English
It should be understood as merely the sound that does not cease. Similarly, in the sutras of definitive meaning and the treatises that explain their intent, it is also said that the Tathagatagarbha exists in a sheath of obscuration. As it is said in the Sutra of Completely Holding Virtues: "The essence of the Thus-Gone One is like a lamp inside a vase; it is like being clear after the vase is broken." And the teacher Nagarjuna said in Praise of Dharmadhatu: "Like a lamp inside a vase, it is not visible outside. Likewise, this Dharmadhatu, its light is not clear in samsara. When that vase is broken, everything is visible everywhere. When the vajra of samadhi has completely destroyed all obscurations, then the end of the sky is clear." And in the Uttaratantra it says: "Like the Tathagata in a lotus, seen by a person with a pure divine eye, like taking it out from the sheath of the lotus petals, thus its obscurations are completely removed." And so on, it is shown with nine examples. It is also said in the Dohas: "Mind itself is the single seed of all, from which samsara and nirvana arise, it gives the fruit of desires. I prostrate to the mind like a wish-fulfilling jewel." So it is. The way in which different names are given to that basis is: In the Treasury of Wish-Fulfilling Jewels it says: "This has many names, it is well said to be the realm of samsara and nirvana, because it has existed from the beginning, it is called self-arisen nature, because it is obscured by impurities, it is called the essence of the heart, because it is the way of being, it is called the ultimate truth, because it is pure from the beginning, it is called luminosity, stainlessness itself, eliminating the two extremes, it is the nature of the middle way, transcending elaboration, it is the perfection of wisdom, the indivisible truth of emptiness and clarity, because it is immutable, it is called the suchness of dharmata." And so on, those with eyes, the wise ones, think so. Well then, if Madhyamaka and Prajnaparamita and Dzogchen are just things that have the same meaning and different names, then how is this more excellent than the Paramita Vehicle? As said before, in terms of the ultimate meaning, they are all the same, but in the way of establishing the basis and the way of cultivating the path, there is a very great difference. From the Paramita Vehicle,
Chinese
就像种子一样，通过积累两种因缘的力量，希望新成就果的功德，因此努力修行。而在这里，因为希望那个种子现在就自然成就一切佛的功德，所以修行的努力也是寂静的。因此，中观派将空性和缘起结合在一起，或者说真谛无别等等，以及密宗普遍宣称的胜义谛无别等等，还有这里所说的本净任运无别等等，确定这些并修持的方法各不相同，但了解其意义上的要点是一致的，这一点似乎很重要。中观宗认为，蕴等缘起之法各自在自己的位置上显现为空性无别。在密宗中，将要点归纳为金刚蕴的城市或本来的三门，并证实真谛无别，这也是将显现反观为本尊。密宗一切乘法的顶峰，在宣讲阿底的基础时，超越了将显现视为本尊，将乐空作为道路等等的实执，直接认识到轮回涅槃的一切法都是不可思议的明空，是佛法身的自性，并安住于无勤之中，除此之外，不认为还有其他需要成就的色身和智慧等等，因此，要点归纳的方法是从下往上越来越殊胜。如此这般，基位的状态不落入显空任何一方的方式是：吉祥美饰中说：本体的巨大状态，如色身般存在，但没有显现出嘴、眼、耳。如空性般存在，但没有如顽空般存在。显现为五大光明，但没有分成颜色。不间断地显现，但没有如关联般存在。如无边无际般，没有执着于方向。如未被部分沾染般，显现却没有分成类别。如不间断般显现，高耸入云却没有上下之分等等。从本净的角度衡量，那个状态在色身和智慧上都没有成立，因此不是佛，在蕴、界、处等中
English
Just like a seed, by accumulating the power of two sets of causes and conditions, one wishes to newly accomplish the qualities of the fruit, and therefore strives on the path. But here, because one wishes that all the qualities of the Buddha should be spontaneously accomplished from that seed right now, the effort on the path is also pacified. Therefore, the Madhyamikas combine emptiness and dependent arising, or say that the ultimate truth is non-dual, and the general tantras say that the supreme ultimate truth is non-dual, and here it is said that primordial purity and spontaneous accomplishment are non-dual. It seems important to understand that the methods of establishing and practicing these are different, but the essential point in meaning is the same. In the Madhyamika context, the phenomena of dependent arising, such as the skandhas, are said to be indivisible from appearance and emptiness in their respective places. In Tantra, the essential points are summarized in the city of the Vajra Skandhas or the three primordial gates, and the ultimate truth is established as non-dual, which is also to view appearance and reversion as deities. In this context of establishing the basis of Ati, which is the pinnacle of all Tantric vehicles, one transcends even the clinging to substantiality, such as viewing appearances as deities and using bliss and emptiness as the path, and directly recognizes all phenomena of samsara and nirvana as the inconceivable luminosity and emptiness, the essence of the Dharmakaya of the Buddha, and abides without effort. Apart from that, one does not regard there as being any object of accomplishment such as form and wisdom, and therefore the method of summarizing the essential points is increasingly superior from the lower to the higher. The way in which such a state of the basis does not fall to either side of appearance and emptiness is as follows: In "Auspicious and Beautiful," it says: "That great state of essence exists like a form, but there is no appearance of mouth, eyes, or ears. It exists like emptiness, but it does not exist like inert emptiness. It appears as five great lights, but it is not divided into colors. It appears without interruption, but it does not exist like a connection. Like having no beginning or end, there is no clinging to direction. Like being unstained by parts, appearance is not divided into categories. It appears without obstruction, and towering high, there is no appearance of above or below," and so on. If that state is measured from the perspective of primordial purity, it is not established as form or wisdom, therefore it is not a Buddha, and in the skandhas, elements, sense bases, etc.
Chinese
由于没有成就，所以不是众生。即使说成一个明点，也没有单一连续的实体。即使安立三身等名称，但在一个法界的体性上，区分差别是不成立的。自性离于戏论，因此无法安立边和中。从自性任运成就的角度衡量，并非断灭的空性，而是以光明通透、不昏暗的方式显现身和智慧等，但并非成立为粗糙的实体。从两者的角度衡量，自性无生的基础，如果从反面的角度区分，就称为“以反面区分”，或者例如说“没有因缘”。这样一来，没有任何解脱或迷惑的因缘的状态，其体性远离有无等一切戏论的边，因此是未曾区分任何法性的本来清净（藏文：ཀ་དག）。自性不灭，因此身和智慧无有分离的任运成就。大悲周遍无碍，因此事业和利他遍及一切显现，安住于三身和一味自性无有分离的自性之中，这就是基的简要安立。如《彻底转变论》中所说：“无故显现，显现故空。具有显空融合的支分。佛与众生是其境。此处如是显现为基。”第二，讲述基显现，分为两部分： общей демонстрации того, как проявляется базовая видимость, и подробного объяснения того, как проявляется спонтанное проявление восьми дверей. 第一部分是：原始的实相，大清净，光明通透，体性、自性、大悲三者的自性，安住于一心不分别的状态中，从那样的状态中，一切基显现任运成就的部分都会显现。也就是说，如此增长的智慧和大悲本身，在基任运成就光明之中，智慧的觉性光明通透，安住于无有偏袒的智慧，极其微细，是命或心髓的自性，向上运行的是智慧之马，向下消散的是智慧的光芒，与火相同的是成熟的力量，周遍的是圆满的力量，这四者作为支分所具有的五种风的自性，是一切任运成就显现显现的基础或心髓的方式，光芒停止。
English
Since there is no accomplishment, it is not a sentient being. Even if it is said to be a single bindu, there is no single continuous entity. Even if names such as the three bodies are given, it is not established to differentiate differences in the nature of a single sphere. Since one's own nature is free from elaboration, it is not possible to place it at the edge or in the center. If measured from the aspect of self-existing perfection, it is not a blank emptiness, but the plans of the body and wisdom, etc., are clear and unobscured, but it is not established as a coarse object. If measured from the aspect of both, the basis of self-existing non-arising, if divided by reversion, is called "divided by reversion," or for example, it appears as "without conditions." In that case, that state without any conditions of liberation or confusion is free from all extremes of elaboration such as existence and non-existence in its essence, so it is the original purity (ka dag) that has not been divided into any dharmata. Since its nature is unceasing, the self-existing perfection of body and wisdom is inseparable. Since compassion is unobstructed, the activity and benefit pervade all appearances, and it abides in the nature of the three bodies and one taste inseparable, which is the simple establishment of the base. As it is said in the Overturning, "It appears because it is non-existent, it is empty because it appears. It has the limb of the union of appearance and emptiness. Buddhas and sentient beings are its realm. Here it manifestly abides as the base." Secondly, explaining the base appearance is divided into two parts: a general demonstration of how the base appearance arises, and a detailed explanation of how the spontaneous appearance of the eight doors arises. The first is: the original state of being, the great purity, the clear essence, the nature of the three essences, nature, and compassion, abiding in the state of one-pointed non-discrimination, from that state, all aspects of the base appearance of spontaneous perfection will arise. That is, the wisdom and compassion that increase in this way, in the state of the base spontaneous perfection of luminosity, the clarity of the wisdom of awareness, abiding in the non-partisan wisdom, extremely subtle, is the nature of life or essence, upwardly moving is the horse of wisdom, downwardly dissipating is the radiance of wisdom, like fire is the power of ripening, pervasive is the power of completion, the nature of the five winds that have these four as limbs is the basis or essence of all spontaneous appearances, the radiance stops.
Chinese
从无有处，内明之大悲自性略微动摇，以风为马力，向外显现，开始生起，因此内光明之身和智慧大悲与五气无别，融为一体，并非实际存在，而是以童瓶身之形式存在。当其外壳破裂时，同时外在显现，从原始本初清净之状态中，在未动摇的情况下，智慧光芒之光晕或基之显现生起，这被称为自性任运之显现。第二，详细阐述任运八门之显现方式：此处分为四种说法：第一，任运之显现方式；第二，基相大显现；第三，报身；第四，化身之显现方式。第一，任运之显现生起之时，本体之光辉如虚空般开阔，自性之光辉显现为五光之形式，大悲之觉性光辉在对境上进行观察的智慧显现之时，本初清净自性之中，如虚空般无云，虽未成立无明之基，但依于大悲之光辉显现为觉性，由于执着于不识自显之无明，譬如无云之晴空极为清澈，刹那间云团聚集覆盖，同样，远离一切现象之戏论，极为清净之本初清净，从无生之自力中，任运之显现向外明显动摇，显现为六种方式和两扇门，即八种方式。第一，六种显现方式：本体虽未成立，但缘起之显现未断绝，无勤任运显现为大成就，如任运般显现，大悲般显现，其门未断绝，故成办有情之义。或者不计数如任运般显现，如光般显现，故显现为光芒遍布。如智慧般显现，受用未断绝，故智慧之自光，清净佛刹显现。如身般显现，本体未断绝，故觉性成熟为身，一切显现显现为五部之聚。如二无别般显现，见解不定，故一