Chinese
宝藏论。 此外，未来的解脱之基础是，将在各自的宗派中阐述。 第二，关于错误的详细解释将在下面错误的章节中阐述。 第三，共同的基础是，在三重次第中说：基础的自性与特征，术语确定的方式，显现的方式要通过努力来证悟。 以及，在《庄严经》中说：存在的自性是象征性的确定，术语、名称、目的和，自性、特征、存在的时间。 因此，基础的自性、特征、术语、象征性的例子、名称、自性存在的状态、时间、本来成佛的阐述、确立基础的必要性，以及消除疑惑的障碍。 第一，自性是：一切法本来不可分割，心性是自生智慧的自显现。如经部中说：众生信乐佛，一切无余皆具足，自知非知分别念，一切皆是自生智。 以及，在《深奥究竟》中说：自心自性本具之成就，是诸法之根本自知身，彼即是智慧法身之故，从胜者之心至地狱之间，一切之基础乃自生之自性。 以及，口诀是，在三重次第中说：自性一切皆是心，如金之例无二别。 以及，在《意义总集》中说：内外差别所寻得，一切诸法菩提心，如其本然安住之，当知此乃续部义。 以及，在《守护意》中说：众生之思佛之意，法性唯一余无他。 等等，在众多续部、圣教和口诀中都已阐述。 因此，轮涅三道所涵盖的一切法，无论如何显现，不可分割的心性自生之智慧自显现，那即是一切的基础。 第二，特征是：一切法无论如何显现，都执持为不超出自身显现、离边的大自生智慧。 在三重次第中说：特征言说皆离边，无论如何显现不可执。 以及，在《龙钦心髓》中说：无根之自性心上，名相百千虽有之，自之特征自执持，一切皆是觉性力。
English
The Treasury Treatise. Furthermore, the basis for future liberation will be explained in the context of each respective vehicle. Second, the detailed explanation of the basis of delusion will be shown below in the section on the basis of delusion. Third, the common basis is: From the Three Series: The essence and characteristics of the basis, the terms and definite aspects, and the way things appear should be realized through diligence. And, from the Ornament: The essence of existence is a symbolic certainty, terms, names, purposes, and nature, characteristics, and the time of existence. Therefore, the essence of the basis, the characteristics, the terms, the symbolic examples, the names, the nature of existence, the time, the teaching of primordial Buddhahood, the necessity of establishing the basis, and the removal of the obstacles of doubt. First, the essence is: All phenomena are primordially inseparable, and the nature of mind is self-arisen wisdom, self-appearing. As it says in the Sutra: Sentient beings are devoted to the Buddhas, all are complete without exception, self-awareness, non-awareness, and conceptual thought, all are self-arisen wisdom. And, in the Profound Perfection: The spontaneously accomplished essence of one's own mind is the root of all phenomena, the self-aware body. Because that itself is seen as the wisdom Dharmakaya, from the heart of the Victorious Ones to the hells, the basis of all is the self-arisen essence. And, the instruction is: From the Three Series: The essence of all is mind, like the example of gold, there is no duality. And, in the Condensed Meaning: Whatever differences are found inside and outside, all phenomena are Bodhicitta, abiding as they are, this is the meaning of the Tantra to be known. And, in the Mind Protector: The thought of sentient beings and the intention of the Buddhas, the nature of reality is one, there is nothing else. And so on, it is taught in many Tantras, Agamas, and instructions. Therefore, all phenomena included in the three paths of samsara and nirvana, no matter how they appear, the inseparable nature of mind, the self-arisen wisdom, the self-appearance, that itself is the basis of all. Second, the characteristic is: No matter how all phenomena appear, holding that they do not go beyond the self-appearance, the great, unconfined, self-arisen wisdom. From the Three Series: Characteristics are free from all extremes of expression, appearing in any way, they cannot be grasped. And, in the Longchen Nyingtik: On the rootless nature of mind, even if there are hundreds and thousands of names, one's own characteristic holds itself, all is the power of awareness.
Chinese
如是说。第三，决定词：轮回涅槃一切生起和聚集，故称为“基”。从决定义“聚集”中说：未造作，本初一切之基，自生自性身，诸法一切根本之基，三世诸佛一切之语。如是说。第四，譬喻：在《次第三》中说：如虚空、大海、珍宝等，是接近的譬喻所象征的。如是说。在经部中说：如果取稍微相似的譬喻，就像虚空、太阳、宝珠、黄金、大海、以及四种欢喜。此外，因为无有中边，且显现为任何事物，所以譬如虚空和山谷的形状；因为显现为任何事物，却不从其自身移动，所以譬如大海和波浪等。以上已解脱了那些。第五，名相：在《道次第》中说：心即本初佛，为了遣除其他见解，称为无二证悟、佛、自性任运、法界、菩提法性、空性超思、如是性、以及无生灭，只是清净的表达而已。如是说。在《庄严经》中说：菩提心、任运成就、大乐，自显现、中观、平等性，大圆满、法界，无二、超思、无作被称为，名称数量胜过言说。如是说，一切法无有自生智慧之外的排除，故为无二和，平等性等等。并且因为没有落入任何边，所以是“桑”（sangs，清净）。因为在一切边都不停止而自生，所以是“耶内杰巴”（ye nas rgyas pa，本初广大）。诸法是觉性自显现，没有其他的排除，并且聚集于其自身，所以是“大自性”。觉性无有边际，是法界。因为没有造作的掺杂，所以是法性。因为没有执着和相状，所以是空性。因为没有因缘和对治，所以是无生灭。因为周遍一切且无有遮蔽，所以是自明，故为自生智慧。因为无有勤作而显现为任何事物，所以是菩提心。因为无有勤作而显现为任何事物，所以是自显现。因为不是由因缘所生，所以是非为所作。因为自性心中没有排除，所以是极清净。因为远离边，所以是中观。因为意义没有改变，所以是如来藏。因为一切都聚集在觉性中
Chinese
一个明点，一切都汇集于自生智慧中，由于没有比这更高的，所以是“大圆满”，没有与任何一方相混合，在无方中完全圆满，是不混杂的完全圆满。诸如此类，说了无数的名词。那些也都是因为从各个方面考察原因，所以没有任何相违背，应当知道那些是证悟那（自性）的方法的各种名称。那些的依据是，从众多的续、教、口诀中显示，所以应当看那些。简而言之，经部中说，安立为名称的类别是：菩提心、真如、无谬如是、无为、法性、法界、不可思议界、真实边际、秘密真言、明咒、总持咒、大乘。如是说。第六，自性安住的方式是：没有因缘造作，一切法都是觉性自显现。广释中说：无为常恒的刹那，它没有做任何事。道次第中说：各种显现不是从他处产生，是自生自显的体性。意护中说：唯一是轮回涅槃一切的基础，以证悟或未证悟那个体性，不作任何事而自己显现为任何事物。如是说。第二，时间是：安住在三时无始无终的平等大性中。大虚空中说：三时是一，没有差别，没有先前没有后来，本来就存在。经部中说：在无始无终中，由于产生，所以没有先后。母经中说：在三时平等性中，不观察先前的边际，不观察后来的边际，也不观察现在。等等如是说。第八，基位本自成佛，如上面所说。第九，基位的确定是：像这样通过经、口诀、理证三者确定，通达所知事物的底蕴，不会被歧途和障碍所迷惑。从意义的反复中，现量证悟自解脱。龙钦巴说：因为具有自信的自心量，所以是不变的意义之雍仲。以经教和理证作为意义的守卫，将邪念盗贼化为灰尘。如是说。
English
One bindu, everything is gathered into self-arisen wisdom, because there is nothing higher than this, it is "Great Perfection," not mixed with any side, completely perfect in the unconditioned, is unmixed complete perfection. Like that, countless names are spoken. Those are also because examining the reasons from various aspects, so there is no contradiction at all, one should know that those are the various names of the methods of realizing that (nature). The sources for those are, it is shown from many tantras, agamas, and instructions, so one should look at those. In brief, in the Sutra it says, the categories of names that are established are: Bodhicitta, Suchness, Undistorted Thusness, Unfabricated, Dharmata, Dharmadhatu, Inconceivable Realm, Ultimate Truth, Secret Mantra, Vidya-mantra, Dharani-mantra, Great Vehicle. Thus it is said. Sixth, the way of abiding of the nature is: without cause, condition, or fabrication, all dharmas are the self-appearance of awareness. In the extensive explanation it says: Unfabricated, continuous moment, it does not do anything. In the Stages of the Path it says: Various appearances do not arise from elsewhere, it is the essence of self-arisen, self-appearance. In the Mind Protection it says: The one is the basis of all samsara and nirvana, by realizing or not realizing that essence, without doing anything, it itself appears as anything. Thus it is said. Second, time is: it abides in the great equality of the three times without beginning or end. In the Great Space it says: The three times are one, there is no difference, there is no before, no after, it has existed from the beginning. In the Sutra it says: In the beginningless and endless, because of arising, there is no before or after. In the Mother Sutra it says: In the equality of the three times, one does not observe the previous limit, one does not observe the later limit, and one does not observe the present. And so on, thus it is said. Eighth, the ground is primordially enlightened, as explained above. Ninth, the determination of the ground is: like this, by determining through the three, scripture, instruction, and reasoning, one realizes the depth of knowable things, one is not confused by wrong paths and obscurations. From the repetition of the meaning, self-liberation is directly realized. Longchenpa says: Because of having the confidence of the self-mind as प्रमाण (pramāṇa, प्रमाण, valid cognition, 量), it is the unchanging meaning of Yungdrung. With scripture and reasoning as the guards of the meaning, it turns wrong thoughts and thieves into dust. Thus it is said.
Chinese
而且，在《次第三篇》中说：“通过精勤地学习经文和口诀，可以使智慧坚定，信念转变。”第十，遣除怀疑的障碍有五种：凡夫的显现是法性还是不是法性？自性清净还是任运成就？是锐利还是迟钝？有没有错乱的基础？是一续还是多续的考察。第一，要知道显现是不是法性等，关键在于了解一个要点，这又分为三种：认为不是，认为有偏颇，认为是。第一种又分为两种：认为不是，以及对认为是的情况进行责难。前者是：自性是空性且无我的，在任何事物中也没有成立，超越了能知、能说、能衡量的事物，法界和智慧二者无别，法界自性清净，不认为有事物和相的去除，认为六道众生的显现是世俗谛，或者是虚假的错乱显现，因此不是法性。特别是瑜伽以下，各自以自己的执着，认为某种观点是殊胜的，认为这种显现是错乱的虚假显现，不是法性，各自从自己的角度来阐述。还有，密宗内道的只执着于部分究竟意义，因为没有领悟到密意的含义，所以认为显现是虚假的。第二种，如果认为是法性就进行责难：如果认为是法性，就与经、口诀、理证三者相违背。经是指大乘的经文，如经中说：“奇哉！楞伽的主人。一切显现都不是密咒。如果说是密咒，那么就与密咒这个词本身相违背，因为众生的意识和佛陀的密意将没有差别。”口诀如《道次第》中说：“总的来说，无量的颠倒分别念，本来就不存在，只是由于各自执着的习气，导致能取所取的网遮蔽，在什么都没有的情况下显现为一切，错过了意义的精髓。”《拉善》中说：“一切事物都只是颠倒分别念，只是微小的一瞬间，被称为错乱的显现。”等等，这些都与不是法性的经文相违背。理证上也不合理，因为六道众生会见到真谛，错乱的显现会断绝，
English
Moreover, in the Three Categories it is said: "Through diligent study of scripture and oral instructions, wisdom becomes firm and faith transforms." Tenth, there are five ways to dispel the obstacles of doubt: Is the appearance of ordinary beings the nature of reality or not? Is it intrinsically pure or spontaneously accomplished? Is it sharp or dull? Is there a basis for delusion or not? Is it one continuum or many continuums? First, it is important to understand that whether or not appearances are the nature of reality depends on understanding one key point, which is divided into three: believing it is not, believing it is biased, and believing it is. The first is divided into two: believing it is not, and criticizing the belief that it is. The former is: The nature is emptiness and selflessness, not established in any essence, transcending what can be known, spoken, and measured, the dharmadhatu and wisdom are inseparable, the dharmadhatu is naturally pure, and it is believed that there is no removal of objects and signs. The appearances of the six realms are believed to be conventional truth, or false deluded appearances, therefore not the nature of reality. In particular, those below Yoga hold certain views as supreme due to their own attachments, believing that these appearances are false deluded appearances and not the nature of reality, each explaining from their own perspective. Furthermore, some esoteric Buddhists cling to certain literal meanings, and because they have not understood the meaning of the intention, they believe that appearances are false. Second, if it is believed to be the nature of reality, then criticize it: If it is believed to be the nature of reality, it contradicts the three: scripture, oral instructions, and reasoning. Scripture refers to the scriptures of the Great Vehicle, such as the sutra that says: "O Lord of Lanka! All appearances are not mantras. If they were mantras, then it would contradict the very term 'mantra,' because the consciousness of sentient beings and the intention of the Buddhas would become indistinguishable." Oral instructions, such as in the Stages of the Path: "In general, countless wrong thoughts are not originally present, but due to the habitual tendencies of individual grasping, the net of grasping and apprehended obscures, and everything appears in what is nothing, missing the essence of meaning." Lashen says: "All things are merely wrong thoughts, just a tiny moment, called deluded appearances." And so on, which contradict the scriptures that say it is not the nature of reality. It is also unreasonable by reasoning, because the six realms would see the truth, and deluded appearances would cease,