Chinese
我没有。没有处所，没有执持，没有作为。没有感官，也没有处所。没有所取，也没有能取。没有身体，甚至没有智慧本身。没有能知和所知的拥有者。没有光芒，没有颜色存在。没有声音，没有气味等等。没有欲望，也没有执着。没有虚空，也没有宫殿。没有神，超越了供养的境地。如是说。《虚空藏六法》中说：此中没有显现为感官。因为具有实质的相是自性清净的缘故。处于甚深明澈之大基中。遍及和所遍及本身是空性的。内外没有断绝的显现中。显明之显现没有阻碍部分。一切精华都凝聚的。没有污垢，且于自性中清净。诸佛是伟大的秘密。以自性而安住于部分中。如是说。本体是远离生灭、有无等八边的法性，未曾于任何处所分离的原始清净（ཀ་དག，梵文，梵文罗马拟音，汉语字面意思）。自性没有止息，因此在身体和智慧中没有分离的任运自成。大悲的范围没有止息，因此事业和事业遍及一切显现的三种光明和唯一方便。从决断来说，本体是原始清净的智慧。没有被称为无明的存在之名。没有一和二的数目。没有考察的意义，没有成立。从任何处所都未曾分离的法性中。甚至没有成立仅仅是智慧。没有词语，没有言说成立。不住于边，自明清净。言说执持之名的边际穷尽。没有原因，没有无数的条件。没有二取，没有境和有境。没有在任何处所分离的体性。有境的执着穷尽。从本来没有的清净而清净。因为错乱和觉悟止息，所以没有做什么。因为没有生起，所以止息是空性。自性任运成就的智慧说。不生不灭，不作任何思虑。因为境是清净且没有决定的缘故。因为能力和功德没有止息。仅在嬉戏中显现。是圆满各种的基础。因为没有，所以显现，因为显现，所以是空性。具有显现空性融入的支分。诸佛有情是清净的境。如此作为基础而显现存在。仅以自性而存在。从本体的方面考察是空性。因为支分开展，所以智慧圆满。因为自处任运成就的缘故。因此没有舍弃和取受二者。从大悲遍及的智慧中。不作，是各种显现的门径。事业
English
I am not. There is no place, no holding, no action. There are no senses, and there is no place either. There is no object to be grasped, and there is no grasper. There is no body, and even wisdom itself is not. There is no possessor of knowledge and the object of knowledge. There is no light, and color does not exist. There is no sound, no smell, and so on. There is no desire, and there is no attachment. There is no space, and there is no palace either. There is no deity, transcending the realm of offerings. Thus it is said. From the Sixth Space: In this, there is no appearance as senses. Because the sign with substance is self-purified. It abides in the ground of great clear depth. Pervading and the pervaded are empty by themselves. In the appearance without interruption inside and outside. The illuminating appearance does not obstruct the part. All the essence is condensed with essence. It is without stain and pure in its own place. The Buddhas are in the great secret. By nature, they dwell in the part. Thus it is said. The essence is the nature of reality, free from the eight extremes such as arising and ceasing, existence and non-existence, the original purity (ཀ་དག，Devanagari，ka dag，primordial purity) that has not been separated anywhere. Because the nature does not cease, the spontaneous accomplishment in which there is no separation between body and wisdom. Because the scope of compassion does not cease, the three lights and the one method of activity pervade all activities. From the extreme, the essence is the original pure wisdom. There is no name of existence called ignorance. There is no number of one and two. There is no meaning of examination, there is no establishment. From the nature of reality that has not been separated anywhere. There is not even the establishment of mere wisdom. There is no word, no statement is established. Not abiding at the edge, self-aware and pure. The edge of the name of speech holding is exhausted. Without cause, without countless conditions. There is no dualistic appearance, no object and subject. There is no separation of characteristics anywhere. The clinging of the subject is exhausted. Pure by the purity of being without from the beginning. Because delusion and realization cease, nothing is done. Because it is unborn, cessation is emptiness. The wisdom of self-existing spontaneous accomplishment is said. Do not think of not being born and not ceasing. Because the realm is pure and there is no certainty. Because skill and merit do not cease. It appears only in play. It is the basis for the perfection of various kinds. Because it does not exist, it appears, and because it appears, it is empty. Having the limbs of the union of appearance and emptiness. Buddhas and sentient beings are pure realms. Thus it is manifested as the ground. Abiding only in nature. Examining from the aspect of essence is emptiness. Because the limbs are spread, knowledge is complete. Because of the self-existing spontaneous accomplishment. Therefore, there is no abandonment or acceptance. From the wisdom of all-pervading compassion. Not doing, is the gateway to the emergence of various kinds. Activity
Chinese
显现为实相之体性圆满。法身空性之自性中，智慧觉知圆满的部分，以力量向众生阐述。若无此，则轮回涅槃的中心断绝，以觉知来认知且明晰。自明觉清晰之本体中，自性力量之大悲，无有阻碍，亦无止息。如是说。现在为了展示从基位产生基显现的运动方式，宣说了“彼性”等。从基位彼性的状态或空间中，具有能生起四身之自性的极微细之智慧五气之精华，稍微运动命气之部分，从音声中显现外在之显现，内在明亮如童瓶身般安住的虹光中，从原始本净中无有动摇，在基显现生起之时，大悲无有止息的明觉光芒等，显现为五光的境与有境般，当显现为能辨别的意识时，自知自性的明觉，依赖于此，产生无明，即执取先前之反面部分，导致迷乱广大无边。犹如无云之虚空般，从一切清净之本净中，自性任运显现的八种方式，也被称为珍宝盒之状态，即大悲之力量中，欲妙之门未曾止息。此外，如此安住于未成就之大成就中，故显现为任运自成1。大悲显现2之门未曾止息，故成办众生之利益。显现为智慧3之受用未曾止息，故显现为五智之自光。显现为身4之体性未曾止息，故明觉成熟为身。显现为无二5之见未曾确定，故从一与多中解脱。显现为解脱边6之方便未曾止息，故错觉之显现不会停留在自续之间。当清净智慧之门圆满时，如来藏在本净中显现。不净显现为众生，故产生六道之显现。若归纳为基、道、果三者，如前所说，未曾指示轮回涅槃之处的明觉，以瓶身之状态存在，是基位任运珍宝之藏。从中生起广大之基显现，是道位任运珍宝之藏。即一处有四种广大之显现方式。
English
Appears as complete in the nature of reality. From the nature of the emptiness of Dharmakaya, the part of complete wisdom and knowledge, powerfully expounds to sentient beings. Without that, the center of samsara and nirvana would be severed, known and clarified by wisdom. From the essence of self-awareness, the very nature of compassion arises powerfully, without obstruction or cessation. Thus it is said. Now, to show how the base appearance moves from the base, it is said, "That very nature," and so on. From the state or space of that very base, the essence of the five extremely subtle wisdom winds, which have the nature of being able to arise as the four kayas of awareness, slightly moves the part of the life force wind, and from the sound, the appearance appears outward. From the rainbow light residing in the form of the inner clear youthful vase body, without moving from the original base of primordial purity, when the base appearance arises, the unobstructed radiance of compassion, etc., appears as the object and subject of the five lights. When it appears as the discriminating consciousness, the awareness that knows its own nature, relying on that, gives rise to ignorance, that is, grasping the opposite part of the previous one, leading to vast and boundless confusion. Just as the cloudless sky, from the all-pure primordial purity, the eight ways in which self-existing nature manifests are also called the state of the precious box, that is, in the power of compassion, the door of desirable qualities is never obstructed. Furthermore, in this way, abiding in the great accomplishment that has not been accomplished, it appears as spontaneously accomplished 1. The door of compassion appearing 2 is never obstructed, so the benefit of sentient beings is accomplished. The enjoyment of wisdom appearing 3 is never obstructed, so it appears as the self-light of the five wisdoms. The essence of the body appearing 4 is never obstructed, so awareness ripens into the body. The view of non-duality appearing 5 is not certain, so it is liberated from one and many. The means of liberation from extremes appearing 6 is never obstructed, so the appearance of delusion does not remain between self-continuums. When the door of pure wisdom is perfected, the Tathagatagarbha appears in primordial purity. Impurity appears as sentient beings, so the appearance of the six realms arises. If summarized into the three bases, paths, and results, as mentioned above, the awareness that has not indicated the place of samsara and nirvana exists in the state of the vase body, which is the base of the spontaneously accomplished precious treasure. From that, the vast base appearance arises, which is the path of the spontaneously accomplished precious treasure. That is, in one place, there are four vast ways of appearing.
Chinese
显现的方式是：自生任运显现为多种多样1；报身显现为具有眼、耳、鼻等，本质为光明的幻化之身2；化身显现为色相3；对于众生来说，显现为各种不同4。如此显现之时，不依赖于其他外缘，觉性本初清净大圆满即已成佛，这是果位自生任运珍宝之藏，将在下文阐述。此理犹如轮回与涅槃相连的门扉。在胜乐金刚等续部以及心髓窍诀的典籍中，以隐秘的方式存在。像这样开启的唯一钥匙是：在雪域藏地，无与伦比的“无垢光芒千倍照耀”之名，将无量诸佛的智慧和能力汇聚于一身，是引导四种教法的经咒之大车。印度班智达无垢友，他自身已成就虹身大迁转，安住于五种决定清净的光明身之中，以无间断的大悲示现为人类的形象，他是我们共同的祖先，三地众生的唯一明目，全知法王龙钦饶降尊者，对此进行了完善的阐释。从那个基位中，普贤王如来的解脱方式是：当基位的显现被见到的瞬间，第一位佛陀普贤王如来。显现之光芒未散布为错乱，而是以自显的奇妙力量，从觉性未被标示的基位中升起1。基位本身成熟为果位，以自识的智慧2。在一个刹那间，觉与不觉区分了轮回与涅槃的差别。在区分之后，智慧本身也成熟为身。不依赖于其他外缘，自然安住于自性之中。在《意海光明》中说：那时，普贤六法。摧毁基位、迷惑六法之后。稍微一动念，心念即空。稍微一觉醒，觉性即消失。清明澄澈，黑暗消散。豁然显现，没有迷雾。远离增损，无明自净。不变如虚空。还有金刚萨埵谛听。迷惑的无明被摧毁之后。未被标示的自灭为空。物质
English
The way it appears is: Spontaneously arising appears in various ways1; Sambhogakaya appears as having eyes, ears, nose, etc., the nature of light, an illusory body2; Nirmanakaya appears as a form3; To sentient beings, it appears differently4. When it appears in this way, without relying on other conditions, the wisdom of great primordial purity is already enlightened, which is the womb of the spontaneously accomplished precious fruit, which will be explained below. This principle is like a gateway connecting samsara and nirvana. It exists in a hidden way in the tantras of the highest yoga and in the texts of the pith instructions. The only key to unlocking this and similar things is: In this land of the snowy mountains of Tibet, the unparalleled "Immaculate Light Thousandfold Radiant," which gathers the wisdom and power of countless Buddhas into one, is the great chariot of the sutra and tantra teachings that guide the four vehicles. The Indian master Vimalamitra himself has attained the great rainbow body transference, residing in the realm of the five certainties of pure light, manifesting in the guise of a human with uninterrupted great compassion, he is our ancestor, the one eye of the three realms of beings, the omniscient Dharma King Longchen Rabjam Zangpo, who has perfectly elucidated it. From that basis, the way of liberation of Samantabhadra is: At the moment when the appearance of the basis is seen, the first Buddha, Samantabhadra. The light of appearance does not spread into confusion, but with the miraculous power of self-appearance, it arises from the basis of unindicated awareness1. The basis itself matures into the fruit, with the wisdom of self-recognition2. In a single moment, awareness and unawareness distinguish the differences between samsara and nirvana. After distinguishing, the wisdom itself also matures into a body. Without relying on other conditions, it naturally abides in its own place. In the Gongpa Kadro it says: At that time, the six dharmas of Kunsang. After destroying the six bases of ignorance. With a slight movement, the mind is empty. With a slight awakening, awareness diminishes and vanishes. Clear and bright, darkness disappears. Suddenly appearing, there is no fog. Free from exaggeration and denigration, ignorance is purified. Unchanging like the sky. Also, Vajrasattva, listen. After destroying the delusion of ignorance. The unindicated self-destroys into emptiness. Material