English
The establishment (of the ground) is: merely a reversed concept. In reality, there is no establishment, because if one searches for that reversed concept, it is not found even in the subtlest of phenomena, and there is no dharma nature deeper than it, because the reversed concept itself abides in the dharma nature. Moreover, these appearances that seem to be the grasping and the grasped of samsara are merely appearances of reversed concepts of objects, like a dream. The subject, one's own reversed concept, is what experiences them. In reality, there is no movement of mind itself away from the state of suchness (tathātā), just as the changes of the four elements do not move away from the nature of space, or the conceptual thoughts of affirmation and negation do not move away from the nature of mind. Fifth: If one examines the result produced by the cause of reversed concepts, which appear as the delusion of grasping and the grasped, even the continuum that appears to be connected in a sequence of past and future moments does not exist. The essence of awareness abides in the state of primordial purity, the dharmadhatu without basis or root, and even when it appears in various ways, it is not continuous, but is of the nature of discrete moments. Moreover, the past moment has ceased, the future moment has not yet arrived, and if one examines the present moment, it is not found in the outer, inner, or intermediate realms. Therefore, it does not exist even for a moment, so awareness is primordially pure, the dharmadhatu, abiding in the nature of space. Sixth: The essence of all appearances and minds is the realm of enlightenment from the beginning. In the dharma nature, which is primordially pure, the play of the subject's mind appears in various ways, and all dominion is exercised in the wisdom of self-appearance. Therefore, the continuum of thoughts that grasp at self and other, and that arise as the five poisons of affirmation and negation, are all the play of wisdom, so it is primordially pure, the supreme of the unsurpassable vehicle. Second, there are six points to showing that the nature of dharma is inexpressible: Showing that the result of definitely arising from the four vehicles is the unsurpassed vehicle; showing that all dharmas are the illusion of no self-nature; showing that the teacher and the teachings are immutable, but for the sake of taming beings, teaching according to what is appropriate; showing that the secret essence of self-nature is the basis of all vehicles; showing that it is the common commentary of all sutras and tantras; showing that all of this is merely the imputation of names and words, and is not established in any state of being. First: The previously shown
Chinese
四种乘各自从其不共的轮回痛苦和下乘等中必定解脱。它们在必定解脱的终点，与无上乘自性大圆满相遇，从而安住于超越取舍、勤作，证悟法性之本性一味的果位——佛地。二是，如实证悟实相之义的瑜伽士，以智慧详细观察显有轮回涅槃之诸法，则知从实相无自性的状态中，显现法如幻化般成就各种因缘之显现，当以虚空之幻术、幻象和影像等比喻来理解。三是，如普贤王如来般，成为二利任运成就的究竟佛陀之行境者，由于恒时安住于三身无离无合的状态，因此不会完全超出寂灭。而且，他的圆满教法也不会隐没，因为其安住于三时无迁变的自性中。从他的状态中，如任运成就的十二事业般显现，为了成熟和解脱未证悟实相的众生而调伏他们。为了调伏，各自显现与其相应的化身，自然显现并成办事业，最终示现寂灭。四是，主要宣说增上戒律学之律藏，主要宣说增上心学之经藏，主要宣说增上慧学之阿毗达磨藏。以及，主要宣说沐浴和洁净等身语誓言的事部，以行、作、事业和见之瑜伽来修持而成就佛果的行部，以及身语之行仅为助伴，而主要宣说心之修持的瑜伽部，主要宣说生起次第的生起次第之续部，主要宣说圆满次第的智慧圆满次第之续部，以及宣说自性无二的意之续部。 十方无量的一切，普遍被认为是神圣的法。 所有这些，皆是从秘密心髓实相大圆满的自性中显现，并成就宗义和心要之义。
English
The four vehicles each certainly liberate from their respective uncommon sufferings of samsara and inferior vehicles, etc. At the end of certain liberation, they meet the supreme vehicle, the Great Perfection of self-nature, and thus abide in the state of Buddhahood, the fruit of realizing the single nature of reality that transcends acceptance and rejection, effort and accomplishment. Secondly, when a yogi who truly realizes the meaning of reality thoroughly examines the phenomena of appearance and existence, samsara and nirvana, with wisdom, he knows that from the state of reality's lack of inherent existence, the appearance of phenomena arises in various ways due to conditions, like the magical displays of the sky, illusions, and reflections. Thirdly, like Kuntuzangpo (Samantabhadra), who has become the ultimate path of the Buddhas in whom the two benefits are spontaneously accomplished, since he constantly abides in the state of the three kayas without separation or union, he does not completely pass beyond sorrow. Moreover, his teachings, the perfect Dharma, will not disappear, because they abide in the nature of the three times without change. From that state, emanations such as the twelve deeds that are spontaneously accomplished arise, and he ripens and liberates sentient beings who have not realized reality, in order to tame them. In order to tame them, emanations appear spontaneously, each in accordance with their respective perceptions, and having accomplished their purpose, they ultimately demonstrate passing into nirvana. Fourthly, the Vinaya Pitaka, which mainly teaches the training of higher discipline; the Sutra Pitaka, which mainly teaches the training of higher mind; and the Abhidharma Pitaka, which mainly teaches the training of higher wisdom. Also, the Kriya Tantra, which mainly teaches the vows of body and speech, such as bathing and purification; the Upa Tantra, which practices the attainment of Buddhahood through the yoga of conduct, action, activity, and view; the Yoga Tantra, which mainly teaches the meditation of the mind, with the actions of body and speech as mere companions; the Generation Stage Tantra, which mainly teaches the generation stage; the Completion Stage Tantra, which mainly teaches the perfection of wisdom; and the Mind Tantra, which teaches the non-duality of self-nature. All of the ten directions, immeasurable and universally renowned as the sacred Dharma. All of these arise from the nature of the Secret Essence, the Great Perfection of Reality, and accomplish the tenets and the essential meaning.
Chinese
因为一切都汇集于究竟的大圆满之中。第五，一切法的实相自性秘密心髓，是三藏和六续的根本，既是生处，又是意义的心髓，是确定和降临之境，它本身也是一切的确定者。第六，确定者被示为五乘，而降临之境，即轮回涅槃所摄的一切法，实际上没有成立，只是名言而已。谁命名的呢？与天神一起的导师，将显现而不止息的一切，都置于符合世俗谛的意义的一方。将轮回涅槃、蕴界处等命名为名言和词语来开示。必要是为了以智慧证悟意义的实相。像这样命名和开示的时候，就说名言和词语没有丝毫的实物和相状。第三，将轮回涅槃归纳为心和智慧的自显现，分为二：宣说自显现之因，以及如何开示的实际内容。第一，宣说一切法的自性，然后一切如来和无二智慧的坛城，亲自将秘密心和智慧显现为自显现，这本身就是从身语意功德事业金刚中产生的。第二分为二：将有情众生的错觉显现为心的自显现，以及将佛的净土显现为智慧的自显现。第一，为了显示一切都是自显现，所以很稀奇。啊！取蕴五蕴，以此为因，在轮回的状态中，各种错觉显现的三有之根本的一切过患，都是从我与我所的执着中产生的。在轮回中迷惑时，天等六道众生各自的显现中，有出生和命根断绝的死亡，以及各自的身体和甘露、蔗糖树等各种受用，以及在各自的境中显现的处所和死亡、转移和堕落等痛苦
English
Because everything is gathered into the ultimate Great Perfection. Fifth, the essence of the secret heart of the self-nature of all dharmas is the source of all three pitakas and six tantras. It is both the place of origin and the essence of meaning. It is the basis for determining and descending, and it itself is the determiner of everything. Sixth, the determiner is shown as the five vehicles, and the realm of descent, that is, all the dharmas included in samsara and nirvana, are not established in reality, but are merely names. Who named them? The teacher, together with the gods, placed everything that appears without ceasing on the side that accords with the meaning of conventional truth. He taught by naming samsara, nirvana, skandhas, realms, and sources as names and words. The necessity is to realize the reality of meaning with wisdom. In this way, when naming and teaching, it is said that names and words have no substance or characteristics whatsoever. Third, summarizing samsara and nirvana as the self-appearance of mind and wisdom is divided into two: stating the cause of self-appearance, and the actual content of how it is shown. First, stating the self-nature of all dharmas, then all the tathagatas and the mandala of non-dual wisdom themselves reveal the secret mind and wisdom as self-appearance. This itself arises from the body, speech, mind, qualities, activities, and vajra. The second is divided into two: showing the illusory appearance of sentient beings as the self-appearance of mind, and showing the pure land of the Buddha as the self-appearance of wisdom. First, to show that everything is self-appearance, it is wonderful. Ah! The five aggregates of taking, with this as the cause, in the state of samsara, all the faults that are the root of the three realms of various illusory appearances arise from the attachment to self and mine. When deluded in samsara, in the appearance of each of the six types of beings, such as gods, there is birth and death due to the cessation of the life force, as well as various enjoyments such as their own bodies and nectar, sugarcane trees, and places that appear in their respective realms, and sufferings such as death, transference, and falling.
Chinese
总的来说，展示了三者的自性，并详细解释了灌顶的方法。首先是三者：展示作为因的字，云的坛城；展示从中产生的，三摩地的坛城；展示使其显现的，影像的坛城。第一者分为二：安置字，云的坛城，以及如此修持的次第。第一者分为三：安置意义的关联，解释词的意义，总结场合的意义。第一者是：从基自然成就的状态中，慈悲散发，为了确定一切法的意义而宣说，之后十方四时的所有如来都变成了一个关于字幻化自性本来成佛的意义的意念。一切法以无别的平等大性的方式，显现为身语意功德事业大性的金刚界，轮回涅槃的一切法，从字性的本来成佛的三摩地中，为了不动的意念而展示法性平等圆满大义，因此，这个名为字鬘轮，一切法在意义上无成立，只是名称，从原始以来就安住的自性，是从如来本身的身语意金刚中取出的。第二者分为三：总的来说，展示字轮的自性；与本尊结合，分别详细解释；总结这两者的意义。第一者分为三：如何修持字的方法，如何开展字的云的方法，如何解释字的自性的方法。第一者分为二：真实的修持方法，以及展示其利益。第一者分为三：与生起次第结合，如何修持的方法；与圆满次第结合，如何修持的方法；与其事业结合，如何修持的方法。第一者是：从皈依、发心和思维空性的状态中，在莲花和月亮之上，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），极其稳固且不可动摇的自性，从无垢的白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），清澈而闪耀中，散发出像分成一百份的芥菜籽大小的极其微细的无数白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），充满十方的世界