English
It is by its seed that it grows. Being free from the actions of body and speech is to abide in the meaning of non-action. Among those, especially those endowed with wisdom, are those who taste the essence of the Great Perfection, and possessing the nine qualities, they will hold this. Thus, they, with the primary meaning of the body, which is view and meditation, are taught by dividing the characteristics of the individual into two. Now, the second establishment of the body, the first of explaining the reality accomplished by nature. Explaining the determination of the seven desires of the ground, that is also the way of abiding in the nature of things. The reality of things accomplished by nature is one, therefore not many, beyond expression. Abiding in the vast realm of the Great Perfection, free from action, first contemplating the order of arising. However, there are countless different desires in the Great Perfection. In terms of the ground, the Great Perfection of self-abiding self-liberation is desired in seven ways. From the perspective of holding mind and appearance as various, spontaneously accomplished, it has essence, definition, division, measure, what is to be accomplished, and refutation. Among these, the essence of spontaneous accomplishment is the basis for the arising of various things, so the measure of appearance is the play of spontaneous accomplishment. Because various things appear, there is no acceptance or rejection, and that itself is self-appearance and self-liberation. The definition is: spontaneously abiding, abiding as self-arising and self-liberating, therefore it is called spontaneous accomplishment. There are two divisions: the spontaneous accomplishment of abiding ultimate truth, and the spontaneous accomplishment of verbal nomenclature. The abiding is, from the perspective of the ground abiding, nothing at all, so spontaneous accomplishment does not depend on conditions. It does not abide in any direction of holding, so it has not achieved any essence. However, from the perspective of accomplishment, whatever appears is unconditioned and self-arising, whatever appears is the nature of reality, and whatever appears is play. The spontaneous accomplishment of verbal nomenclature is: believing in the spontaneous accomplishment of self-nature, believing in the spontaneous accomplishment of various things, believing in the spontaneous accomplishment of extreme exaggeration, believing in the spontaneous accomplishment of thought, believing in the spontaneous accomplishment of similar appearance, believing in the spontaneous accomplishment of achievement, and believing in the spontaneous accomplishment of dependent results, there are six in total. Among them, believing in the spontaneous accomplishment of self-nature is because self-nature is unmodified, things have the nature of spontaneous accomplishment, arising naturally, without dili-
Chinese
认为是自生任运。因为大自在没有变化，所以认为任运是远离方分的。而且，本体、自性、大自在三者无有分离，所以任运没有超出方位的集轮。多种任运是：本体是超越边际的自在，安住于显现的境上，显现的成立是在空性的差别中显示的。因为像是存在一样显现，所以自己的体性也不需要。因为像是没有一样显现，所以名称也没有成立。非常过分的声称是：存在于方位之中，不存在于无为之中。心想是经过意识改变后，有和没有的开头相同，没有和没有的开头相同。认为兔子角和事物的自性等等是相同的。一致显现的声音与意义相符，意义与声音相符，声音与意义认为是无二的。成立的任运是没有做基础安住的，因为想要在方位中证悟，所以在自光自显中，其他想要的力量被遮止。而且，本体从造作中解脱而成立，自性成立为不是他异，大自在成立为远离方分。而且，是安住于自性的解脱，是想要自显的大圆满。因果观待任运是：因上果任运成就，比如牛奶和酥油。果上因任运成就：比如果实种子，因上的苗芽任运成就。而且，从因上观待果，从果上观待因，以知一解脱一切的理证而成立。对此观待不是他异，基道完全解脱。这是任运的量：因为是任运的基础，所以显现为一切的来源。成立是果，所以成为存在和不存在的一切的根本。而且，从存在的角度显现为多种戏论。没有的空性是超越意识的，存在和不存在二者成立，所以任何显现都没有超出法性。因为不是二者，所以没有在方位理证上没有退转。在因的时候，在无二中任运成就。没有他异的分别。任运的所证是：因为名称是他异而生，所以意义显现为多种。而且，因为命名，所以多种意义从自地解脱。
English
It is considered spontaneously present. Because the great self has no change, it is considered that spontaneous presence is free from directional divisions. Moreover, since the three, namely essence, nature, and great self, are inseparable, spontaneous presence does not transcend the wheel of gatherings in a directional manner. Diverse spontaneous presence is: the essence is the self that transcends limits, abiding in the realm of appearances, the establishment of appearances is shown in the distinction of emptiness. Because it appears as if it exists, one's own essence is also not needed. Because it appears as if it does not exist, the name is also not established. Extremely excessive claims are: existence exists in a directional manner, and non-existence does not exist in a non-actional manner. Conceptualization is transformed by the mind, so that the beginning of existence is the same as the beginning of non-existence, and the beginning of non-existence is the same. It is considered that the horns of a rabbit and the nature of things, etc., are the same. The sound of harmonious appearance corresponds to the meaning, the meaning corresponds to the sound, and the sound and meaning are considered inseparable. Established spontaneous presence has no basis for abiding, because one wants to realize it in a directional manner, in the self-light self-arising, the power of other desires is obstructed. Moreover, the essence is established as liberated from artificiality, the nature is established as not being different, and the great self is established as being free from directional divisions. Moreover, it is liberation from the state of being itself, and it is the Great Perfection of wanting to arise spontaneously. Cause and effect dependent spontaneous presence is: the result is spontaneously accomplished in the cause, like milk and butter. The cause is spontaneously accomplished from the result: like the fruit seed, the sprout on the cause is spontaneously accomplished. Moreover, the fruit is dependent on the cause, and the cause is dependent on the fruit, it is established by the reasoning of knowing one and liberating all. In relation to this, it is not different, the ground and path are completely liberated. This is the measure of spontaneous presence: because it is the basis of spontaneous presence, it appears as the source of everything. Establishment is the result, so it becomes the basis of all existence and non-existence. Moreover, from the perspective of existence, it appears as various plays. The emptiness of non-existence is beyond consciousness, existence and non-existence are both established, so whatever appears does not go beyond the nature of reality. Because it is not both, there is no turning back on the directional logic of non-existence. At the time of the cause, it is spontaneously accomplished in non-duality. There is no otherness of conceptualization. The object to be accomplished of spontaneous presence is: because names arise as different, meanings appear as diverse. Moreover, because of naming, diverse meanings are liberated from their own ground.
Chinese
对于不费力气的任运自成，由于没有偏颇，无论做什么都不会感到饥饿。对于不造作的任运自成，由于没有分别，无论发生什么，都没有扬弃。由于因果二元对立的任运自成，没有舍弃和获得，也没有希望和恐惧。因此，对于存在与不存在、显现与空性，任运自成的嬉戏都不会停止。关于它的辩驳和回答已经在其他地方说明，因此这里不再赘述。 此外，从确定心识转变的程度来看，所谓的“大圆满，宣称基础没有确定性”的大圆满，包括：体性、定义、分类、充分性、所要证明的、辩驳和回答。其中，不确定的体性无法被证实，也没有理由说它不是。定义虽然是名称的基础，但名称没有确定性，无论如何命名，它都只是那样显现。分类包括进入解脱的不确定性，以及获得名相的不确定性。进入是指安住的基础没有确定性。由于没有在任何地方分开，从区分作用的各种念头中，从通透明点的单一自性中，产生了各种各样的幻轮。获得名相的不确定性是指，由于名称没有确定性，无论如何命名都没有矛盾，因为所命名的基础在任何地方都没有成立。由于意义没有确定性，究竟意义在任何地方都没有成立。由于名称和意义不可分割地不确定，因此能命名者没有成立，因为所命名者没有被命名。充分性是指理由颠倒，就像牛的特征包括尾巴和鬃毛一样。因为没有理由证明它有鬃毛和垂肉。这也是因为仅仅在名称上相似。即使仅仅是命名，在一个事物上，也没有真正成立任何特征。在所要证明的方面，轮回本身就是涅槃，因为在名称上所命名的事物是相同的。同样，对于火和水等等，也可以用没有确定性的理由来驳斥。意义也没有确定性，没有任何特征可以证明这就是它。辩驳和回答已经在其他地方说明。 此外，从心识不转变的方面来看，所谓的“以意义确定的真实存在”，它的体性是不可改变的，并且是绝对确定的。定义是存在确定为存在，不存在确定为不存在，存在与不存在二
English
For the spontaneously accomplished that is free from effort, because there is no partiality, whatever is done, there is no hunger. For the spontaneously accomplished that is free from action, because there is no bias, however it arises, there is no acceptance or rejection. Because of the spontaneous accomplishment that is without duality of cause and effect, there is no abandonment or attainment, and no hope or fear. Thus, for existence and non-existence, appearance and emptiness, the play of spontaneous accomplishment never ceases. Its refutation and answer have been shown elsewhere, so they are not written here. Furthermore, from the aspect of determining the extent of the mind's transformation, the so-called "Great Perfection, which speaks of the ground as having no certainty," includes: essence, definition, classification, sufficiency, what is to be proven, and refutation and answer. Among these, the uncertain essence cannot be proven, nor is there any reason to say that it is not. The definition, although it is the basis of the name, since the name has no certainty, however it is designated, it appears as such. The classification includes the uncertainty of entering liberation and the uncertainty of obtaining names. Entering means that the basis of abiding has no certainty. Since it is not separated anywhere, from the various thoughts of the differentiating function, from the single nature of the transparent bindu, various illusion wheels arise. The uncertainty of obtaining names means that since the name has no certainty, there is no contradiction in naming it however one pleases, because the basis of what is named is not established anywhere. Since the meaning has no certainty, the ultimate meaning is not established anywhere. Since name and meaning are inseparably uncertain, the namer is not established because what is named has not been named. Sufficiency means that the reason is reversed, just as the characteristics of a cow include the tail and the mane. Because there is no reason to prove that it has a mane and dewlap. This is also because it is only similar in name. Even if it is only a designation, on one thing, no characteristic is truly established. In what is to be proven, samsara itself is nirvana, because what is named is the same in name. Similarly, for fire and water, etc., they can also be refuted with the reason of having no certainty. Meaning also has no certainty, and no characteristic can prove that this is it. Refutation and answer have been shown elsewhere. Furthermore, from the aspect of the mind not transforming, the so-called "certainty with a real basis in meaning," its essence cannot be transformed, and it is absolutely certain. The definition is that existence is certain as existence, non-existence is certain as non-existence, existence and non-existence are two