English
Furthermore, the letters of this very tantra are the place of the great assembly of samsara and nirvana, it is unsurpassed, it is the supreme of fruits. The three characteristics are connected with the three necessities: there is no connection with the text, because it is a connection of the meaning of the three characteristics. That is, the connection is that all the dharmas of samsara and nirvana, from the beginning, appearance is the body, selflessness is speech, non-duality is the nature of mind, self-enlightened, is the inexhaustible realm, and that itself is the characteristic of the blessing of self-appearance, the meaning of the great perfection of self-nature, knowing in the manner of four realizations, is related to the meaning of being the cause of accomplishing the unsurpassed Buddha. That is, after knowing in the manner of four realizations, the manifestation of view is the means, and the appearance of the fruit from that is the arising of the means, the characteristic of knowing the cause is the cause, and the appearance of the fruit from that is the fruit, which is the connection of cause and effect. The need is to grasp the pure and impure samsara and nirvana, and all the dharmas of good and bad, pure and impure, are originally the nature of the great equality of enlightenment, to know with view, to meditate with samadhi, to practice with conduct, and the three of view, meditation, and conduct are inseparable, which is the characteristic of the entry of conditions, which is the cause of accomplishing the fruit, therefore it is necessary, and the conditions are like water, fertilizer, protection, etc. The need of the need is the characteristic of the fruit. All the dualistic dharmas explained by samsara, nirvana, and names, are originally in the realm of great perfection, in the realm of great equality, the path is exhausted, the effort is purified, the nature of view is completely familiarized, and spontaneously accomplished, all the dharmas of the three realms of samsara are spontaneously accomplished in the realm of great equality without being abandoned, which is the characteristic of the fruit, and the twenty-five ornaments are spontaneously accomplished, therefore it is also necessary. Approaching is, the secret bindu mandala realm, as it is said, the knowledge of the self-nature great perfection bodhicitta, the secret is the nature of pure equality, the bodhicitta is separated from all things, therefore it is not the object of consciousness, with its own nature, there is no object to be made, determined by the four secrets, not separated from one and many, the nature of not focusing on the edge and the center, is the most secret. Bindu is
Chinese
由于远离一切戏论，一切法自始即是清净觉悟的体性，是成佛的体性。 坛城之界是无二的法性，其不灭之功用，轮回涅槃的一切法皆是自显现。因此，以不杂乱之义，通达圆满自始本具之体性，是自证的现量成就。 近修是：伟大种姓，如是。 意为上述近修之体性，基识任运成就，自身亦明晰，无有能所，任运成就，故称自性为天。伟大是指五大之器情粗分一切，即色蕴等五者。此处所谓色蕴，并非执著瑜伽士之身，视其为外境，而是指十五大色蕴，无不包含一切境与心，是器情之粗分一切。同样，受等四蕴亦包含境与心二者，故五大之外别无他物。 因此，心之自证不灭，显现为外内之色蕴。心明晰故，无有能显现与所显现，心于平等性之状态中，仅于幻相之特征上止息，是与意义相符之相，名为种种显现，即色蕴种种显现。其余四蕴亦应如是理解。 其中，伟大是指五蕴。种姓，意为五种姓之自性。如是，并非如执著清净或执著虚空光明，而是指证悟之状态，平等性，清净平等之体性显现。于此，以四种证悟之理，一切法皆是成佛之自性，故瑜伽士亦任运成就为能衡量之量与所量，是本具之天性，而非道之修持。 修持是：五大智慧种姓之母。 意为五大是虚空等五者。智慧是指五大之微细分，仅是执持业之能力之五者。心之法性，觉性自明，与器情一切法无二，故一切法亦是彼之自显现。
English
Being free from all elaborations, all dharmas are primordially pure, the nature of enlightenment, the nature of Buddhahood. The mandala realm is the non-dual nature of reality, its unceasing function, all dharmas of samsara and nirvana are self-manifestations. Therefore, with the meaning of non-confusion, realizing the nature of complete and primordially inherent, is the spontaneous accomplishment of self-awareness. The near retreat is: Great lineage, thus it is. This means that the nature of the above-mentioned near retreat, the basic consciousness is spontaneously accomplished, and oneself is also clear, without subject and object, spontaneously accomplished, so it is called knowing oneself as a deity. Great means all the gross aspects of the five elements, including the container and its contents, which are the five aggregates of form, etc. The aggregate of form here does not mean grasping the body of the yogi and seeing it as a separate object, but the fifteen great forms include all objects and minds, so they are all the gross aspects of the container and its contents. Similarly, the four aggregates of feeling, etc., include both object and mind, so they are not different from the five elements. Therefore, the self-awareness of the mind is unceasing and appears as the aggregates of form, both internal and external. Because the mind is clear, there is no object to be manifested or manifesting subject, and the cessation of the mind in the state of equality is only on the characteristic of illusion, which is the characteristic that corresponds to the meaning, called the various manifestations, that is, the various manifestations of the aggregate of form. The other four aggregates should also be understood in the same way. Among them, great refers to the five aggregates. Lineage means the nature of the five lineages. Thus, it is not like grasping purity or grasping the clarity of space, but refers to the state of realization, equality, and the manifestation of the nature of pure equality. Here, with the four reasons for realization, all dharmas are the nature of Buddhahood, so the yogi also spontaneously accomplishes himself as the measurable and the measure, which is the inherent nature of the deity, not the practice of the path. The practice is: The mother of the five elements, wisdom lineage. This means that the five elements are the five, such as space. Wisdom refers to the five subtle aspects of the five elements, which are only the five that hold the power of karma. The nature of the mind, awareness is self-luminous, and is not different from all dharmas of the container and its contents, so all dharmas are also self-manifestations of it.
Chinese
一切法的根本，是生一切、一切无别的自性之母。其体性与虚空诸法相同，遍布于器情一切法中，是一切法生起之根本。体性远离一切执著，不落于任何一方，故称为界。虚空本身不灭，显现为地、水、火、风四者。虚空作开启空间之母，地作稳固不变之母，水作滋养汇聚，火作温暖成熟，风作轻盈流动之业。内外一切法生起和不分的意义即是母，与五蕴无别故称为种姓之母。此乃行者所体验之体性。如前所述，五种姓在心中显现。显空无别，于彼无执著之状态中，如幻自显，远离一切特别执著，是五大显空无别于觉性中显现之义。犹如方便与智慧二者中之智慧部分，故称生起次第之母，是相对于次第生起之修法而言的。真正的实修是：菩提心乃金刚之集合。此处是方便与智慧的结合。一切法于自生智慧中显现之状态中，执持五大种性之五网，于心性中显现，与心性无别，故称大。于心之界中显现，故清净生起之执著是智慧之自性。彼即是一切法不分的根本，故为母。其自性安住于一切显现和开启之自性中，故称虚空。其自性远离显空之边的母称为空性，是智慧之自性。方便是，母之虚空空性自显之五蕴执持粗大种性中所说的五佛是方便之自性。于平等性之状态中，不缘所求之境，无有希求，彼即是显空无别，本来双运，是实修之体性，大圆满之究竟义，显现心之精要菩提心。
English
The basis of all dharmas is the mother who generates all and whose nature is inseparable from all. Its essence is the same as the dharmas of space, pervading all phenomena of container and content, and it is the basis from which all dharmas arise. Its essence is free from all fixations and does not go to any side, so it is called the realm. Space itself does not cease, but appears as the four elements of earth, water, fire, and wind. Space acts as the mother who opens up space. Earth acts as the mother who is stable and unchanging. Water nourishes and gathers. Fire warms and ripens. Wind performs the function of being light and moving. The meaning of generating and not separating all inner and outer dharmas is the mother, and because it is inseparable from the five aggregates, it is called the mother of the family. This is the nature experienced by the practitioner. As mentioned above, the five families appear clearly in the mind. The appearance and emptiness are inseparable, and in the state of non-grasping, the illusion itself appears, free from all special grasping. This means that the five elements appear clearly in the wisdom that appearance and emptiness are inseparable. It is like the wisdom part of the two methods of skillful means and wisdom, so it is called the mother of the generation stage, which is relative to the practice of gradual generation. The actual great practice is: The mind of enlightenment is the collection of vajras. Here, skillful means and wisdom are combined. In the state where all dharmas appear as self-arisen wisdom, the five nets that hold the characteristics of the five great elements appear in the nature of mind and are inseparable from the nature of mind, so they are called great. Because it appears in the realm of mind, the purity of the arising of grasping is the nature of wisdom. That itself is the basis of the inseparability of all dharmas, so it is the mother. Its essence dwells in the nature of all clarity and openness, so it is called space. Its nature, the mother who is free from the extremes of appearance and emptiness, is called emptiness, which is the nature of wisdom. The skillful means is that the five aggregates of the mother's space of emptiness, which appear as self-appearance, hold the characteristics of the gross elements. The five Buddhas mentioned are the nature of skillful means. In the state of equality, there is no object of desire, and there is no desire. That is the inseparability of appearance and emptiness, which is originally united. It is the nature of the great practice, the ultimate meaning of the Great Perfection, and the essence of the mind of enlightenment manifests.
Chinese
就像镜子彻底擦拭干净后，影像也彻底清晰一样。金刚般的法性不会止息，聚集是五根、五境、五识清净之处。五根，五境，四时，名为觉知的五识，名为常断四边，自显现与心性无别。不舍弃、不改造、不破坏念头，清净为勇士和勇母，化身或子、女、兄弟等，在如上证悟蕴、元素的境界中自然成就。界和处也因自清净，从基础证悟的层面说出这样的数量，但在证悟的实相中，执着于各自是不成立的。所行境清净而显现为五种智慧，如“在普贤王如来的坛城中”等等，普贤王如来是自性圆满的意义。在基础普贤王如来的自性中，以因智慧的特征来体验，念头在原始成佛的意义上，平等性自然成就，因为没有执着于对境，所以在名言上称为普贤王如来。坛城，是指内外一切法在那样的境界中自然成就，显现为五种智慧，自性大，是指轮涅一切法显现为自生智慧，没有执着于其他，所以是自性大。殊胜，是指如果以显现在自生智慧上的差别来区分，一切法的真如是所有佛的自性，自生智慧是意，五种智慧，是指自生智慧以一切边际空性，所以是空性智慧。那本身显现而不止息，所以像镜子。两种智慧显现任何事物，所以是各别证悟。满足所化众生的需要，所以是事业成就。没有从空性的境界中移动是平等性。观看，是指在那上面三时不动摇。对境和心无漏的自性是，心髓明点结合，心髓是觉性自生智慧不灭，显现任何事物，像是根本的种子，所以是心髓，是方便的部分。明点是心髓本身，远离一切戏论的特征，所以是智慧的部分。平等是心髓方便本身，明点智慧本身，方便不灭显现在心髓中，所以是各别