Chinese
这是关于确立基础的教法。所谓“不生”，即指无生本净，最初非由因所生，也非由缘所生，最终不会被对治所摧毁。在三时中没有变异，超越了心识的行境，获得了解脱。所谓“有法”，是指可以被认知为支分、能量和光芒的事物。这被说成是对于无生之本质的一种显现。现在宣讲四大本净聚中的安住四法的教法聚，这是为了确立佛与众生的基础。确立基础可以分为四种：以“ཨ་”（藏文，梵文：अ，梵文罗马转写：a，汉语字面意思：阿）字表示原始本住的基础；以“ཨཱ་”（藏文，梵文：आ，梵文罗马转写：ā，汉语字面意思：阿）字表示周遍的基础；以“ཨི་”（藏文，梵文：इ，梵文罗马转写：i，汉语字面意思：伊）字表示动摇的基础；以“ཨཱི་”（藏文，梵文：ई，梵文罗马转写：ī，汉语字面意思：伊）字表示生起的基础。这四种基础可以用四种比喻来表示：原始本住的基础的比喻是无为的虚空；周遍的基础的比喻是牛奶和酥油；动摇的基础的比喻是天亮或冰雪融化；生起的基础的比喻是国王的宝库，或是田地、珍宝，又或是土地。将这些与甚深之义结合起来。“ཨུ་”（藏文，梵文：उ，梵文罗马转写：u，汉语字面意思：乌）字表示自性之风；“ཨཱུ་”（藏文，梵文：ऊ，梵文罗马转写：ū，汉语字面意思：乌）字表示动摇之风；“ཨེ་”（藏文，梵文：ए，梵文罗马转写：e，汉语字面意思：诶）字表示生起之风；“ཨཻ་”（藏文，梵文：ऐ，梵文罗马转写：ai，汉语字面意思：艾）字表示精华光蕴；“ཨོ་”（藏文，梵文：ओ，梵文罗马转写：o，汉语字面意思：哦）字表示光芒；“ཨ་”（藏文，梵文：अ，梵文罗马转写：a，汉语字面意思：阿）字表示能量和光芒，或者说是觉性和明智。“ཨཾ་”（藏文，梵文：अं，梵文罗马转写：aṃ，汉语字面意思：阿木）字表示觉性无生本净，即以明智领悟真实之义，光芒融入能量，能量与精华相遇，精华与能量光芒无别，于本净无生之状态中成佛。“ཨཿ”（藏文，梵文：अः，梵文罗马转写：aḥ，汉语字面意思：阿哈）字表示在无始之界中，能量光芒融入清净支分光明之界，从无中生有，我向您顶礼。唯一的智慧之眼，没有污垢。伟大的明点，没有文字。超越了没有支分的算计。唯一无二的法之真谛。超越一切比喻者。如是宣说。至高无上的最初，持有三身。也就是说，普贤王如来没有经过勤作修持，而是自知自证，没有能诠所诠的导师而成就佛果。或者说，ཨ་ཨཱ་等十二个元音字母表示佛陀的十二地
English
This is the teaching on establishing the ground. "Non-arising" refers to the unborn, primordially pure state, which is not initially born from causes, nor does it arise from conditions in the middle, and ultimately, it is not destroyed by antidotes. It is without change in the three times, transcends the realm of mental activity, and is liberated. "Dharmata" refers to that which can be identified as limbs, energy, and radiance. This is said to be merely an appearance of the essence of non-arising. Now, the teaching collection of the four abidings from the four great assemblies of primordial purity is taught, which establishes the basis of Buddhas and sentient beings. Establishing the ground can be divided into four: "ཨ་" (Tibetan, Sanskrit: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) indicates the ground of the primordial, original abiding; "ཨཱ་" (Tibetan, Sanskrit: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) indicates the pervasive ground; "ཨི་" (Tibetan, Sanskrit: इ, Romanized Sanskrit: i, Literal Chinese meaning: I) indicates the moving ground; "ཨཱི་" (Tibetan, Sanskrit: ई, Romanized Sanskrit: ī, Literal Chinese meaning: I) indicates the arising ground. These four grounds are illustrated with four examples: the example of the ground of the primordial, original abiding is unconditioned space; the example of the pervasive ground is like milk and butter; the example of the moving ground is like dawn or melting ice; the example of the arising ground is like a king's treasury, or fields, jewels, or the earth. Combine these with the profound meaning. "ཨུ་" (Tibetan, Sanskrit: उ, Romanized Sanskrit: u, Literal Chinese meaning: Wu) indicates the wind of self-nature; "ཨཱུ་" (Tibetan, Sanskrit: ऊ, Romanized Sanskrit: ū, Literal Chinese meaning: Wu) indicates the moving wind; "ཨེ་" (Tibetan, Sanskrit: ए, Romanized Sanskrit: e, Literal Chinese meaning: Ai) indicates the arising wind; "ཨཻ་" (Tibetan, Sanskrit: ऐ, Romanized Sanskrit: ai, Literal Chinese meaning: Ai) indicates the essence, the mass of light; "ཨོ་" (Tibetan, Sanskrit: ओ, Romanized Sanskrit: o, Literal Chinese meaning: O) indicates radiance; "ཨ་" (Tibetan, Sanskrit: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) indicates energy and radiance, or awareness and intelligence. "ཨཾ་" (Tibetan, Sanskrit: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: An) indicates that awareness is unborn, primordially pure, meaning that intelligence realizes the true meaning, radiance dissolves into energy, energy meets with essence, and essence is inseparable from energy and radiance, thus attaining Buddhahood in the state of primordial purity, unborn. "ཨཿ" (Tibetan, Sanskrit: अः, Romanized Sanskrit: aḥ, Literal Chinese meaning: Aḥ) indicates that in the beginningless expanse, energy and radiance dissolve into the expanse of clear light, the pure limb, arising from nothingness, I prostrate to you. The single eye of wisdom, without impurity. The great bindu, without letters. Transcending the calculation of having no limbs. The single, non-dual truth of Dharma. The one who transcends all examples. Thus it was spoken. The supreme first, holding the three kayas. That is, Kuntuzangpo (Samantabhadra) attained Buddhahood without effort or practice, knowing and realizing it himself, without a teacher to represent the object to be taught and the one who teaches. Alternatively, the twelve vowel letters, such as ཨ་ཨཱ་, indicate the twelve bhumis of the Buddha.
Chinese
阿啊表示第一极喜地，第二离垢地。伊伊表示第三发光地，第四焰慧地。乌呜表示第五极难胜地，第六现前地。诶爱表示第七远行地，第八不动地。喔哦表示第九善慧地，第十法云地。或者，阿啊等与佛的十二地相对应：普遍光芒的大地，那就像太阳的坛城。甘露地是第二地，非常明亮如月亮。虚空之光是第三地，像虚空一样无边无际。金刚之光是第四地，像金刚一样非常著名。第五珍宝光，像珍宝一样能生出所需的一切。第六莲花光，像莲花一样不被瑕疵沾染。第七业之光，成就所有佛的事业。第八无喻光，对此没有比喻。第九有喻，一切都用比喻来区分。第十智慧光，成佛是无上的。第十一是遍知，那地本身是光明的。第十二是各自的自证，瑜伽智慧完全圆满。因此，宣说十二地。阿啊等被放在咒语的开头。斯提多赫利迪是无生俱生智的精华。智那（Jnana）是原始清净的智慧。牟提（Murti）是顶髻，是无为、超意识的俱生智瑜伽。ra haṃ 是无生原始清净的口诀。布达（Buddho）是所有佛的意。布达南（Buddhānāṃ）是过去、现在、未来所有佛的意，也称为无生。扎亚达瓦（Tryadhva）是精华无生。瓦提（Vartti）是从初始就清净的。那玛（Nama）是指无实有。嗡（Om）是五种智慧。班杂（Vajra）是不生不灭的金刚。底克什那（Tīkṣṇa）是摧毁所有行为、寻找、努力和成就的法。杜卡切达（Duḥkhaccheda）是智慧之剑，完全斩断外、内、秘密三者的戏论。钵喇智那（Prajñā）是无为、超意识的证悟智慧。智那（Jnana）是原始清净的伟大智慧。
English
A Ā signifies the first, the Extremely Joyful Ground, and the second, the Immaculate Ground. I Ī signifies the third, the Luminous Ground, and the fourth, the Radiant Ground. U Ū signifies the fifth, the Very Difficult to Conquer Ground, and the sixth, the Manifest Ground. E AI signifies the seventh, the Far-Reaching Ground, and the eighth, the Immovable Ground. O AU signifies the ninth, the Excellent Wisdom Ground, and the tenth, the Cloud of Dharma Ground. Alternatively, A Ā, etc., correspond to the twelve grounds of a Buddha: The great ground of all-pervading light, which is like a mandala of the sun. The nectar ground is the second, extremely bright like the moon. The light of space is the third, like space, without beginning or end. The vajra light is the fourth, renowned like a vajra. The fifth, called the jewel light, like a jewel, brings forth all that is needed. The sixth, the lotus light, like a lotus, is unstained by faults. The seventh, the light of action, accomplishes all the activities of a Buddha. The eighth, the incomparable light, there is no comparison for it. The ninth is called having comparison, everything is distinguished by comparison. The tenth, the light of wisdom, becoming a Buddha is unsurpassed. The eleventh is all-knowingness itself, that ground itself is luminous. The twelfth is self-awareness of each, yogic wisdom is completely perfected. Therefore, it teaches the twelve grounds. A Ā, etc., are placed at the beginning of mantras. Sthito Hrīdi is the essence of unborn co-emergent wisdom. Jñāna is the wisdom of primordial purity. Mūrti is the crown of the head, the uncreated, beyond-mind co-emergent yoga. Ra Haṃ is the instruction of unborn primordial purity. Buddho is the intention of all Buddhas. Buddhānāṃ is the intention of all Buddhas of the three times, also called unborn. Tryadhva is the essence of unborn. Vartti is pure from the beginning. Nāma refers to non-existence. Oṃ is the five wisdoms. Vajra is the indestructible vajra. Tīkṣṇa destroys all dharmas of action, seeking, effort, and accomplishment. Duḥkhaccheda is the sword of wisdom, completely cutting off the elaborations of the outer, inner, and secret three. Prajñā is the wisdom of realization, uncreated, beyond-mind. Jñāna is the great wisdom of primordial purity.
Chinese
应当知晓。所谓“牟栗底耶”是指证悟的智慧法身。智慧是本住的智慧。身是法身。或者说，身是无生本来清净、无实、空性。语自在是指无二大，即根本无生。阿若巴匝纳雅德纳玛哈是指自性清净明澈。或者说，瓦是精华母，吉是支分即子，夏惹是母子无别。阿无生，若本来清净，巴无实，匝真实，纳空性。或者说，此法的论典说，阿若巴匝纳是断除外内密三种戏论的轮。所谓“雅德纳玛哈”是指由此证悟无生本来清净、无作、超离心识。以上是总体的论典。又宣说了部集的坛城。斯底多合哩德是指住在顶髻或心间的智慧萨埵。智牟栗底是指他的智慧萨埵。若吽布达是指主或佛。布达囊是指三世的佛。札雅达瓦巴尔底囊玛是指根本佛主三层叠加。嗡班匝底夏纳是指贪欲显现无边。杜卡匝达札那是指嗔恨金刚萨埵。智牟栗底耶是指愚痴遍照。智嘎雅是指嫉妒不空成就。语自在是指语自在。或者说，那些与五种智慧形态结合。或者说是四母。阿若巴匝纳是十六智慧萨埵的名号。雅德纳玛哈是根本稳固唯一。或者说是八天女和四门母的名号。他们以咒语的方式赞颂部集的坛城。错乱歧途是指教言汇集，那有三种，传承次第的错乱方式，事物因缘显现的错乱，以及无有忽然的错乱这三种。像这样是指总体的瑜伽窍诀真实宣说，像这样不舍弃而自解脱。是佛陀的意趣完全清净。显有之法全部是光明本来清净大自显现。又像这样，佛陀薄伽梵，如果增加五个或十个字来解释，声闻等九乘与总体瑜伽合为十乘来解释。其中声闻者说，像这样
English
It should be known. "Murtiye" refers to the Dharmakaya of enlightened wisdom. Jnana is the wisdom of the original abode. Kaya is the Dharmakaya. Alternatively, Kaya is unborn, primordially pure, unreal, and emptiness. Vagishvara refers to the great non-duality, the root of which is unborn. Ara Pacana Ya Te Namaḥ refers to the nature of clear and pure clarity. Alternatively, Va is the essence mother, Gi is the branch, the son, and Shvara is the inseparability of mother and son. A is unborn, Ra is primordially pure, Pa is unreal, Tsa is real, and Na is emptiness. Alternatively, the treatise of this Dharma says that Ara Pacana is the wheel that cuts off the three elaborations of outer, inner, and secret. "Ya Te Namaḥ" means that by this, one realizes the unborn, primordially pure, uncreated, and beyond mind. The above is the general treatise. Furthermore, the mandala of the condensed family is taught. Sthito Hri refers to the wisdom being residing in the crown of the head or in the heart. Jnana Murti refers to his wisdom being. Raham Buddha refers to the lord or the Buddha. Buddhanam refers to the Buddhas of the three times. Tryadhva Varttinama refers to the principal root Buddha stacked in three layers. Om Vajra Tikshna refers to the infinite manifestation of desire. Duhkhaccheda Prajna refers to the wrathful Vajrasattva. Jnana Murtiye refers to the ignorance of Vairochana. Jnana Kaya refers to the jealousy of Amoghasiddhi. Vagishvara refers to the lord of speech. Alternatively, these are combined with the five forms of wisdom. Or the four mothers. Ara Pacana are the names of the sixteen wisdom beings. Ya Te Namaḥ is the fundamental, stable, and unique. Alternatively, they are the names of the eight goddesses and the four gatekeepers. They praise the mandala of the condensed family through mantras. The confused path refers to the collection of teachings, which are of three types: the confused way of lineage succession, the confusion of the appearance of things and conditions, and the sudden confusion of non-existence. "Like this" refers to the actual teaching of the general yoga instructions, which are self-liberated without abandoning this very state. It is the completely pure intention of the Buddha. All phenomena of existence are the self-manifestation of great luminosity and primordial purity. Again, like this, the Buddha Bhagavan, if explained by adding five or ten syllables, the nine vehicles, such as the Shravakas, are explained as ten vehicles combined with general yoga. Among them, the Shravakas say, like this.