English
It is "O" and "Thögal." The measure is the yoga of the four empowerments. The Bardo mother and child unite. The place of liberation is the beginning. Thus it is. Now, to explain the branches in detail. The first place of Vajra. Before enlightenment without having become a Buddha. Before non-enlightenment without having become a sentient being. The way the base, the nature of things, abides, and the way the base appearance appears from it, should be determined. In the "Six Spaces" it says: O, Teacher Samantabhadra! Before the first teacher himself did not exist, sentient beings, sentient beings, were not established. Before Buddhas, Buddhas, were not established, how did this base abide? Answer: There are three teachings on this: The abiding way of the primordial base. The arising way of the base appearance from it. The liberation way of Samantabhadra. The first has two: Generally speaking of the seven bases. Specifically explaining the original base of primordial purity. The first is: In general, the view of the base of the Great Perfection does not exceed seven: The school that considers the base to be spontaneously accomplished. The school that considers the base to be uncertain. The school that considers the base to be the definite essence of meaning. The school that considers the base to be able to be transformed into anything. The school that considers the base to be able to promise anything. The school that considers the base to be diverse. The school that considers the base to be primordially pure. Thus it is said in the "Extremes Treatise": The abiding way accomplished from descent, is also in the manner of seven states. From various aspects, it is spontaneously accomplished. From the degree of change, it is uncertain. From the unchanging, it is certain. The power of appearance can be transformed into anything. Because everything arises, it includes promises. Because of purifying delusion, it is primordially pure. The manner of appearance is different and it is considered variegated. Because the Great Perfection appears in any way from the differences in such views, although there are many different views, on the view of abiding descent, it is free from one, two, and anything. Thus, in the "Six Spaces" it says: The base of the first descent accomplishment, existence does not come from one. In the aspects that appear as delusion, if determined by conceptual thoughts, it appears as seven states. The appearance of the seven states is also the way of appearance of one essence. Because one is not understood, it appears that way. However, its meaning is like this: Abiding in spontaneous accomplishment, it is the essence of gathering various things.
Chinese
显现。不住于确定之境，显现为动摇之意。安住于自性确定之境，显现为忆念而不变动。安住于可以转变之境，显现为努力之心的状态。安住于任何本体之境，显现为所显现之自性。安住于斑斓之境，显现为各种各样的状态。安住于本来清净之境，显现为本来没有垢染。这一切都显现为心的次第，自性本来清净。如是。虽然显示了七种，但只是衡量一个觉性的意义，即使分别考察，觉性的本体也无法用语言、文字和观点来确定，因此不希望在此固执地认为“唯有这个”。然而，如果不显示相似之处，就无法理解，所以暂时说一下。对于此，就以两种人的角度来区分，即随顺已成立的宗派和随顺道路。随顺宗派者将六个基础显示为有缺陷，这是执着于一方面而堕入极端执着的见地，就像六个盲人触摸大象，用手去衡量形状和颜色一样。随顺道路者认为本来清净无垢是自己的宗派，就像有眼睛的人衡量大象的自性一样。这一切都显现为心的次第，自性本来清净。如是。其中，首先稍微解释一下六个基础安住于有缺陷状态的特征，在六个中，首先对于认为基础是任运自成，陈述这种观点，然后驳斥它，以及总结驳斥的意义，分为三个部分，第一是：任运自成的安住方式是不堕入印度，也不堕入任何一方，一切功德本来就是任运自成的自性。驳斥它：如果一切功德都是任运自成的，那么突如其来的离垢之果也应该从一开始就是任运自成的，因为一切功德本来就是任运自成的缘故。如果承认，那么任何人都不可能从那个基础中迷惑，并且这个迷惑也不应该消失，并且会导致因中住果，如果一切都是任运自成，那么轮回也应该变成任运自成，因此不应该解脱，并且因为因果各异，所以会导致不是任运自成。如《六界论》中说：
English
Appears. Abiding in a state of uncertainty, it appears as a fluctuating mind. Abiding in the certainty of its own nature, it appears as remembrance without change. Abiding in a state that can be transformed, it appears as the aspect of effortful mind. Abiding in the essence of what it is, whatever appears is seen as its own essence. Abiding in variegated states, it appears in various distinct ways. Abiding in a state of primordial purity, it appears as being without any defilement from the very beginning. All these appear as the sequence of the mind, the self-nature being primordially pure. Thus it is. Although seven aspects are shown, they are merely measuring the meaning of one awareness. Even if examined separately, the essence of awareness cannot be established in any way through words, letters, or concepts. Therefore, we do not wish to adhere to the extreme view that "this alone is it." However, if similarities are not shown, it cannot be understood. Therefore, let us speak provisionally. Regarding this, considering it from the perspective of two types of individuals, namely, those who follow established tenets and those who follow the path. Those who follow established tenets show the six bases as flawed, which is clinging to one side and falling into an extreme view of clinging, like six blind men groping an elephant with their hands, measuring its shape and color. Those who follow the path consider primordial purity, without flaws, as their own doctrine, like someone with eyes measuring the nature of the elephant. All these appear as the sequence of the mind, the self-nature being primordially pure. Thus it is. Among these, first, to explain briefly the characteristics of the six bases abiding in a flawed state, among the six, first, regarding the view that the base is spontaneously accomplished, the view is stated. Then, it is refuted. And summarizing the meaning of the refutation, there are three parts. The first is: The way of abiding of spontaneous accomplishment is not cut off from India, nor does it fall into any side. All qualities are the nature of abiding as spontaneously accomplished from the very beginning. The refutation of that is: If all qualities are spontaneously accomplished, then the result of sudden freedom from defilements should also be spontaneously accomplished from the very beginning, because all qualities are already spontaneously accomplished. If you accept that, then it would follow that no one could be deluded from that base, and this delusion should not cease, and it would follow that the result abides in the cause. And if everything is spontaneously accomplished, then samsara would also become spontaneously accomplished, therefore it should not be liberated, and because cause and effect are different, it would follow that it is not spontaneously accomplished. As it says in the Sixth Space:
Chinese
自生任运的各种基，并非真正的基。如果它是真正的基，就会变成这样：这样一来，众生即使努力，也不会获得解脱，因为被无明所染污。如果说因为有明觉才能解脱，那么果也不会是解脱。比如，黑色的煤炭，无论用什么擦拭，都无法变成白色。因为因和果是不同的，或者说，它不是自生任运的。如是说。总结遮破的意义是：这里不这样认为，因为本体从一开始就是清净的，所以轮回没有成立。自性完全清净，所以涅槃没有成立。因为是无二、超离思议的，所以本来就安住在超越过失的自性中，这只是象征性地表示自生任运的显现，而不是它的自相。又如《彼性》中所说：安住于那样的基，是象征自生任运的自性。如是说。第二，对于认为基是不确定的，也有三种情况。 表达观点是：因为本体什么也不是，所以自性不确定为一。只是显现为心识所安立的假象。如是说。对此进行遮破：如果基是心识所安立的，那么在轮回时就不能成为涅槃，如果是一，就不应成为多。而且，由于相互之间的确定性混乱，会导致迷乱和解脱相互转换，如果没有确定性，就会导致从解脱中退转到迷乱，没有解脱的，在那个时候就会变成已经解脱。确定和不确定两者相互转换会导致混乱，如果不确定，就不能成为基，会带有无法立足的过失。又如《彼性》中所说：所说的不确定的基，我认为这也不能成为基。果会成为轮流交替的吗？或者会变成具有退转的吗？不确定的会变成确定的吗？确定的也会变成不确定的吗？因为自己的不确定性存在，如果是确定的，那就如同业的边际一样。如是说。总结意义是：这里不这样认为，因为不区分名和义，所以在本来没有生起的法性上，没有生灭住，从而确定法性如同虚空一般，没有任何可以执着的确定性。第三，对于认为基是确定的，是意义的真实本体，也有三种情况。表达观点是：本体是不变的，如同虚空一般，显现的方式是无法改变的
English
That very basis of spontaneously present diverse forms is not the true basis. If it were, it would become like this: In this way, sentient beings, even with effort, would not attain liberation, because it is defiled by ignorance. If it is said that liberation is attained through the presence of awareness, then the result would also not be liberation. For example, just as black coal cannot be turned into the color white by any amount of cleaning. Because the cause and result are different, or rather, it is not spontaneously present. Thus it is said. Summarizing the meaning of the refutation: Here, it is not considered that way, because the essence is pure from the beginning, so samsara is not established. The nature is completely pure, so nirvana is not established. Because it is non-dual, beyond thought and expression, it naturally abides in the nature of being beyond faults, which is merely a symbolic representation of the spontaneously present appearance, not its own characteristic. Again, as it says in "Thatness Itself": That basis abiding in such a way is the nature that symbolizes spontaneous presence. Thus it is said. Secondly, regarding the assertion that the basis is indeterminate, there are also three aspects. Expressing the assertion: Because the essence is nothing whatsoever, the nature is not determined as one. It only appears as whatever is merely imputed by the mind. Thus it is said. Refuting that: If the basis is imputed by the mind, then it cannot be nirvana when it is imputed as samsara. If it is one, it is not reasonable to be many. Moreover, because the certainty between them is confused, it would lead to the interchange of confusion and liberation. If there is no certainty, it would lead to reverting from liberation to confusion. That which is not liberated would, at that very time, become already liberated. The interchange between certainty and uncertainty would lead to confusion. If it is uncertain, it cannot be a basis, and it would have the fault of not being able to stand. Again, as it says in "Thatness Itself": The spoken word of the uncertain basis, I understand this arrangement of mind that this also cannot be a basis. Would the result be alternating? Or would it become with reversion? Would the uncertain become certain? Would the certain also become uncertain? Because one's own uncertainty exists, if it is certain, then it is like the limit of karma. Thus it is said. Summarizing the meaning: Here, it is not considered that way, because there is no distinction between name and meaning. Therefore, on the nature of reality that is originally unborn, there is no arising, ceasing, or abiding. Thus, it is determined that the nature of reality is like the sky, and there is no certainty in any direction of grasping. Thirdly, regarding the assertion that the basis is definite, is the actual entity of the meaning, there are also three aspects. Expressing the assertion: The essence is unchanging, like the sky. The way it appears cannot be transformed