English
Through diligence, realization is achieved. As stated in the Ornament: 'The nature of abiding is shown by example, definition, various names, purpose, nature, characteristics, and time of abiding.' Therefore, the nature of the ground, characteristics, definition, illustrative examples, various names, nature or appearance, time, the teaching of being enlightened from the beginning, the necessity of establishing the ground, and the removal of obstacles of doubt. The nature is: all phenomena, without exception, are the self-manifestation of mind-essence or self-arisen wisdom. As stated in the Extensive One: 'In all the ten directions without exception, the great self-arisen pervades everywhere. All phenomena without exception are not other than mind-essence.' As stated in the Sutra: 'Buddhas, sentient beings, and so on, all without exception, without omission, self-awareness, ignorance, conceptualization, all are self-arisen wisdom.' As stated in the Exhaustion of Wisdom: 'The self-accomplishment of the nature of one's own mind is the self-aware body, the root of all kinds of phenomena. Because of seeing that as the wisdom dharmakaya, from the mind of the Victorious Ones to hell, the basis of all is the self-arisen nature.' As stated in Longchen: 'Appearance, existence, samsara, nirvana, cause, effect, phenomena, when awareness is brought forth.' As stated in the All-Creating: 'The desire realm is also self-arisen wisdom.' And so on, it is said. The instruction is: As stated in the Three Successions: 'All natures are mind; like the example of gold, there is no duality.' As stated in the Small Example of Self-Abiding: 'All phenomena without exception are not other than mind-essence; all phenomena that appear in this way are not phenomena with substance, because they are non-conceptual, self-aware, luminous, and only awareness. The world, stability, movement, and so on, in appearance itself, there is no nature; that itself is the great dharmakaya.' As stated in the Condensed Meaning: 'All phenomena, whatever the differences between inner and outer, all are bodhicitta; abiding as it is, it is the meaning of the tantra to be known.' As stated in La Shen: 'All things made from a lump of gold, not made by cause, condition, or action, although things differ in name and shape, the nature is one like gold, self-arisen, self-manifesting bodhicitta.' As stated in Mind Protector: 'The thoughts of sentient beings and the intention of the Buddha are also, the nature of reality is one.'
Chinese
没有其他任何东西。正如在众多续、教言和口诀中所说的那样。因此，无论轮回和涅槃所包含的一切法如何显现，都不可分离地是心性，或者自生智慧的自显现，因此它是万物的根本。定义是：无论诸法如何显现，都执持为自显现的离边大，或者不超出自然产生的智慧。在《次第三篇》中说：“定义言说皆离边，显现任何皆不可执。” 龙钦巴说：“从根本唯一的心性中，显现百千种差别，各自以自性而执持，一切皆是觉性的力量。”等等。词义是：轮回和涅槃一切生起和聚集，因此称为“基”。《次第三篇》中说：“一切二谛之法，无余生起故名为基。”《真实义集续》中说：“无造作本初一切之基，自生法性之身，诸法一切根本之基，三世诸佛皆宣说。”譬喻是：《次第三篇》中说：“虚空、大海、珍宝等，以相近之譬喻而表示。” 经部中说：“如果以稍微相似的譬喻来理解，就像虚空、太阳、珍宝、珍宝黄金、灯、毒药转化剂、黄金转化剂、琉璃、大海、金刚心、力量的压制、进入境、金石珍宝、产生欢喜等等。”因此，这些譬喻，以及其他无边无际，显现任何的虚空和山谷的形状，显现任何却不从其动摇的大海和波浪等等，都是为了阐释以上的譬喻。名称是：《道次第》中说：“心性本初即是佛，为了遣除其他颠倒之见，无二平等与佛陀，自性任运法界和，菩提法性空性超思，如是之性及无生灭，离边超越与解脱等，仅以美名称而宣说。”《庄严经》中说：“菩提心任运大乐和，自显现中观平等性，圆
English
There is nothing else. As it is said in many tantras, agamas, and instructions. Therefore, no matter how all the dharmas included in samsara and nirvana appear, they are inseparably the nature of mind, or the self-manifestation of self-born wisdom, therefore it is the basis of all things. The definition is: No matter how all dharmas appear, they are held to be the great freedom from extremes of self-manifestation, or not exceeding naturally arising wisdom. In the Three Series it says: "Definitions and words are all free from extremes, appearing as anything, yet nothing can be grasped." Longchenpa said: "From the mind-essence, the single root, hundreds and thousands of varieties appear, each holding its own characteristic. All is the power of awareness." Etcetera. The etymology is: All of samsara and nirvana arise and gather, therefore it is called the "Base." In the Three Series it says: "All phenomena of the two truths, arise without exception, therefore it is called the Base." The Tantra of the Gathering of Definitive Meaning says: "Unfabricated, primordially the base of all, the self-born essence body, the root base of all dharmas, is what all Buddhas of the three times have taught." The example is: In the Three Series it says: "Space, ocean, jewels, etc., are indicated by close examples." The Sutra says: "If one takes a slightly similar example, it is like space, the sun, jewels, jewel gold, a lamp, a poison antidote, a gold-transforming elixir, lapis lazuli, the great ocean, the vajra heart, the suppression of skill, entering the realm, gold stone jewels, generating joy, and so on." Therefore, these examples, and others that are without beginning or end, appearing as anything, like the shape of space and valleys, appearing as anything but not moving from it, like the ocean and waves, etc., are to explain the above examples. The names are: In the Stages of the Path it says: "The nature of mind is primordially Buddha, in order to reverse other inverted views, non-duality, equality, and Buddha, self-nature, spontaneous accomplishment, dharmadhatu, bodhi, dharma-nature, emptiness beyond thought, suchness, and no birth or cessation, freedom from extremes, transcendence, and liberation, etc., are spoken of as mere excellent names." In the Ornament it says: "Bodhisattva, spontaneous accomplishment, great bliss, self-appearance, Madhyamaka, equality,
Chinese
广大之处法界，无二离思无造作，名相佛陀言不及。如是说，诸法自生之智慧，无异于他，故无二，以及平等性等。其本身不落于任何边，且一切边不灭而自显，故本初即佛。诸法觉性自显，无异于他，且汇集于其本身，故大自在。觉性无边际，故法界。无有矫饰，故法性。无有执取，且不落于任何一方，故空性及离边等。无有因缘友伴，故自显，故无生灭。无有微尘，且遍及一切，未被遮蔽而自明，故菩提心。无为且无遮蔽而自明，故自生之智慧。无勤任运显现，故自显。非因缘所生，故无为。无异于彼，故真如及胜义谛等。自生智慧无异于他，故极净及本净等。无边际且显现一切，故不定及无方等。本初安住且无有迁变，故任运成就。无有边际与中心，故中观。法性成为精华，故如来藏。诸法无边且汇集于自生智慧，故明点唯一。于彼本身，诸法无余而圆满，且无有更胜者，故大圆满。诸法皆不混杂，且于法界或自生之智慧中无有二元性，故无杂且完全圆满。如是等等，宣说不可思议之名相。然彼等亦从个别理由而命名，无有任何相违，应知彼等为证悟彼者之方便或名相。彼等之教证，经续窍诀三者皆有极广之阐述，故应于彼等中寻觅。经部亦云：名之异名者，随其所立而安立，如是称之，其体性为菩提，以及其本身与真如及胜义谛，以及如是性与如是，无误与无造作。
English
The great expanse is the realm of Dharma. It is non-dual, beyond thought, and uncreated, yet the number of names surpasses the expression of the Buddhas. As it is said, all phenomena are non-dual because they are inseparable from self-originated wisdom, and are like equality and so forth. That itself does not fall into any extreme, and since all extremes arise without obstruction, it is enlightened from the beginning. All phenomena are self-appearing to awareness, inseparable from anything else, and gather into that very nature, hence the Great Self. Since awareness is without limit, it is the realm of Dharma. Since it is without artifice or corruption, it is the nature of Dharma. Since it is without grasping and does not fall to any side, it is emptiness and freedom from extremes, and so forth. Without cause, condition, or remedy, it is self-appearing, hence without arising or ceasing. Without particles and pervading all, unobscured and self-luminous, it is the mind of enlightenment. Uncompounded, unobscured, and self-luminous, it is self-originated wisdom. Effortlessly appearing in any way, it is self-appearance. Uncreated by causes and conditions, it is uncompounded. Inseparable from that, it is suchness and thusness, and so forth. Since self-originated wisdom is inseparable from anything else, it is utterly pure and primordially pure, and so forth. Without limit and appearing in any way, it is indeterminate and without direction, and so forth. Abiding from the beginning and without change, it is spontaneously accomplished. Without beginning or end, it is the Middle Way. Since the nature of Dharma has become the essence, it is the essence of the Sugata. Since all phenomena are without limit and gather into self-originated wisdom, it is the single bindu. In that very nature, all phenomena are complete without remainder, and since there is nothing higher, it is the Great Perfection. Since all phenomena are unmixed and in the realm of Dharma or self-originated wisdom there is no duality, it is unmixed and completely perfect. Thus and so on, countless names are spoken of. However, all of those are named from a particular reason, and there is no contradiction. One should understand them as methods or names for realizing that very thing. The scriptural authority for those is shown very extensively in the three, Sutra, Tantra and Upadesha, so one should look in those. Also, from the Sutras: The names that are given are established and known according to how they are established. The essence is enlightenment, and that itself, thusness, and suchness, and as it is, without error, and uncreated.
Chinese
以及，非他，法性，法界，不可思议，真实之边，秘密真言，守护真言，种姓真言，大乘，如是广为人知。如是说。自性或显现是，无有因缘或造作错乱，诸法皆是觉性自显现，如《广大》中所说：无造作常恒之刹那，彼未作任何事物。如是说。《次第三》中说：离因缘之刹那，于自显现中生起。如是说。《道次第经》中说：种种显现然非他生，自生自显现之自性。如是说。《护意》中说：唯一轮涅一切之本体，以悟与未悟彼之自性，不作而自现任何事物。如是说。时间是，无始无终，三时平等性，或无有间断而安住，如《虚空大》和《拉善》中所说：三时为一无有差别，先前未有其后亦无，从何而来。如是说。《经》中说：从无始无终以来，生起无有先后。如是说。迦叶朗迦之主，菩提心即是彼性，秘密殊胜者，无有生灭而具有相续。如是说。以及《母经》中说：于三时平等性中，不观先前之边，不观后来之边，不观现在。如是说。所示之基为本初佛是，如上述科判之段落中广说。建立基之必要是，如是依仗教言、口诀、理证三者而建立，通达所知之究竟，区分歧途与迷惑，于意义之重复中，现量证悟自解脱。龙钦巴说：自心具有量之把握，是不变意义之雍仲，以教理意义之守护，将邪念盗贼摧为粉末。如是说。《次第三》中说：以教言和口诀之精勤，使智慧深信不疑。如是说。遣除怀疑之障碍是，凡夫之显现自性，此是否为法性，本体是清净或任运成就，有利根钝根的有无，以及迷乱之基有