Chinese
由降临而成就。那也不是突发或片段式的，而是从原始之初就遍布于基。那是因为身体的圆满，所以对于超越身体的自性光明，什么也不分别、不执着。境与识的两种清净的大手印安住于此，在有情的时候可以执持，与那不可分离的大印安住在一起。那也是从显现于有情的角度而言，然而，基的原始清净是自性的显现，完全没有将显现为具有红白等相的识执着为目标，而是显现为自显。那也是从本体原始清净的智慧的意义方面这样安住，这些是功德方面的显现。那也是从清净无垢的角度，生起法性自性的光明的白色部分，降临于所知，安住于甚深明澈之中。如此，法性甚深明澈生起本体的光辉，是从功德的显现角度，外境的显现自灭的黄色部分，不显现于相的显现，从深处内外皆无，自性明了。如此，法性自己的面目生起无执着的光辉，是智慧的光明，远离了理智的束缚。从自性清净的层面，安住于贪执自灭的红色部分，对于外境没有显现或生起的作用，是与任何智慧的甚深光明都不混合的大光明。如此，法性从自身不混合，各自执持自相，不显现为白色或红色，因为远离了行为造作和风等运动，从基原始清净的角度，自性无为的绿色，真实安住于原始诸基的光芒中。那也是没有能显现的境和所执着的境，只是由降临而成就，对于有色根等不显现，圆满安住于深处明澈的部分，那也是智慧自身本体甚深明澈遍布的联系。对于那本体自性清净的角度，安住于不变甚深圆满的蓝色中，那也是没有红白相的境，在基上原始圆满，没有造作。如是，最初的大圆满，无为，原始清净，自性安住，显现为三种智慧，超越了相
English
It is accomplished by descent. It is not sudden or fragmented, but has been pervasive in the ground from the very beginning. That is because of the perfection of the body, so there is no separation or attachment to the self-luminous radiance that transcends the body. The great seal of both pure realms and consciousness abides here, and can be held when there are sentient beings, abiding inseparable from that great seal. That is also from the perspective of appearing to sentient beings, but the original purity of the ground is the appearance of self-nature, and there is absolutely no grasping of the appearance of red and white consciousness as an object, but it appears as self-appearance. That is also how it abides in terms of the meaning of the wisdom of the original purity of the essence. These are the appearances in terms of qualities. That is also from the perspective of pure and undefiled, the white part that generates the self-radiance of the Dharma-nature, descending upon the knowable, abides in great depth and clarity. Thus, the Dharma-nature, deep and clear, generates the radiance of the essence, from the perspective of the manifestation of qualities, the yellow part of the self-exhaustion of external appearances, not appearing in the appearance of signs, from deep within, without outside or inside, the self-nature is clear. Thus, the Dharma-nature's own face generates unattached radiance, which is the light of wisdom, free from the bonds of reason. From the level of self-purification, it abides in the red part of self-exhausting attachment, and there is no manifestation or arising of external objects, it is the great light that is not mixed with any deep light of wisdom. Thus, the Dharma-nature is not mixed from its own ground, each holding its own characteristics, not appearing as white or red, because it is free from actions and movements such as wind, from the perspective of the original purity of the ground, the green of self-nature without action, truly abides in the rays of the original grounds. That is also without the object that can appear and the object that is grasped, only accomplished by descent, not appearing to the colored roots, etc., fully abiding in the clear part from deep within, that is also the connection of the deep, clear, and pervasive essence of wisdom itself. For that essence, from the perspective of self-purification, it abides in the unchanging, deep, and complete blue, that is also without the realm of red and white signs, originally complete on the ground, without fabrication. Thus, the initial great perfection, non-action, original purity, self-abiding, appearing as three wisdoms, transcending signs.
Chinese
然后，现在是第二个，关于大圆满本来清净（ཀ་དག་，kadag）基显的差别，以及智慧自性的存在方式的阐述。如“如是彼之自性”等所说，如是，上述的三种智慧是法身的智慧部分。彼之法身从不变的角度来说，存在于本来清净的智慧中，因此基不变。法身具有不间断的智慧之门，内在光明，因此存在于自性任运成就的智慧中，是自明的，不依赖于他者。法身的智慧也无偏地显现，因此存在于大悲周遍的智慧中。因此，基不落入轮回或涅槃的任何一方。自性中圆满了三种智慧的法身，不是像具有相状和局限那样，而是与身体的联系一起自然消失。从法身本身来说，没有分离和显现。从法身的角度来说，显现，但显现也脱离了执着境显现的特征。仅仅是显现，也不是人为或突然的。从原始以来就存在于大清净中。五大元素达到究竟，安住于无别光明的顶端。身体达到究竟，三身不离。有法和法性达到究竟，是法性本来清净之地。智慧和心达到究竟，安住于自明智慧的顶端，因此称为基大圆满。法身也不显现为具有能显现的眼、手和面容，因此这里没有五根的显现。它也不是能见者，因此没有物质性的身体和心。由于相状和局限的颜色也是自净的，所知落在自己的特征上而成立，因此安住于法性深邃明澈的基中。在有情众生的时期，所遍及的觉性遍及于觉性本身的空性界中，因此界和觉性无二无别。那么，它不是像片面的空性那样吗？不是像被切断的空性那样有间隔，也不是像无情物的空性那样没有来去，也不是像装饰天空那样的显现空性，而是从智慧显现不间断的角度来说，显现为光明智慧的圆满自性。
English
Then, now is the second, the explanation of the difference of the Great Perfection Original Purity (ཀ་དག་，kadag) Ground Appearance, and how the nature of wisdom exists. As it is said, "Thus, from its own nature," etc., thus, the above three wisdoms are the wisdom part of the Dharmakaya. That Dharmakaya, from the unchanging aspect, exists in the wisdom of original purity, therefore the ground is unchanging. The Dharmakaya has the uninterrupted gate of wisdom, inwardly clear, therefore it exists in the spontaneously accomplished wisdom of self-nature, it is self-illuminating and does not depend on others. The wisdom of the Dharmakaya also appears impartially, therefore it exists in the wisdom of great compassion that pervades all. Therefore, the ground does not fall into either Samsara or Nirvana. The Dharmakaya, which is complete with the three wisdoms in its own nature, is not like having characteristics and limitations, but the connection with the body naturally disappears. From the Dharmakaya itself, there is no separation and appearance. From the aspect of the Dharmakaya, it appears, but the appearance is also free from the characteristics of the appearance of the object of attachment. The mere appearance is not artificial or sudden. From the beginning, it has existed in great purity. The five elements reach the ultimate, abiding at the peak of undifferentiated light. The body reaches the ultimate, the three bodies are inseparable. Phenomena and Dharmata reach the ultimate, it is the place of Dharmata's original purity. Wisdom and mind reach the ultimate, abiding at the peak of self-illuminating wisdom, therefore it is called the Great Perfection of the Ground. The Dharmakaya also does not appear as having manifesting eyes, hands, and face, therefore there is no appearance of the five senses here. It is also not a seer, therefore there is no material body and mind. Since the colors of characteristics and limitations are also self-purified, the knowable falls on its own characteristics and is established, therefore it abides in the ground of the profound and clear Dharmata. In the time of sentient beings, the pervading awareness pervades the emptiness realm of awareness itself, therefore realm and awareness are inseparable. Then, is it not like a one-sided emptiness? It is not like an emptiness that is cut off and has intervals, nor is it like the emptiness of inanimate objects that has no coming and going, nor is it like the appearance emptiness that decorates the sky, but from the aspect of the uninterrupted manifestation of wisdom, it appears as the complete self-nature of illuminating wisdom.
Chinese
不间断的缘故。上位的那些身是作为所知事物状态而清净的精华。身体的精华是身，心的精华是智慧，颜色的精华是自声。一切都处于精华原始清净的伟大状态中。像那样的法性，没有不觉的错乱，没有烦恼的垢染（我，他），没有分别的垢染（能取，所取），没有细微粗大的动摇的垢染（身），没有颠倒见解的垢染，那些都于自处清净，因此称为原始清净。像那样安住的基，那些勤作自然而解脱。从不觉等开始的一切，本来解脱，因此称为原始清净。它的知晓部分不间断地广大，仅仅是智慧而安住，作为显现者是不存在的，处于那些的大秘密中是自性。它的自性部分，以自然而成就，不住于任何边而安住。那个基的慈悲显现部分，对于所化众生的根器，从各种各样的法性空性，以一切生起的方式，显现部分不间断。报身安住于具有相好的五种智慧的自性，在其他地方已经阐述。像那样，从那个基的慈悲部分，化身如何了知所知事物的智慧的实有状态呢？如果不了知，以及了知所有所知事物的智慧，和了知所化众生的想法这两种不成立，那么和虚空没有差别。如果说智慧断绝，那么色身二者做不做有情的事情呢？如果不做，那么对于佛陀没有损害。如果做，那么智慧断绝就破灭了。即使做也没有智慧，那么和世间人的知识没有差别。如果化身的这两个智慧在基上没有，那么化身就成了不是佛的过失。因此，那个智慧做不做事情呢？如果不做，那么就不是一切种智。如果做，是直接做还是通过间接做呢？那个智慧是从安住的部分而安立的，不是像实有自性那样。如果那样，和中观想要显现智慧没有差别吗？中观是和理性的知识一起想要显现，而这（原始清净）不是从智慧自己的方面显现，而是智慧的还灭。
English
Because it is uninterrupted. Those higher bodies are the essence of purity as the state of knowable things. The essence of the body is the Body, the essence of the mind is Wisdom, and the essence of color is its own sound. Everything abides in the great state of essential primordial purity. Such is the nature of reality, without the delusion of ignorance, without the defilement of afflictions (self, other), without the defilement of conceptualization (grasper, grasped), without the defilement of subtle and coarse movements (body), and without the defilement of inverted views. Because those are pure in their own place, it is called Primordial Purity. The basis that abides in that way, all efforts are naturally liberated. Everything beginning with ignorance is liberated from the beginning, therefore it is called Primordial Purity. Its knowing aspect expands without interruption, abiding only as wisdom. Existing in the great secret of those who do not manifest is its essence. Its own nature is established by natural occurrence, abiding without dwelling on any extreme. The compassionate manifestation aspect of that basis, for whatever kind of disciples, from the variety of dharmata emptiness, in the manner of all arising, the manifestation aspect is uninterrupted. The Sambhogakaya abides as the nature of the five wisdoms possessing characteristics, which has been explained elsewhere. In that way, from the compassionate aspect of that basis, how does the Nirmanakaya know the actual state of the wisdom of knowable things? If it does not know, and the wisdom that knows all knowable things, and knowing the thoughts of disciples, if these two do not exist, then there is no difference from space. If you say that wisdom is cut off, then do the two form bodies do the work of sentient beings or not? If they do not, then there is no harm to the Buddhas. If they do, then the cutting off of wisdom is ruined. Even if they do, there is no wisdom, then there is no difference from the knowledge of worldly people. If these two wisdoms of the Nirmanakaya are not on the basis, then the Nirmanakaya becomes the fault of not being a Buddha. Therefore, does that wisdom do anything or not? If it does not, then it is not omniscient. If it does, does it do it directly or indirectly? That wisdom is established from the aspect of abiding, it is not like an inherently existent entity. If so, is there no difference from the Madhyamaka wanting to manifest wisdom? Madhyamaka wants to manifest together with rational knowledge, but this (Primordial Purity) does not manifest from the side of wisdom itself, but from the reversion of wisdom.
Chinese
因此，由于可以用“显现”这个词来确定，所以称之为“智慧”。由于智慧不是以实体的方式存在，无论是直接还是间接，因此，从智慧的反面来看，它存在于显现的部分。因此，从空性的角度来说，仅仅说没有智慧，这只是对显现的附加，而显现本身是清净的。这是指对“也没有”的限制。然而，从真实的角度来看，情况并非如此。例如，就像太阳的存在不可否认太阳的光芒，光芒自然而然地产生一样。从根本上清净的自性，自然会显现给那些从所化中清净的人。而且，显现者和显现的部分都没有自己的努力。因为根本没有实际造作的努力。由于根本没有努力，没有任何人造作，显现的方式是清净的，三身无别地显现，从一开始，智慧和所知在自性上就没有分别地显现。而且，这种显现不是有相的空性，不是具有所取境的。例如，就像从太阳中产生光芒一样，对于太阳本身来说，光芒的显现和不显现是没有区别的。同样，智慧也是自然而然产生的，而不是法性本身造作的。法性本身的自性本来就是这样显现的。如果说没有如所有智和尽所有智这两种智慧，那么与物质的实有，如地、水、火、风等有什么区别呢？因为这里只有知识的显现部分，而没有体验。如果连显现的部分都没有，那就变成了物质。如果体验的部分存在，那就与唯识宗没有什么区别了。如果说它不像物质那样，而是空性的，那么，要么它就完全变成断灭的空性了。因此，智慧是不会中断的。从智慧的反面来看，仅仅是显现，从事物本身的实有角度来了解。为了自己的利益，从事物本性的实有角度，了解到它在三时中是不动摇的。而且，它对任何事物都没有直接或间接的造作。因此，由于它如实地了解从根本上清净的意义，所以称为智慧。而且，智慧本身从其自性的角度来看，不仅仅是了解，还有慈悲的色身二者。