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also ceases to exist. This can be understood through such statements. The very nature of ultimate truth is the pacification of the elaboration of existence and non-existence. As the Ornament of Clear Realization states: "It is not on this shore, nor on the far shore, nor in between them. That which is called equality of all times is considered the Perfection of Wisdom." And as the Samdhinirmocana Sutra states: "The sphere of individual self-awareness is immeasurable, inexpressible, all terms are completely cut off, it is the ultimate Dharma, free from dispute, it transcends the realm of thought." And so on. The Tathagatagarbha in the realm of sentient beings, which reaches the ultimate end, is spontaneously present without depending on causes and conditions, and is known as the Great Perfection. If there is doubt because the intellect of individuals of lower philosophical systems cannot contain this approach, there is no need to doubt. As the Moon Lamp Sutra states: "The Tathagatagarbha pervades all beings." And as the Praise of Dharmadhatu states: "Just as water resides in the center of the earth, abiding without impurity, likewise, wisdom within afflictions abides without impurity." And as the Uttaratantra states: "Because the fully enlightened body is spontaneously present, and because Suchness is undifferentiated, and because there is the lineage, all embodied beings always possess the essence of the Buddha." And as the Root Wisdom states: "Whatever is the nature of the Tathagata is the nature of these beings." If any ultimate fruition vehicle seems acceptable, then what is the particularly excellent aspect of this state? Garab Dorje said: "The Great Perfection is the fortress of view, it cuts through the grounds and paths in an instant. It is unmatched by lower vehicles." How view and practice excel will be shown below. Secondly, in the explanation section, it is shown by "Where does it agree with other philosophical systems?" etc. Whenever there is nowhere else, vast like space, the excellent path of non-learning, the ultimate meaning of the sacred, all is manifested, and the resultant Dharma of the four bodies is spontaneously accomplished. Although it is only the characteristic of individually discarding the defilements of the mind, therefore, all the precepts mentioned above, such as the three vows, the six perfections, and the generation and completion stages, are the path-foundation of the Great Perfection. In order to establish the abiding nature of the ground
Chinese
据说“此处”等等。在此论典中，轮回和涅槃的一切法，因为完全清净的缘故而被证悟，没有成佛，所以从法界没有动摇，没有错乱，所以没有产生轮回，没有变成其他，轮回和涅槃二者本来没有成立，是基础不变化的法性。那本身也确定是本体、自性、大悲三者的自性。如《自显》中所说：“那个法界的本体如虚空，自性是光明，大悲是心髓常在，成为一切功德的生发处。”如是未经寻觅的功德，本来圆满地在一切方面存在。那本身的本性或状态中，有清净的佛和不清净的众生之分，虽然是分开的，但如轮回和涅槃二者的部分一样成立，这是自显现执著为他，虽然像能境所境一样显现，例如在睡眠的状态中，无论如何做梦，也像不从那个状态中移动一样，从任何地方也没有来，也没有转移到其他地方。即使那样，暂时对基础的安住方式的宗派进行分别安立：基础本初清净1，任运成就2，不确定3，确定胜义4，可以成为任何事物5，可以承诺任何事物6，多种多样的意愿的基础，总共有七种。这种状态的安立、破立、取舍三者在《词义宝藏》中广为显现，如果喜欢，可以在那里了解。关于种类的意愿还有其他的说法：本初意义，结合意义，习气身体，习气多种多样的阿赖耶识四种。第一种是：从那个法界的状态中，对于能观察的最初的动摇，相对于明觉的无明，从等起相应的轮回和涅槃的区分方面进行阐述。第二种是：能观察的那个明觉，自己无明向外看的轮回结合，自己的自性明觉向涅槃结合。第三种是：因为那个明觉有习气，所以说是地的自性肉，水的自性血，火的自性暖，风的自性意身显现的部分。第四种是：那个明觉依靠心的习气多种多样的部分进行阐述。然而，所有那些也都是本体本初清净唯一的方面，而分别安立不同的名称
English
It is said, "Here," and so on. In this treatise, all phenomena of samsara and nirvana are realized as completely pure. Since Buddhahood has not occurred, there is no movement from the dharmadhatu, no delusion, so samsara has not arisen, there is no change to something else, and the two, samsara and nirvana, are not established from the beginning. It is the dharmata of the unchanging ground. That itself is definitely the nature of the three, essence, nature, and compassion. As it says in Rangshar, "The essence of that dharmadhatu is like the sky. The nature is clear light. Compassion is the abiding essence, becoming the basis for the arising of all qualities." Thus, qualities that have not been sought are naturally perfect and exist in all ways. In that very state or condition, there is a distinction between pure Buddhas and impure sentient beings. Although they are separate, they are established as parts of samsara and nirvana. This is the appearance of self-grasping as other, appearing like object and subject. For example, in the state of sleep, no matter how one dreams, one does not move from that state. It does not come from anywhere, nor does it transfer to anywhere else. Even so, for the time being, the tenets of the way the ground abides are distinguished: the ground is primordially pure (1), spontaneously present (2), uncertain (3), definitive ultimate (4), capable of anything (5), capable of promising anything (6), and the ground of various desires, totaling seven. The three aspects of establishing, refuting, and abandoning in this state are extensively presented in the Treasury of Precious Words and Meanings, so if you are interested, you can learn about them there. There are other ways of considering the
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那些各自执持自己宗义的其他人，就像七个瞎子描述大象的形状和天鹅的颜色一样，因此不是量。在《心髓经》中说：国王召集许多瞎子，让他们看大象，并吩咐他们各自描述大象的特征。于是，摸到大象鼻子的人说，像铁钩。摸到眼睛的人说，像碗。摸到耳朵的人说，像簸箕。摸到背部的人说，像床。摸到尾巴的人说，像绳子。瞎子们说的虽然不是大象以外的东西，但也不是完全了解。同样，佛性也被说成是空性、如幻、光明等等不同的说法，但也不是完全了解。经中又说：无论是各个凡夫、声闻、缘觉、菩萨，都不能如实地见到佛的真髓。例如，一个瞎子问另一个人酥油的颜色，那人说像雪。瞎子用手摸雪，就认为酥油的颜色是冷的。又问：雪的颜色是什么样的？答：像天鹅的翅膀。听到天鹅翅膀的声音，就认为雪的颜色是喧闹的。又问：翅膀的颜色是什么样的？答：像海螺。摸到海螺觉得是光滑的，就认为雪也是光滑的。无论怎么说，瞎子都不能如实地知道颜色。同样，佛性也是极难见到的。驳斥了这些观点之后，为了确立自己的誓言，说了“在此”等等。这里，我方的宗义是：本体本来清净的法界中，功德任运成就，就像清水中的湿性一样。它本身不是一体也不是他体。为什么呢？因为远离了事物相状的一切戏论，所以是本来清净的；因为深邃明澈没有阻碍，所以是任运成就的。如是说，《六界》中说：本体自性本来清净，自性本身任运成就。又如《摩尼宝鬘》中说：本体本来清净，远离言说。
English
Those others who each hold to their own tenets, are like seven blind men describing the shape of an elephant and the color of a swan, and thus are not valid measures. In the Essence Sutra, it says: The king gathered many blind men and showed them an elephant, and ordered them to each describe the characteristics of the elephant. Then, those who touched the elephant's trunk said it was like an iron hook. Those who touched the eyes said it was like a bowl. Those who touched the ears said it was like a winnowing basket. Those who touched the back said it was like a bed. Those who touched the tail said it was like a rope. Although the blind men spoke of nothing other than the elephant, they did not fully understand it. Similarly, Buddhahood is also spoken of as emptiness, illusion, luminosity, and so on, in different ways, but it is not fully understood. It also says in the same text: Whether it is ordinary individuals, Shravakas, Pratyekabuddhas, or Bodhisattvas, they do not see the essence of the Buddha as it is. For example, a blind man asked another about the color of ghee, and the other said it was like snow. The blind man touched the snow with his hand and thought the color of ghee was cold. He asked again: What is the color of snow like? He replied: Like the wings of a swan. Hearing the sound of the swan's wings, he thought the color of snow was noisy. He asked: What is the color of the wings like? He replied: Like a conch shell. Touching the conch shell and finding it smooth, he thought the snow was also smooth. No matter how he spoke, the blind man could not know the color as it is. Similarly, Buddhahood is extremely difficult to see. Having refuted these views, in order to establish one's own vow, it is said "Here" and so on. Here, our own system is: In the realm of phenomena that is primordially pure in essence, qualities are spontaneously accomplished, like the moisture of pure water. It itself is neither one nor different. Why? Because it is free from all the elaborations of phenomenal characteristics, it is primordially pure; because it is profoundly clear and unobstructed, it is spontaneously accomplished. As it is said, in the Six Spaces: The essence itself is primordially pure, the nature itself is spontaneously accomplished. And as it says in the Pearl Garland: The essence is primordially pure, free from expression.
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自性任运，一显圆满。如是说。 说道：如上对各自的观点进行驳斥之后，在此将二者合一是否矛盾？解释说：一个基上显现为二种事物并不矛盾，例如，趋于睡眠之际和深度睡眠之时，由于八十种自性的分别念停止，所以没有梦境，之后又因风的扰动，在意识中做梦一样，一个心上显现事物反体的不同。本体是本来清净，所以在轮回的三时中，未曾轮回，不轮回，不会变成轮回，自性任运的功用显现为轮涅的任何游舞。 如何以窍诀用比喻的方式来确定其意义呢？ 就像蓝宝石的自光从深处恒常明亮，但没有阳光等外缘的产生，所以不向外显现一样，本来清净的事物和舍弃相状的自性本然任运自成，不向外在扩散，如童瓶身一样。 它的本体是远离戏论的空性，但自性光明显现没有止息，所以在《八千颂》中说：心上无有心，心的自性是光明。 因此，一切显现的产生之基，它在三时中恒常存在，但基的本体是空性，从那上面没有动摇的菩提心宝，事物和相状没有成立，所以不向有局限性的众生显现。 还有，相对于本体本来清净，所以说“那是”等等。本来清净的原始基础，超越了过失和功德的边，那不是名言安立的佛，也不是众生。 因为超越了事物和相状，所以不是一也不是异，也没有边和中。 不是什么都没有的断灭空，也不是有事物的存在。 在《珍珠鬘》中说： 自性安住的本体上， 没有佛也没有众生， 没有无明也没有错乱， 没有心也没有意， 没有敌也没有友，也没有亲戚， 没有烦恼也没有我执， 没有去也没有来， 没有法也没有显现为法， 没有方便也没有智慧， 没有蕴也没有界。
English
Self-nature spontaneously perfect, one appearance complete. Thus it is said. Speaking: As above, after refuting the views of each, is it not contradictory to establish the two as one here? Explaining: It is not contradictory for two substances to appear on one basis. For example, when one is about to fall asleep and during deep sleep, the eighty types of self-nature's conceptual thoughts cease, so there are no dreams. Then, again, due to the movement of the winds, one dreams in consciousness, just as different aspects of phenomena appear in one mind. The essence is primordially pure, so in the three times of samsara, it has not revolved, does not revolve, and will not become revolving. The play of samsara and nirvana appears in any way as the display of self-nature spontaneously perfect. How to ascertain its meaning through pith instructions and examples? It is said, "Just as the self-light of a sapphire is always clear from the depths, but it does not appear outwardly without the conditions of sunlight, etc., similarly, the self-radiance of primordial purity, which is free from entities and characteristics, is spontaneously accomplished. Without outward diffusion, it is like the body of a youthful vase." Its essence is emptiness, free from elaboration, but its self-radiance, clear light, is unceasing. Therefore, in the Eight Thousand Verse Prajnaparamita Sutra, it says, "There is no mind in the mind; the nature of the mind is clear light." Therefore, the very basis for the arising of all appearances remains constantly in the three times, but the essence of the basis is emptiness itself. The precious mind of bodhichitta, which is unmoving from that, is not manifest to those with limited views because entities and characteristics are not established. Furthermore, in relation to the essence of primordial purity, it is said, "That is," etc. The original ground of primordial purity, which transcends the extremes of faults and qualities, is not what is called 'Buddha' in name, nor is it a sentient being. Because it transcends entities and characteristics, it is neither one nor different, nor does it have a beginning or end. It is not a nihilistic emptiness where nothing exists, nor is it the existence of entities. In the Garland of Pearls, it says: In the essence of self-nature's abiding, there is no Buddha and no sentient being, no ignorance and no confusion, no mind and no intellect, no enemy and no friend, and no relatives, no afflictions and no self-grasping, no going and no coming, no dharma and no appearance as dharma, no means and no wisdom itself, no aggregates and no elements.