English
Dza. It is like a conch shell. When touching a conch shell, it feels smooth, so it is also perceived as smooth. No matter how one speaks, just as a blind person cannot know what color is, it is also extremely difficult to see the nature of the Buddha. Third, elaborating on the faultless basis of one's own system: In this context of establishing the reality of the faultless basis that includes contradictions, the essence of awareness is pure from the very beginning, and although the aspects of intrinsic qualities are spontaneously accomplished from the outset, they are not one because the aspects of appearance and emptiness are different, and because there is only one essence, they are not different substances, like water and wetness. Like this, from the perspective of emptiness, it is called primordially pure because it is free from all the elaborations of characteristics of things that can be identified as "this kind of essence," such as shape and color. However, it is not something that is nothing like the sky, but from the perspective of appearance, it is said to be spontaneously accomplished because the aspect of profound clarity is unceasingly self-radiant, from which the power of compassion can arise in any way. As it says in the Garland of Pearls: "Essence is primordially pure, beyond expression, nature is spontaneously accomplished, complete in whatever appears." And as it says in the Secret Essence Tantra: "Not male, not female, not hermaphrodite, not sign, not lineage, not family, not color, not shape, not place, not anything. Suchness is the sphere of wisdom, the source of all skillful means." Thus, the extremes of permanence and annihilation are also abandoned along the way. So, if you assert that the individual states of primordial purity and spontaneous accomplishment are faulty, then isn't there that fault since it is said here that both are present? Answer: Here, the nature of the ground mind is not one of existence or non-existence, nor are there two different substances of appearance and emptiness, but because the essence is the same and only the aspects are different, there is no such contradiction. For example, from falling asleep, all the gross and subtle thoughts gradually cease, and in the state of deep sleep, there are no dreams in the awareness where the eighty innate thoughts have ceased, and the two types of sleep-time awareness in which dreams appear in the awareness that carries the burden of the spreading radiance of wind, are like not moving from the essence of one sleep. Since the fundamental delusion is not established in the aspect of primordial purity, one has never wandered in samsara, will not wander, and will not become wandering.
Chinese
然而，自性任运成就的妙力或明分无有止息，因此能显现各种各样的作用。那么，所谓的“错乱之基”是指如来藏，还是指具有因的无明？如果认为是前者，那么佛陀的意念将变成具有错乱；如果认为是后者，那么将无法找到错乱的本体。如果这样问，虽然在如来藏上没有成立错乱，但是任运成就的妙力被阿赖耶识和八识聚所遮蔽，如果不认识自性，就会错乱，如果认识自性，就会解脱，这是合情合理的，因此语言无法损害它。如《虚空六法》中说：“言说的声音词语离，任何本体无成立故，词语对此无有损害，有情我执心境前，各种忆念思量无断，词害本体无差别，胜义世俗名言故。”这些意义通过口诀来区分，并进行详细解释：例如，就像蓝宝石的自光和清净透明的水晶彩虹的自光，在放入容器等时候，虽然以深邃明亮的方式存在，但是如果没有太阳等缘的引发，自光就不会显现出来，这是显而易见的。光和彩虹并非不存在，它与普通的石头等不同，当与天空等缘相遇时，就会显现出来，因此世间人也说它有光和彩虹，不会认为它没有。然而，“深邃明亮”是指在这些东西的内部，实际上没有任何颜色的显现。同样，当死亡等处于基光明的时候，就像晴朗无云的秋空一样，在没有任何缘的情况下，形状和颜色等色法，以及声音和气味等对境，以及执持它们的六识等不清净的显现，以及身和光芒等清净的显现，总之，舍弃了所有显现为事物相的方面，虽然那时没有，但是自性任运成就的自明内光的方式存在，由于没有遇到任运成就的显现向外扩展的缘，就像没有梳理的头发一样，没有向外显现，这就是童瓶身。
English
However, the power or radiance of self-existing perfection is without cessation, and therefore it can appear in various ways. So, does the so-called "basis of delusion" refer to the Tathagatagarbha or to ignorance with its causes? If it is considered the former, then the Buddha's intention would become associated with delusion; if it is considered the latter, then the essence of delusion cannot be found. If you ask this, although delusion is not established in the Tathagatagarbha, the power of spontaneous accomplishment is obscured by the alaya consciousness and the eight aggregates, and if one does not recognize one's own nature, one will be deluded, and if one recognizes it, one will be liberated, which is reasonable, so words cannot harm it. As it says in the "Six Spaces": "Speech is separated from sound and words, Because no essence of anything is established, Words cannot harm this. In the minds of sentient beings who grasp at self, Various memories and thoughts are uninterrupted, The harm of words is no different in essence, Because of ultimate and conventional terms." The meaning of these is distinguished by oral instructions and explained in detail: For example, just as the self-light of a sapphire and the self-light of a pure, clear, rainbow-filled crystal, when placed in a container, etc., although they exist in a deep and clear manner, the self-light does not appear outwardly unless it is produced by conditions such as the sun, which is obviously known. It is not that light and rainbows do not exist in it; unlike ordinary stones, etc., when it encounters conditions such as the sky, it will appear, so worldly people also say that it has light and rainbows, and do not think that it does not. However, "deep and clear" means that there is actually no appearance of color in those things. Similarly, when death and so on abide in the ground luminosity, like a clear autumn sky without clouds, in the absence of any conditions, forms such as shapes and colors, as well as objects such as sounds and smells, and impure appearances such as the six consciousnesses that grasp them, and pure appearances such as bodies and rays of light, in short, all aspects that appear as characteristics of things are abandoned. Although they do not exist at that time, the self-existing nature of self-existing perfection exists in the form of inner clarity. Because it has not encountered the conditions for the spontaneous appearance to spread outward, like uncombed hair, it has not appeared outwardly, and this is the youthful vase body.
Chinese
之所以安立“宝瓶身”这个名称，是由于觉性的自性是无为法，不像有为法的事物那样具有衰败和坏灭的性质，所以称为“童子”。在法界中，三身的显现基础不间断，所以称为“宝瓶身”。而且，本体离于思议言说，在无生中空寂，但从自显任运成就的方面来说，三身的显现不会中断，而是可以显现的。因此，从那之中，在基现显现的阶段，由于认识与不认识的缘故，会显现为涅槃和轮回的法，因此，虽然基觉安住在轮回和涅槃一切显现的基础上，但对于本来清净任运成就、本体唯一的基或觉性，从其自身位置上没有动摇的实相来说，由于从未被五蕴的垢染所沾染，所以是清净的。由于三身功德的本体是自生的，所以是觉悟，而且任何显现方式都不会中断，所以称为“心”。当如此细微的智慧以内在明晰的方式存在时，对于颜色等相，就不会在外部分别显现为清净与不清净的类别。因此，正如在青金石和透明水晶的例子中所说的那样，在童子宝瓶身的阶段，并不是说完全没有三身的功德，而是可以从中显现基现，并且在显现的阶段，清净和不清净的各种显现不会混杂，而是显而易见地成立，因此，就像兔角一样，虽然什么也不会产生，但并不是不能显现。也不是存在，因为没有任何以相成立的事物。正是考虑到这些原因，才安立了“宝瓶身”这个名称。例如，如果宝瓶中有一个完全圆满的身体，包括面部、手等，那么它就完全具备了身体的所有部分，但由于被宝瓶遮蔽，所以在外面实际上是看不到的。同样，在智慧内在明晰的方面，虽然完全具备了功德的所有部分，但在外面并不明显。然而，所有用比喻说明的意义，并不需要从各个方面都与比喻完全相同，因此，宝瓶中的身体具有面部、手等形状和颜色的相，但这样的身体不需要具有相的事物，因为它可以显现。
English
The term "Vase Body" is applied because the essence of awareness is unconditioned, and unlike conditioned phenomena, it does not have the characteristic of decay and destruction, hence it is called "Youthful." In the realm of space, the basis for the manifestation of the three bodies is uninterrupted, hence it is called "Vase Body." Moreover, the essence is beyond thought and expression, empty in unbornness, but from the aspect of self-appearing spontaneously present, the appearance of the three bodies is not interrupted, but can manifest. Therefore, from that, in the state of the basis appearance arising, due to knowing and not knowing, it appears as the Dharma of Nirvana and Samsara. Therefore, although the basic awareness abides as the basis for all appearances of Samsara and Nirvana, for the reality of the basis or awareness that is primordially pure and spontaneously present, one in essence, and unwavering from its own place, it is pure because it has never been stained by the impurities of the five aggregates. Because the essence of the qualities of the three bodies is self-existing, it is awakened, and because no manner of appearance is interrupted, it is called "Mind." When such subtle wisdom abides in the manner of inner clarity, then the characteristics such as color are not clearly distinguished outwardly as belonging to the categories of pure and impure. Therefore, as explained in the examples of lapis lazuli and clear crystal, in the state of the Youthful Vase Body, it is not that all the qualities of the three bodies are absent, but that the basis appearance can arise from it, and even in the state of arising, the various appearances of pure and impure are manifestly established without being mixed. Therefore, like a rabbit's horn, although nothing can arise, it is not that it cannot appear. Nor does it exist, because there is nothing established as a characteristic. It is considering just these reasons that the term "Vase Body" is also applied. For example, if there is a completely perfect body inside a vase, including face, hands, etc., then it completely possesses all the parts of the body, but because it is obscured by the vase, it is not actually visible on the outside. Similarly, in the aspect of inner clarity of wisdom, although all the parts of the qualities are completely perfect, they are not clear outwardly. However, the meaning of all the examples shown does not need to be completely the same as the example in every aspect, therefore, the body inside the vase has characteristics of shape and color such as face and hands, but such a body does not need to have the entity of characteristics, because it can appear.
Chinese
应当理解为仅仅是不会中断的声音。同样，在究竟意义的经和解释其意图的论著中，也说了如来藏存在于遮蔽的壳中的例子。如《摄持善根经》中说："如来藏，犹如瓶中的灯，瓶子破裂后就会显现。" 龙树菩萨在《法界赞》中说："如瓶中灯，不显于外，如是法界，轮回中不显光明。瓶破之时，一切皆显现，何时以三摩地金刚，摧毁一切障碍，彼时虚空边际明。" 《宝性论》中说："如莲中如来，天眼清净者见已，如从莲花瓣中取出，如是消除其障碍。" 等等，用九个比喻说明。在《多哈》中也说："心性是万物的唯一种子，从中产生轮回和涅槃，能给予 желаний 的果实，向如意宝般的心顶礼。" 如此。关于将不同的名称赋予该基础的方式是：在《如意宝藏》中说："对此有很多名称，被称为轮回和涅槃的界，因为本来就存在，所以称为自性任运成，因为被垢染遮蔽，所以称为如来藏，因为是实相，所以称为胜义谛，因为本来清净，所以称为光明无垢，远离二边，所以称为中观自性，超越戏论，所以称为般若波罗蜜多，空明无二无别之真谛，因为不变异，所以称为法性如是。" 等等，有眼之智者们如是认为。那么，如果中观和般若以及大圆满这些只是意义相同而名称不同的事物，那么它如何比波罗蜜多乘更殊胜呢？如前所述，就究竟的意义而言，它们都是相同的，但在确立基础的方式和修道的方式上，存在着非常大的差异。从波罗蜜多乘来说,