Chinese
在术语中也说，在觉性的状态中，一切都是一样的。像这样，如实地证悟一切法的自性，佛的法身和智慧并非新产生，而是觉性自生的智慧，安住于具足三身之自性的法界中，因为没有从彼处移动。因为没有证悟实相而迷惑，显现为轮回内外各种各样的事物，这并非新产生，而是在迷惑之时，觉性的自性本来就是完全清净的，因为没有变成其他，所以轮回的诸法就像兔角一样，没有任何产生的法的体性。因此，虽然轮回和涅槃两者都没有成立，但作为显现为轮回和涅槃之基础的觉性之法性，其本体是空性法身，自性是任运光明圆满报身，大悲是觉性之精华化身，本来就圆满了三身。如《自生》中所说：“彼法界的本体如同虚空，自性是任运光明，大悲安住于觉性之精华中，成为一切功德的生起之处。”那么，会想：轮回和涅槃是如何显现的呢？从彼基础的自性中，当基础显现生起之时，八识的近取如同云朵般各自消散，因此显现清净的佛身和智慧，成为佛陀。彼基础显现被俱生无明所遮蔽，具有遍计所执的无明将自显现执为对境，因此扩展为能取和所取二者，显现为不清净轮回的自性，如同梦境般，成为众生。虽然在轮回和涅槃二者的显现中，如同在睡眠状态中，梦境的显现无论好坏，都不会从睡眠中移动一样，因为不是从其他地方新产生的，所以从任何地方都不会到来。因为没有从基础上移动，所以也不会转移到其他地方。第二，分别解说宗派的见解。其中，一般来说，大圆满宗的基之自性，安立了俱生智和任运成就双运的近取之术语，虽然可以从什么都不是的自性中显现为各种各样的游舞，但没有触及有无的边，如上所述般安住。暂时，对于进入大圆满道的人们来说
English
It is also said in terminology that in the state of awareness, everything is the same. Like this, having realized the nature of all phenomena as they are, the Dharmakaya and wisdom of the Buddhas are not newly produced, but awareness is self-born wisdom, abiding in the essence possessing the three Kayas, because it does not move from that sphere. Because of not realizing the true nature, being deluded, and appearing as various phenomena of samsara and nirvana, this is not newly produced, but at the time of delusion, the nature of awareness is originally completely pure, because it has not become other, therefore the phenomena of samsara are like rabbit horns, without any nature of arising phenomena. Therefore, although both samsara and nirvana are not established, the Dharmata of awareness, which is the basis for the appearance of samsara and nirvana, its essence is emptiness Dharmakaya, its nature is spontaneously luminous Sambhogakaya, great compassion is the essence of awareness Nirmanakaya, originally complete with the three Kayas. As it says in "Self-Arisen": "The essence of that sphere is like the sky, its nature is spontaneously luminous, great compassion abides in the essence of awareness, becoming the source of all qualities." Then, one might think: How do samsara and nirvana appear? From the nature of that very basis, when the basis appearance arises, the proximate causes of the eight consciousnesses, like clouds, dissolve on their own, therefore the pure appearance of Kayas and wisdom appears, becoming the Buddhas. That basis appearance is obscured by co-emergent ignorance, and the ignorance possessing conceptual proliferation grasps its own appearance as an object, therefore it expands into the two, grasper and grasped, appearing as the nature of impure samsara, like a dream, becoming sentient beings. Although in the appearance of both samsara and nirvana, just as in the state of sleep, whatever good or bad appearance of a dream arises, it does not move from the sleep itself, because it is not newly produced from elsewhere, therefore it does not come from anywhere. Because it does not move from the basis, it does not transfer to anywhere else. Second, explaining the tenets of philosophical schools in detail. Among them, in general, the nature of the ground of the Great Perfection tradition, the terms of union of primordial purity and spontaneous accomplishment are closely applied, although it can appear as various displays from the nature of being nothing, but it does not touch the extremes of existence and non-existence, abiding as explained above. For the time being, for those who have entered the path of Great Perfection
Chinese
对于基的安住方式，即存在方式进行考察，各自执取自己所喜好的方面，而宣说宗派的论师们的观点有七种。也就是说，因为没有如实无误地证悟自性本来的面目，所以产生了偏执一边的过失，虽然过失的种类很多，但不会超出这七种，因此在《空行六法》等续部中，出现了对这些观点的各自过失的驳斥。其中，第一种是认为基是本来清净。他们认为基的自性从本初就具有远离一切戏论的体性，但没有把握住本来光明无有止息的任运自成的显现。这样，从本体空性的角度来说是合理的，但所谓离戏，对于什么都没有的本来清净空性，因为不具有无明，所以不可能产生轮回的错觉，因此轮回的基也不成立。那么，基是否具有无明呢？基的自性本身没有无明，但因为有光明可以显现，显现时没有认识到，所以是错觉，因此会成为无明的传承之因，但这样的基连传承之因都不能成为，就像虚空中的花朵一样。如果说无明是突发的垢染，所以可以产生，那么，如果阻断了因，结果也会被阻断，所以突发的垢染不可能产生。如果产生，轮回就会变成无因。同样，涅槃也不可能存在，因为会变成断灭。第二种是认为基是任运自成。他们认为轮回和涅槃都不存在于基之外，所以两者都在基上任运自成。这样，从光明无有止息，各种各样的力量显现的角度来说是合理的，但如果完全这样认为，存在的实有会变成常有，所以不能成为欣乐轮回和涅槃之因。如果轮回是任运自成的，就像用灰擦拭煤炭不会变白一样，不可能解脱。如果涅槃是任运自成的，就不需要认识自性和圆满资粮等因缘。如果两者都是任运自成的，那么一个心相续既是轮回又是涅槃的共同基础就必须存在，但这是不可能的，所以不合理。如果说心的自性是涅槃，错觉是突发的，所以会再次变成清净，那么这就是认为心的自性是变化的。这样，心的自性既是清净的又是染污的，所以两者会同时存在。第三种是认为基是二元。他们认为基虽然显现为无二，但实际上是有差别的，比如在虚空的界中，显现出日月星辰的景象。这样，从轮回和涅槃显现为二元的角度来说是合理的，但认为一个基是二元是不合理的。这样，基的自性就成立为二元，所以永远不可能变成一元。如果变成一元，自性就会灭亡。第四种是认为基是三元。他们认为基具有本体、自性和大悲这三者。这样，从基显现为三元的角度来说是合理的，但认为一个基是三元是不合理的。这样，基的自性就成立为三元，所以永远不可能变成一元。如果变成一元，自性就会灭亡。第五种是认为基是四元。他们认为基具有四身任运自成。这样，从基显现为四元的角度来说是合理的，但认为一个基是四元是不合理的。这样，基的自性就成立为四元，所以永远不可能变成一元。如果变成一元，自性就会灭亡。第六种是认为基是五元。他们认为基具有五智任运自成。这样，从基显现为五元的角度来说是合理的，但认为一个基是五元是不合理的。这样，基的自性就成立为五元，所以永远不可能变成一元。如果变成一元，自性就会灭亡。第七种是认为基是六元。他们认为基具有六道众生的显现任运自成。这样，从基显现为六元的角度来说是合理的，但认为一个基是六元是不合理的。这样，基的自性就成立为六元，所以永远不可能变成一元。如果变成一元，自性就会灭亡。
English
Examining the way the ground abides, that is, its mode of existence, and taking sides according to one's own preferences, the tenets of those who propound philosophical systems are of seven types. That is, because the nature is not realized as it is, without fault, there are many instances of straying into partiality, but they do not go beyond these seven. Therefore, in the tantras such as the Klong Drugpa, these modes appear along with their respective refutations of faults. Among them, the first is to consider the ground as primordially pure (ka dag). They assert that the nature of the ground is from the beginning of the very nature of being free from all elaborations, but they do not grasp the spontaneously present appearances of the primordial radiance without cessation. In this way, it is reasonable from the aspect of the emptiness of essence, but the so-called "free from elaborations"—because that mere primordial purity of emptiness does not possess ignorance, it is impossible for the illusion of samsara to arise, therefore the ground of samsara is also not established. So, does the ground possess ignorance? Although the ground itself does not have ignorance in its essence, because there is radiance that can arise, and because one does not recognize the arising as it is, it is an illusion. Therefore, it becomes a cause for the lineage of ignorance, but such a ground cannot even become a cause for the lineage, like a flower in the sky. If ignorance is a sudden stain, so it can arise, then if the cause is blocked, the result is blocked, so a sudden stain cannot arise. If it arises, samsara would become without cause. Similarly, nirvana would also not be possible, because it would become annihilation. The second is to consider the ground as spontaneously present. They assert that both samsara and nirvana do not exist outside of the ground, so both are spontaneously present in the ground. In this way, it is reasonable from the aspect of the unceasing radiance from which various displays of power arise, but if one asserts it in that way exclusively, existent things would become permanent, so it cannot become a cause for delighting in samsara and nirvana. If samsara is spontaneously present, just as charcoal cannot become white by wiping it, liberation is not possible. If nirvana is spontaneously present, one would not need to rely on conditions such as recognizing one's own face and perfecting the accumulations. If both are spontaneously present, then it would be necessary for a single mind-stream to be both samsara and nirvana, which is impossible, so it is unreasonable. If the nature of mind is nirvana and illusion is sudden, so it will become pure again, then that is asserting that the nature of mind is changing. In that way, the nature of mind would be both pure and impure, so both would be possible at the same time. The third is to consider the ground as dual. They assert that although the ground appears as non-dual, in reality there is a difference, just as the appearances of the sun, moon, planets, and stars arise in the expanse of space. In this way, it is reasonable from the aspect of samsara and nirvana appearing as dual, but it is unreasonable to grasp one ground as dual. In that way, the ground would be established as dual by its very nature, so it could never become one. If it becomes one, the nature would cease. The fourth is to consider the ground as threefold. They assert that the ground has three aspects: essence, nature, and compassion. In this way, it is reasonable from the aspect of the ground appearing as threefold, but it is unreasonable to grasp one ground as threefold. In that way, the ground would be established as threefold by its very nature, so it could never become one. If it becomes one, the nature would cease. The fifth is to consider the ground as fourfold. They assert that the ground has four kayas spontaneously present. In this way, it is reasonable from the aspect of the ground appearing as fourfold, but it is unreasonable to grasp one ground as fourfold. In that way, the ground would be established as fourfold by its very nature, so it could never become one. If it becomes one, the nature would cease. The sixth is to consider the ground as fivefold. They assert that the ground has five wisdoms spontaneously present. In this way, it is reasonable from the aspect of the ground appearing as fivefold, but it is unreasonable to grasp one ground as fivefold. In that way, the ground would be established as fivefold by its very nature, so it could never become one. If it becomes one, the nature would cease. The seventh is to consider the ground as sixfold. They assert that the ground has the appearances of the six realms of beings spontaneously present. In this way, it is reasonable from the aspect of the ground appearing as sixfold, but it is unreasonable to grasp one ground as sixfold. In that way, the ground would be established as sixfold by its very nature, so it could never become one. If it becomes one, the nature would cease.
Chinese
因此，通过以上下所有方面的论述，可以明白这一点。第三种观点是认为“基”是不确定的：认为“基”的自性可以转变为轮回或涅槃的任何一种，因此在任何情况下都不是绝对确定的。也就是说，从“基”是离戏且轮回和涅槃尚未成立的角度来看，认为不确定是合理的。然而，如果心的本性是“基”，而“基”本身在究竟上是不确定的，那么就会导致从清净的状态退转为不清净，或者从不清净的状态转变为清净的自性，因为没有确定的基础，所以会转变成任何状态。如果承认这一点，那么众生也会毫不费力地解脱，佛陀也会转变为轮回，从而导致轮回和涅槃混淆。第四种观点是认为“基”是确定的，是究竟的真实：认为“基”的自性是不生不灭、不可改变的。也就是说，执着于一种不变的、实有的东西，认为那是与生俱来的感觉和分别念不同的心的本性。也就是说，从“基”是暂时的无垢显现的角度来看，认为“基”是确定的真实是合理的。然而，如果无论在任何情况下都认为它是确定的真实，那么轮回就不会显现。如果认为涅槃是通过证悟而确定的，那么在证悟之前，作为证悟之基础的涅槃就必须存在，这与外道的常常见相同，也与认为从因缘中解脱的观点相矛盾。如果不证悟，又如何知道它是“基”呢？如果说知道轮回的本体就是涅槃，那么如果本体是涅槃，就不需要原始解脱，就像水的自性是湿润的，不需要后天的改造一样。第五种观点是认为“基”可以转变成任何东西：认为“基”的自性可以通过因缘转变成轮回或涅槃的任何一种。也就是说，执着于心的本性可以被因缘所左右。也就是说，一般来说，因为是空性，所以可以显现缘起的现象，这与“从基显现基的现象”的观点是一致的。因此，如果基的现象显现时，只是用“转变”这个词来描述从认识与不认识中解脱或迷惑的状态，那还可以接受。然而，如果认为基或心的本体是可以转变的，那么就必须存在一个可以转变的实体，这样一来，它就必然是常或无常中的一种。如果是常，就无法转变，就像无法切割天空一样。如果不是无常，就不需要转变，因为不转变