为没有能知，所以无法知道成就。未来因为无法明显地知道原因，所以知道成就是能知。如果说现在成就，那么恒常的词句就会丧失，因为与三时相违。如果说三时都成就，那么现在是清晰的，因为知道先后。如果说先后不真实，那么也会丧失恒常的誓言，会有堕入断灭的过失。如果说在无常中成就，那么无常是从产生后成就，还是不产生也成就？如果产生后成就，是从自身产生后成就，还是从他者产生后成就？如果是从自身产生后成就，那么自身是恒常还是无常，与之前相同。或者说，是从自身存在中产生，还是从不存在中产生？如果从存在中产生后成就，那么会有变化吗？不变也有吗？