Chinese
具有“嘎”字性的地、水、火、风、空五大之精髓，以光芒向外放射，从内明童瓶之坛城中，从基之无生状态中，在未动摇的情况下，基现显现。当慈悲的觉性光芒，即显现为六种对境等时，显现为能辨别的智慧，由于执取了依赖于觉性的无明之分，从如无云晴空般清澈的原始清净中，自生不动的显现方式显现为八种，意思是：由于未成就的伟大成就存在，所以显现为自生。而且，依次是：如慈悲般显现，成办了有情众生的利益；如智慧般显现，显现为五种智慧的自光；如身般显现，觉性成熟为身；如无二般显现，从一和多中解脱；如尽边般显现，错觉不驻留在自续中；由于清净智慧之门达到究竟，显现为如来藏原始清净；如不清净般显现，对六道有情生起无缘大慈等，这就是自生显现的八种方式。根本偈：彼时基现见之刹那间，原始佛陀普贤王如来，显现未散布为错觉，于自显中，以觉性超胜于未授记之基。基性自身成熟为果之智慧，于一刹那间，极度区分差别。区分之上智慧自身亦成熟为身，不依赖于他生之缘，安住于自处。身与智慧之海的自性中，于刹那间现前成佛。意思是说，从那个基中普贤王如来的解脱方式是：从初始的法界中，自生的内在光芒向外放射，从慈悲的觉性转变为无明之分的开端开始，觉性的法性，普贤王如来的基现增高，在刹那间，初始的怙主认识到显现未散布为错觉，并且自显无自性，从而超胜于未授记之基，基自身成熟为果的智慧，在一刹那间极度区分错觉和解脱的差别。区分之上，智慧自身也成熟为身，不依赖于他生之缘，安住于自处，在身与智慧之海的自性中，于刹那间现前成佛。
English
The essence of the five elements of earth, water, fire, wind, and space, possessing the nature of "Ga," radiates outward with luminosity. From within the mandala of the inner clear youthful vase, from the state of the unborn ground, without wavering, the ground appearance arises. When the light of compassionate awareness, that is, when it appears as the six objects of perception, etc., it appears as discriminating wisdom. Because of grasping onto the aspect of ignorance that relies on awareness, from the primordially pure, clear like cloudless sky, spontaneously present, unmoving, the manner of appearance manifests in eight ways. This means: because the great accomplishment of non-accomplishment exists, it appears as spontaneously present. And also, in order: appearing as compassion, the benefit of sentient beings is accomplished; appearing as wisdom, it appears as the self-radiance of the five wisdoms; appearing as form, awareness ripens into form; appearing as non-duality, it is liberated from one and many; appearing as exhaustion of extremes, illusory appearances do not abide in their own continuum; because the door of pure wisdom is perfected, the Sugata-garbha appears as primordially pure; appearing as impure, compassion arises without objectifying the six classes of beings, etc. These are the eight ways of spontaneous appearance. Root text: At that moment of seeing the ground appearance, the primordial Buddha Samantabhadra, without the appearance spreading into delusion, in self-appearance, with awareness surpassing the unindicated ground. The ground itself ripens into the wisdom of the fruit, in a single instant, distinctions are thoroughly separated. Upon separation, wisdom itself also ripens into form, not relying on other-born conditions, abiding in its own place. In the nature of the ocean of form and wisdom, in a single instant, enlightenment is manifested. This means that the way Samantabhadra is liberated from that ground is: from the initial expanse, the spontaneously present inner radiance radiates outward, from the beginning of the compassionate awareness turning into the aspect of ignorance, the dharmata of awareness, the ground appearance of Samantabhadra increases, in an instant, the primordial protector recognizes that the appearance does not spread into delusion, and self-appearance is without self-nature, thereby surpassing the unindicated ground, the ground itself ripens into the wisdom of the fruit, in a single instant, the distinctions of delusion and liberation are thoroughly separated. Upon separation, wisdom itself also ripens into form, not relying on other-born conditions, abiding in its own place, in the nature of the ocean of form and wisdom, in a single instant, enlightenment is manifested.
Chinese
认为在基础之上当下解脱是错误的，但最初所说的解脱之处，是超越了从基础显现的、无法言说的智慧部分。根本偈：当法身之界未曾动摇之时，解脱功德增长的任运成就之门，显现为圆满受用身，从那之中，造就了梵天大劫。清净自性化身的显现，以及不清净轮回之门中众生的显现，与此相符的导师们，行持轮回清空的无尽事业。证悟无漏自性的善聚之，圆满自在的伟大导师的，刹土和事业与法界相等，仅仅是佛陀本身的显现。因为对那没有二取执着，虽然不分别所化和能化的形象，却如殊胜的如意宝和如意大树般，不费力气的慈悲显现于他者面前。如是说，何时或那时，法身从无生之界未曾动摇，解脱功德增长的任运成就之门显现为圆满受用身，从那力量或游舞中，造就了梵天大劫。并且，从那之中，清净无边的化身显现，以及不清净轮回之门中与众生显现相符的六师等导师们，通过轮回清空的无尽事业，利益着各个众生。那些导师们自己证悟无漏的自性，是圆满善聚自在的伟大导师的刹土和事业无法衡量，与法界相等，仅仅是佛陀本身的清净显现。因为对显现没有二取执着，虽然不分别所化之众生和他所调伏的，却如如意宝珠和如意大树般，不作意和不费力气的慈悲显现于他者面前。根本偈：彼等无明三界众生，虽然最初的基础没有错乱，但基础显现生起的状态，是无明的，突发性的因缘是自性唯一，那向下沉沦的俱生者，对名义和实义的我执全都分别
English
To think that liberation occurs on the ground itself is a mistake, but the place of liberation initially spoken of is that which transcends the unspoken aspect of the wisdom that arises from the ground. Root text: When the realm of the Dharmakaya does not move, the spontaneously accomplished gate of the expanding qualities of liberation, having appeared as the Sambhogakaya, from that activity, the great kalpa of Brahma is arranged. The appearance of the pure, self-existent Nirmanakaya, and from the gate of impure samsara, the teachers who are in accordance with the appearance of sentient beings, perform the inexhaustible activity of emptying samsara. The fields and activities of that great teacher who has perfected the mastery of the accumulation of virtue, knowing the stainless self-nature, are equal to the realm of dharma, and are merely the appearance of the Buddhas themselves. Because there is no grasping at duality in that, although there is no conceptualization of those to be tamed and those who tame, like the supreme jewel and the great wish-fulfilling tree, effortless compassion appears to others. Thus, at whatever time, the Dharmakaya does not move from the unborn realm, and the spontaneously accomplished gate of the expanding qualities of liberation appears as the Sambhogakaya, and from that power or play, the great kalpa of Brahma is arranged. Moreover, from that, the appearance of the pure, vast Nirmanakaya, and from the gate of impure samsara, the six teachers and others who are in accordance with the appearance of sentient beings, through the inexhaustible activity of emptying samsara, benefit each individual sentient being. Those teachers who themselves know the stainless self-nature are the fields and activities of the great teacher who has perfected the mastery of the accumulation of virtue, which are immeasurable and equal to the realm of dharma, and are merely the pure appearance of the Buddhas themselves. Because there is no grasping at duality in the appearance, although there is no differentiation between the beings to be tamed and those who tame them, like the wish-fulfilling jewel and the great wish-fulfilling tree, unthinking and effortless compassion appears to others. Root text: Those ignorant sentient beings of the three realms, although there is no confusion in the initial ground, the state in which the ground appearance arises is ignorant, the sudden cause is the single self-nature, that downward-tending co-emergent one, all the conceptualizations of self-grasping of name and meaning
Chinese
从三种无明中产生四种错乱之缘。基界如房屋般存在，是为因之缘。于此生起分别念，是为主之缘。由此缘于境与有境，是为所缘之缘。三者同时，是为等无间缘。从聚集次第生起错乱，力量增大，烦恼之聚增多，轮回之处各类形成。十二缘起如车轮般运转。也就是说，基现本身，三界众生最初的基界并未有错乱，然而基现生起的形态本身，无明的突发之缘是具有同一自性的无明。其向下沉沦时，生起微细的分别智慧，不认识此，称为俱生无明。在此状态中，境，光明，显现为自他二者，从区分的角度来说，对名、义、我进行执着的方面，是为遍计所执的无明。从这三种无明中产生四种错乱之缘，即基界空性如房屋般存在，是为因之缘。于此生起微细的分别念，是为主之缘。由此执取境为他，有境为自，是为所缘之缘。如是三种缘同时产生，是为等无间缘。这些聚集起来，次第生起错乱，力量逐渐增大，烦恼之聚增多，轮回之处高低各类全部形成，十二缘起顺生，如车轮般无间断地运转，故称为轮回。根本是，如此六道四生，从无显现为如幻之自相显现之时，对于未曾有过的空色最初，生起分别六识，显现六聚。以分别念执着于我的束缚，极其强大，心性如同虚空之界，本体无有，也对此进行束缚，执着于我存在，如同火焰轮。也就是说，如此地狱、饿鬼、旁生，即三恶趣，以及非天、人、天，即三善趣等六道，以及化生、胎生、卵生、湿生四生，都如梦境般是错乱的显现。
English
From the three ignorances arise the four conditions of delusion. The base itself abides like a house, this is the causal condition. Upon this arises discriminative thought, this is the lordly condition. From this, the object and the subject are fixated upon, this is the objective condition. These three occur simultaneously, this is the immediately preceding condition. From the assembly, delusion gradually arises, its power increasing, the accumulation of afflictions grows, and the various realms of samsara are formed. The twelve links of dependent origination revolve like a chariot wheel. That is to say, the very appearance of the base, for sentient beings of the three realms, there was no delusion in the initial base itself, but the very manner in which the base appearance arises, the adventitious condition of ignorance is the ignorance that has the same nature as the cause. When that itself descends, a subtle discriminating wisdom arises, and not recognizing this, it is called coemergent ignorance. In that state, the object, light, appears as self and other, and from the aspect of distinguishing between the two, the aspect of fixating on name, meaning, and self, is the ignorance of complete imputation. From these three ignorances arise the four conditions of delusion, namely, the emptiness of the base itself abides like a house, this is the causal condition. Upon this arises a subtle discriminative thought, this is the lordly condition. From this, the object is grasped as other and the subject as self, this is the objective condition. Such three conditions arise simultaneously, this is the immediately preceding condition. When these gather together, delusion gradually arises, its power increasing, the accumulation of afflictions grows, and all the high and low realms of samsara are formed, and the twelve links of dependent origination arise in order, revolving without interruption like a chariot wheel, therefore it is called samsara. The root is: Thus, the six realms and four modes of birth, from the time when the unreal appearance of the illusory self-image appears, for the first empty form that has never existed, the six discriminating consciousnesses arise and the six aggregates appear. The bondage of grasping at self with discriminative thought is extremely powerful, the nature of mind is like the realm of space, its essence is without essence, and even this is bound, clinging to the existence of self, like a wheel of fire. That is to say, thus the hells, hungry ghosts, and animals, which are the three lower realms, and the asuras, humans, and gods, which are the three higher realms, and so forth, the six realms of beings, and also the four modes of birth, namely, miraculous birth, womb birth, egg birth, and moisture birth, are all deluded appearances like dreams.
Chinese
当显现空性之身时，从没有过的最初空性之身上升起六种辨别意识，显现六识，这指的是：与无明相应的意识；同样，作为意识之显现的意识；决定的意识；普遍寻求的意识；极粗大的意识；以及确定的意识，这六种。六识是色、声、香、味、触、法。分别念，即任何形式，例如天神、鬼怪、人类和六道众生、好坏等等，对于一切执着为二元对立的事物，都认为“是这样的”，从而以分别念执着为我。因此，如果不以分别念执着任何事物为我，就能获得解脱。这种执着于我的束缚非常强大，甚至将与虚空界相同的自性空性也紧紧束缚，执着于我和他人的存在，就像火焰轮一样旋转。虽然基上没有无明，但当基的潜能显现时，未能认识到自性的部分就变成了阿赖耶识的无记状态，从而升起六种无明和六种辨别意识，导致迷惑。其中的六种无明是：根本的心之无明；迷惑的境之无明；迷惑之基的基础无明；执着的分别念之无明；虚假的道之无明；以及无知愚昧的无明，这六种。由于这六种无明的产生，因此未能认识到智慧的光明。根本偈颂：世间有者见光明，有者见黑暗，有者见甘露，有者见水与火。对于一切完全相反的认知，没有任何确定的习气跟随。这是说，在这世间，只有人类才能分别认知四种元素，而对于其他众生，有些将太阳视为光明，有些如飞蛾等则视为黑暗。有些视为甘露，比如对于同一杯水，天神视为甘露，地狱众生视为火焰，饿鬼视为脓血等。所有这些相反的认知，颠倒显现，都是各自业习的跟随，没有任何确定性。结合这个故事，在《圣妙吉祥化身游戏经》中，天子莲花游戏向文殊菩萨提出了许多问题并得到了回答：外境并非由造作者所造，而是心不稳