Chinese
就像不向其他地方移动一样，从任何地方都没有到来，也没有移动到其他地方。根本：暂时确定基础的安住方式的究竟。原始清净任运成就，非决定和决定之义。可以变成任何事物，也可以承认任何事物。所有各种意愿的七个基础，其本体都是原始清净的唯一方面，各自执着于分别假立的自宗。就像七个盲人描述大象的生殖器和天鹅的颜色一样。也就是说，暂时，只是口头上确定基础的安住方式，即心的状态的究竟。认为基础是原始清净，同样是任运成就，非决定和决定之义的真实基础，可以变成任何事物，也可以承认任何事物，有各种意愿，共有七种。这样，这七种也只是在原始清净的觉性上，因为各自的意愿而假立的过失，没有获得确定。如果基础是原始清净，就不可能产生轮回的错觉，因为如来藏的自性是无垢的。也不是任运成就，就像煤炭的颜色无法改变一样，不能成为区分轮回和涅槃的因，轮回和涅槃各自任运成就。不依赖二资粮的因缘，轮回者修道也变得没有意义。也不是非决定，因为清净会变成不清净，不清净也会变成清净，没有确定，所以佛也会堕入轮回，众生也会毫不费力地解脱，所以也不是非决定。决定也不合理，如果在证悟之前说有证悟的基础涅槃，就和外道常恒的观点相同，与想要从因缘中解脱相违背。即使没有证悟也是基础，谁会知道它的本体是涅槃呢？如果说本来就是解脱，那就没有必要解脱了。也不是可以变成任何事物，如果变成常恒，就无法切割天空，即使不变也还是会变化。如果基础可以改变，果会变成因，物质和觉性会互相转变等，有很多过失。也不是可以承认任何事物，因为会变成用兔子的角和石女的儿子创造轮回和涅槃等，没有边际。
English
Just as it does not move to other places, it has not come from anywhere, nor does it move to other places. Root: For the time being, determine the ultimate of the way the base abides. Primordial purity, spontaneous accomplishment, non-definitive and definitive meaning. It can become anything, and anything can be admitted. All seven bases of various desires, their essence is the only aspect of primordial purity, each adhering to separately established self-views. It is like seven blind people describing the genitals of an elephant and the color of a swan. That is to say, temporarily, just verbally determining the ultimate of the way the base abides, that is, the state of mind. Thinking that the base is primordial purity, and likewise spontaneous accomplishment, the true base of non-definitive and definitive meaning, can become anything, and anything can be admitted, there are various desires, a total of seven. In this way, these seven are also only on the primordial purity of awareness, because of the faults of each person's desires, they have not obtained certainty. If the base is primordial purity, it is impossible for the illusion of samsara to arise, because the nature of the Tathagatagarbha is stainless. Nor is it spontaneously accomplished, just as the color of coal cannot be changed, it cannot become the cause of distinguishing between samsara and nirvana, samsara and nirvana are each spontaneously accomplished. It does not depend on the conditions of the two accumulations, and the path practiced by samsaric beings also becomes meaningless. Nor is it non-definitive, because purity will become impurity, and impurity will also become purity, there is no certainty, so even the Buddha will fall into samsara, and sentient beings will also be liberated effortlessly, so it is also not non-definitive. Determination is also unreasonable, if before enlightenment it is said that there is the base of enlightenment, nirvana, it is the same as the eternal view of non-Buddhists, and it contradicts the desire to be liberated from causes and conditions. Even if there is no enlightenment, it is the base, who will know that its essence is nirvana? If it is said that it is originally liberated, then there is no need for liberation. Nor can it become anything, if it becomes eternal, it will not be possible to cut the sky, even if it does not change, it will still change. If the base can be changed, the result will become the cause, matter and awareness will transform into each other, etc., there are many faults. Nor can anything be admitted, because it will become creating samsara and nirvana with the horns of a rabbit and the son of a barren woman, etc., there is no limit.
Chinese
有现今的过失。认为基是多种也不合理，如果多种是外境的显现，则有基没有显现众多的过失；如果是内识，则有基变成能思之物的过失。如果认为二者聚集，则因互相依赖而不能成为一体。因此，这七种基是执著于有边之所知，是执著于觉性之分，就像许多盲人触摸大象，虽然用手触摸后各自说出自己所理解的部分，但没有一个说到点子上一样。 根本偈：此处自性本来即清净，功德任运成就非一异，离于事物名相之戏论，本来清净，深邃明澈无阻碍，任运成就。 也就是说，此论典中将七基显示为有过失，而将本来清净任运成就显示为无过失，自性本来就是空性，因此不成立事物和名相，而自性是任运成就，因此可以显现任何事物，因为深邃明澈无阻碍，所以远离常断二边。那是功德任运成就，没有一和异的区分，因为远离了事物本体的法和名相颜色等一切心识的戏论的本来清净，深邃明澈，即轮回和涅槃二者的显现之基无有阻碍，所以说是任运成就。这也被称为从空性方面是胜义谛的本来清净，从显现方面是世俗谛的任运成就，但这只是名称上的差别，不要认为是实体上的不同。 根本偈：基一本体不相违，如趋入睡眠与睡时之识，自性本来清净故未曾流转轮回，任运成就之游舞，显现任何事物。 也就是说，基一却误认为二，这种相违也是不合理的，就像趋入睡眠，即没睡着的时候，和睡着时的意识一样，心性的自性本来就是本来清净，因此未曾流转于轮回，但从任运成就深邃明澈的游舞中显现，因此分别念显现任何苦乐。 根本偈：如琉璃之自光，深邃明澈非由因缘所生故不显现，如是本来清净离事物名相之光辉，任运成就外壳未破之宝瓶身，自性为空，光明无有阻碍，是万象之显现。
English
There is the fault of having the present. It is also unreasonable to assume that the ground is diverse. If the diverse is the appearance of external objects, then there is the fault of the ground not manifesting as many; if it is inner consciousness, then there is the fault of the ground becoming the thinker. If you think that the two gather, then they cannot be one because they are related to each other by dependence. Thus, these seven grounds are the objects of knowledge of clinging to extremes, the aspect of clinging to the part of realization, like many blind people touching an elephant, touching it with their hands as if they had no eyes to see, and each speaking only of what they understand, but none of them hitting the mark. Root text: Here, the essence is pure from the beginning, qualities are spontaneously accomplished, not one or different. Because it is free from the elaboration of things and signs, it is pure from the beginning. Because it is deep and clear without obstruction, it is spontaneously accomplished. That is to say, in this text, the seven grounds are shown to be faulty, and the spontaneously accomplished original purity is shown to be faultless. Since the essence is empty from the beginning, it does not establish things and signs, and since the nature is spontaneously accomplished, it can appear as anything. Because it is deep and clear without obstruction, it is free from permanence and annihilation. That is, the qualities are spontaneously accomplished, and there is no distinction between one and different, because it is free from all the mental elaborations of the dharma of things and the signs of color, etc. The original purity is deep and clear, that is, the basis for the appearance of both samsara and nirvana is unobstructed, so it is called spontaneously accomplished. This is also called originally pure from the point of view of emptiness, the ultimate truth, and spontaneously accomplished from the point of view of appearance, the conventional truth, but this is only a difference in name, and should not be thought of as a difference in substance. Root text: The ground, one substance, is not contradictory, like turning to sleep and the consciousness at the time of sleep. Since the essence is pure from the beginning, it has never experienced samsara. The play of spontaneous accomplishment appears as anything. That is to say, it is not reasonable to confuse one ground with two substances, just like turning to sleep, that is, when you are not asleep, and the consciousness when you are asleep, the essence of the mind is originally pure, so it has never wandered in samsara, but it appears from the play of spontaneous accomplishment, deep and clear, so that the discriminating mind makes anything appear as happiness or suffering. Root text: Just as the self-light of lapis lazuli is deep and clear and not produced by conditions, so it does not appear. Likewise, the radiance of original purity, free from things and signs, is the body of a vase of spontaneous accomplishment whose outer shell has not been broken. Since the essence is empty and the radiance is unobstructed, it is the appearance of all phenomena.
Chinese
虽然安住于此，但从基性中未曾动摇的菩提心，不会在外显现为具有相和界限之物。正如蓝宝石豆粒大小的一块，纵然在山腹中，也难以看见，一旦与因缘显现相遇，便能放出光芒照亮天空一般。轮回与涅槃二者的生发之基——如来藏，也同样如此。本初清净、无生之实物，以及舍弃了相的声响，无有止息、任运自成，即内明融入而不迷昧之时，外在的封印未散，如少年宝瓶之身安住时，本体空性而声响，无论轮回涅槃任何显现皆可容纳，显现分未曾止息，故作为轮回涅槃的显现之基而安住，然而从基性本初清净的状态中，丝毫没有动摇分离的菩提心，不会在外显现为具有相和界限之物。根本颂：彼非佛亦非有情，非一非异非边中，非是断灭空性物，与无生三显一味。意思是说，本体本初清净，并非向上断灭为佛，也不是向下断灭为有情，既非一也非异，也没有边和中等概念，并非是断灭空性，即并非是无法显现任何事物的昏厥状态，也不是由事物和相所构成，而是无生之法性，内明融入而不迷昧，与外显现二身之显现为一味。根本颂：彼性之中具明觉，五气精华为声扬，内明童瓶印解脱，无离基性基显现。何时悲智之明点，显现为分别对境时，执取于依赖觉性之，无明部分如云离，虚空般净本初净，任运自成动摇八相现。此乃轮涅关联之门阀，胜乘极瑜伽部与，口诀锁钥雪山境，无垢光芒万千唯一启。意思是说，如果结合基显动摇之理来说，本初清净离戏的自性中，具有明觉的本
English
Although abiding therein, the Bodhicitta that has never wavered from the ground, does not outwardly manifest as something with characteristics and boundaries. Just as a piece of lapis lazuli the size of a bean, even though it is in the belly of a mountain, is difficult to see, but once it encounters the appearance of conditions, it can emit light and illuminate the sky. The source of both Samsara and Nirvana—the Tathagatagarbha—is also the same. Primordial purity, the unborn reality, and the sound that has abandoned characteristics, without cessation, spontaneously accomplished, that is, when the inner clarity merges without being obscured, the outer seal is not broken, and when it abides as the body of a youthful vase, the essence is emptiness and sound, and any manifestation of Samsara and Nirvana can be accommodated, and the manifestation part has not ceased, so it abides as the basis of the manifestation of Samsara and Nirvana, but from the state of primordial purity of the ground, the Bodhicitta that has not moved away from separation at all, does not outwardly manifest as something with characteristics and boundaries. Root verse: It is neither Buddha nor sentient being, neither one nor different, neither edge nor center, it is not a nihilistic emptiness, and is of one taste with the three manifestations of the unborn. It means that the essence is primordially pure, not upwardly cut off as Buddha, nor downwardly cut off as sentient beings, neither one nor different, nor has concepts such as edge and center, it is not a nihilistic emptiness, that is, it is not a state of fainting that cannot manifest anything, nor is it composed of things and characteristics, but the unborn Dharmata, the inner clarity merges without being obscured, and the outer manifestation of the two bodies is of one taste. Root verse: In that nature, there is awareness, the essence of the five airs is proclaimed, the inner clear boy bottle seal is liberated, without leaving the basic nature, the basic manifestation appears. Whenever the wisdom of compassion appears as a discriminating object, grasping the ignorant part that depends on awareness, like clouds leaving, the sky is as pure as the primordial purity, the spontaneous movement appears in eight phases. This is the gateway to the connection between Samsara and Nirvana, the supreme vehicle, the yoga tantra and, the key to the oral instructions, the snowy mountain realm, the immaculate light, thousands of unique openings. It means that if we combine the reason for the movement of the basic manifestation, in the nature of the primordial purity of the play, there is the awareness of the original