Chinese
即使接受了，也是基于显现的缘故，没有不行的。在圆满大法的续部中说：在我不存在之前，基 இவ்வாறு 存在，称为大清净基。本体、自性、大悲三种存在。本体是不变的智慧，不间断地显现，称为童瓶身之住处。自性五光之显现不间断。大悲之显现，譬如无云之虚空。又，在破除论中说：本体清净智慧中，没有称为无明的存在之名，没有一和二的数字，考察也没有有和无的成立。何处从本来法性中，连智慧也不成立，没有词语，没有言说成立，不住于边，自证，言说执着的名称穷尽。没有原因，没有无数的条件，没有二取境和有境，任何特征也没有分开，有境粗大穷尽。等等，应当如是了解所说之义。如果那样，就不能承认从基中自然圆满的功德，因此，不能承认基本身遍及的果是本来成佛的自性，只能承认基是自性清净的佛，如果认为不是证得二种清净的究竟果位的本体成佛，那么，对于那样本来最初的基未动摇的方面来说，不是承认基是众生，果是佛无有差别，在没有分别佛和众生二者的时候，谁会说：这是基众生的蕴界，这是道，这是究竟清净的果呢？因此，从基中基显现动摇而显现为众生和佛二者的时候，基众生的蕴界处等，也以本来离垢的蕴界处自性清净空性而确定的智慧来成就清净，虽然显现为佛和众生二者，安住于轮回寂灭平等，也以大平等之法性来成就，如此确定之后，从串习究竟而清净二障习气的时候，当法性上的障碍部分穷尽时，如实照见法性的佛
English
Even if accepted, it is based on the appearance, so there is nothing wrong with it. In the tantras of Dzogchen, it says: Before I existed, the basis existed in this way, called the Great Primordial Purity Basis. Essence, nature, and compassion exist in three aspects. The essence is the unchanging wisdom, which appears uninterruptedly, called the abode of the youthful vase body. The appearance of the five lights of nature is uninterrupted. The appearance of compassion is like a cloudless sky. Furthermore, in the Refutation, it says: In the essence of primordial purity wisdom, there is no name of existence called ignorance, there is no number of one and two, and there is no establishment of existence or non-existence upon examination. Where, from the original nature of phenomena, even wisdom is not established, there is no word, no statement is established, it does not abide at the edge, self-awareness, the end of the name of speech clinging. Without cause, without countless conditions, there is no duality of object and subject, no characteristic is separated in any way, and the coarse subject is exhausted. Etc., one should understand the meaning of what is said in that way. If that is the case, then one cannot admit the spontaneously perfect qualities from the basis, therefore, one should not admit that the fruit pervaded by the basis itself is the nature of being enlightened from the beginning. One can only admit that the basis is the Buddha of self-nature purity. If one thinks that it is not the embodiment of attaining the ultimate fruit of the two purities, then, with regard to such an original basis that has not moved, it is not admitting that the basis is sentient beings and the fruit is Buddha without difference. When there is no distinction between Buddha and sentient beings, who would say: This is the aggregates and elements of the basis of sentient beings, this is the path, this is the ultimate pure fruit? Therefore, when the basis appearance moves from the basis and appears as sentient beings and Buddha, the aggregates and elements of the basis of sentient beings are also purified by the wisdom that establishes the aggregates and elements of the basis of sentient beings as the self-nature pure emptiness of being free from obscurations from the beginning. Although they appear as Buddha and sentient beings, abiding in the equality of samsara and nirvana is also accomplished by the nature of great equality. After establishing it in this way, when the two obscurations and habitual tendencies are purified from the ultimate habituation, when the part of the obscuration on the nature of phenomena is exhausted, the Buddha who directly sees the nature of phenomena as it is
Chinese
从广大之等持智慧中生起。于此，安住于等持之有法，无论有多少，也未超出法性之要点，以二谛同时照见，在佛陀的地上，十力之功德得以显现。因此，如果法性的实相具有主宰力，虽然法性从未被二障及其习气所染污，但是对于未断除二障之有情来说，法性并未如实显现，而且，对于断除了二障之圣者学人来说，即使法界之功德的部分得以显现，但由于未如佛陀般显现法界之所有功德，因此没有十力之智慧。考虑到这个道理，如来藏唯是佛陀之境界，即使是十地之自在者，也仅仅是见到法界是本具功德，而无法如实见到功德的显现，此理在经中已宣说。如此一来，如实照见法界之究竟功德，如佛陀之十力等无漏法尘之数量无法超越，这些也都是法界之功德，而非其他之功德。因此，所有未超出法界自性清净之状态的法，都以各自的实相安住于报身刹土清净之宫殿，以及天神和天女，主尊和眷属等之形象中。因此，现在不清净之显现，也未超出与法界无二之自生智慧之显现。无论功德是否显现，无论显现为清净与不清净，所有基、道、果之法，都是如来之智慧，一切种智，自性身之自性中成佛。因此，将显现为不清净轮回之基，安立为清净大智慧之果的自性任运成就，这就是以见解安立本初成佛之意。如见解所决定的那样，以修持受持，以行持增上，基如何安立为本初成佛之义，就会在修行者之补特伽罗上得以显现，最终到达圆满佛陀之果位。
English
From the vast Samadhi wisdom arises. In this, whatever phenomena abide in Samadhi, none transcend the essential point of Dharmata. Seeing the two truths simultaneously, the qualities of the ten powers manifest on the ground of the Buddha. Therefore, if the reality of Dharmata is dominant, although Dharmata is never tainted by the two obscurations and their imprints, for sentient beings who have not abandoned the two obscurations, Dharmata does not manifest as it is. Moreover, for the noble learners who have abandoned the two obscurations to some extent, even if some aspects of the qualities of Dharmadhatu manifest, they do not manifest all the qualities of Dharmadhatu as the Buddha does, and therefore they do not have the wisdom of the ten powers. Considering this reason, the Tathagatagarbha is only the realm of the Buddha. Even the masters of the ten Bhumis only see that Dharmadhatu is inherently endowed with qualities, but they cannot actually see the manifestation of qualities. This principle is stated in the Sutras. Thus, seeing the ultimate qualities of Dharmadhatu as they are, such as the ten powers of the Buddha and the countless pure Dharma particles, these are also the qualities of Dharmadhatu and not the qualities of anything else. Therefore, all phenomena that do not transcend the state of the naturally pure essence of Dharmadhatu abide in the form of pure palaces in the Sambhogakaya pure lands, gods and goddesses, main deities and retinues, etc., according to their respective realities. Therefore, even the impure appearances of the present do not transcend the appearances of self-arisen wisdom that are inseparable from Dharmadhatu. Whether qualities manifest or not, whether they appear as pure or impure, all the phenomena of the ground, path, and fruit are enlightened in the nature of the Trikaya, the all-knowing wisdom of the Tathagata. Therefore, establishing the basis that appears as impure Samsara as the spontaneously accomplished essence of the pure great wisdom fruit is the way to establish the intention of primordial Buddhahood through view. As the view determines, practicing through meditation and enhancing through conduct, the meaning of how the ground is established as primordially enlightened will manifest in the individual practitioner, ultimately reaching the state of perfect Buddhahood.
Chinese
之间产生，以见解将基位清净大平等彻底确立的究竟意义显现时，从显现方式上来说也称为成佛。如同以见解断定本初成佛无法通过现在的方法来成就一样，串习圆满后显现也安立为成佛。如此这般的意义，原始怙主显现，从基位显现的层面来说，由于无法断除错乱，在基位上获得解脱，因此称为初始佛。因为具有如此这般的初始佛的密意，所以必须承认是本初成佛。如果认为众生与此不同，因为已经产生错乱，所以可以断除错乱，因此不是佛，那么，基位没有错乱，因此，在基位显现的时候，也完全确定错乱的自性不存在，不会超出自然本净的法性。因此，虽然对于具有暂时性错乱的众生来说，基和果无二无别不会显现，但这仅仅是错乱的显现，因此不能将此视为权威。如经中所说：眼耳鼻等皆非量，舌身意等亦非量，若诸根识皆是量，圣道于谁有何用？因此，应该将抉择实相的无垢智慧的观察视为权威，如同普贤王如来的观察一样，必须证成本来成佛。即使不是初始佛，也能够通过金刚般的智慧摧毁错乱的习气，然后在基位本来清净大光明的解脱处成佛。所有三世诸佛也都会看到，无需断除，法界自性本净，具足无漏功德，但他们不会像众生所见那样，认为基位不具足不可分割的果位功德，也不会认为存在需要断除的事物。因此，从普通众生到最后阶段的大菩萨之间，不能以他们的想法为准，而应该以唯一佛陀的想法为准，即以证悟三世不变法性平等性的想法为准，从而通过见解将基果无二无别的大平等彻底确立，除此之外，再没有更高的金刚乘宗义了，应当了知这是究竟的意义。即便如此，
English
arise in between. When the ultimate meaning of establishing the ground, pure, and great equality through view is realized, it is also called enlightenment in terms of appearance. Just as it is decided by view that primordial enlightenment cannot be achieved through the current path, the term enlightenment is also applied to the manifestation after practice is perfected. Such a meaning is manifested by the primordial protector, and from the perspective of the ground appearance, since delusion cannot be abandoned, liberation is attained on the ground, hence it is called the initial Buddha. Because of such a meaning of the initial Buddha, it is necessary to accept primordial enlightenment. If one thinks that sentient beings are different from this because they are already born into delusion and can abandon delusion, therefore they are not Buddhas, then, since there is no delusion in the ground, it is certain that there is no nature of delusion even at the time of the ground appearance, and it does not go beyond the nature of natural purity. Therefore, although the inseparability of ground and result does not appear to sentient beings with adventitious delusion, it is only a deluded appearance, so it should not be taken as authoritative. As it is said in the scriptures: 'Eyes, ears, and nose are not valid cognitions; tongue, body, and mind are also not valid cognitions. If these faculties were valid, what use would there be for the noble path?' Therefore, one should take the observation of immaculate wisdom that examines the nature of reality as authoritative, and like the observation of Samantabhadra, one must prove that one is enlightened from the beginning. Even if one is not the initial Buddha, one can destroy the imprints of delusion with vajra-like wisdom and then become enlightened in the liberation place of the ground, primordial purity, and great luminosity. All the Buddhas of the three times also see that there is nothing to be abandoned from the beginning, that the nature of reality is naturally pure, and that it is endowed with all uncontaminated qualities, but they do not see that the ground lacks the inseparable qualities of the result, as seen by sentient beings, nor do they see that there are things to be abandoned. Therefore, from ordinary sentient beings to the great bodhisattvas of the final stage, one should not rely on their thoughts, but on the thought of the single Buddha, that is, on the thought of realizing the unchanging nature of equality of the three times, thereby thoroughly establishing the great equality of the inseparability of ground and result through view. There is no higher Vajrayana doctrine than this, and it should be understood as the ultimate meaning. Even so,
Chinese
如实证悟地之自性的地。自性与法界无二之智慧身，如虚空般恒常坚固。轮回之显现皆为无常变异。是故，作为根本的胜义自性之身或称法身，即是真正的法身，是所证悟之法身。如是证悟，从无戏论之界与无二之中，成就观见无量有法之智慧法身。明分是报身之极微细之根本，是五光之音声的显现之基础，故从中显现报身。普遍慈悲无有分别乃是化身之究竟显现之基础。因此，基位之三身无别之觉性，本自于自性身之体性中成佛，不离如是自性，且因无有突发之垢染而本自清净。如是本自成佛，何来错乱之说？错乱于界中从未存在，界亦永不可能错乱。那么是谁错乱呢？从界所生之显现上执着为我，未证悟界与我无自性之义而错乱。从界之显现上证悟界，则生起普贤王如来本自解脱。界的体性远离解脱与错乱二者，无论显现为轮回或涅槃之时，亦不离如是之真如。如是，根本法性清净之体性从未动摇，基、道、果之安立，轮回与涅槃之广大无边之显现，无有始末之时间，无有东西等方位的区分，总之，法界所遍及的一切显现，在无有时间和方位分别的极清净之根本界中，从未动摇，从其体性中显现为游舞和庄严。广大啊，伟大的法！是微小者之依怙。如是，于无时之三时中证悟大圆满，则十方三时之法无不圆满。因此，此乃基位之法。