English
If divided into details, there are twelve parts in total. The textual volume of the expression consists of nine chapters. If these are summarized, they are the three: Ground, Path, and Fruition. The Path has three and five characteristics. The meaning of these words is as follows: To explain the three: Ground, Path, and Fruition. First, the Ground is: Unmodified, uncorrupted, the self-existing wisdom, as the essence of all things of the Path and Fruition, the indivisibility of the three truths inherently existing within oneself, this is the meaning of the Ground. The first chapter explains it. Second, the Path has three aspects: the characteristic of understanding the cause is view, the characteristic of entering the condition is samadhi, and the characteristic of the fruition reaching the ultimate. First, the characteristic of understanding the cause is view: The so-called "seeing there" refers to realizing the meaning of the Ground through the eye of wisdom without any inversion, the view of the indivisibility of the three truths as it is, this is the characteristic of understanding the cause. The second chapter elaborates on this. Second, the characteristic of entering the condition is samadhi, which has two types: The so-called "entering there," one is sudden entry, and the other is gradual entry. Sudden entry means: becoming accustomed to the indivisibility of the three truths, which is explained in the upper part of the third chapter. Second, gradual entry includes the two: Accumulation Path and Application Path. The Accumulation Path has four yogas. That is to say, first, the yoga of the Great Emptiness is explained by the entire text of the third chapter except for the upper part. The yoga of Great Compassion is explained by the fourth chapter. The yoga of One Seal is explained by the fifth chapter. The yoga of Manifesting Seals is explained by the sixth chapter. The Application Path is indicated by "practicing without interruption," combining the Application Path with the Seeing Path through uncontaminated wisdom, without being interrupted by other paths, and practicing by accumulating merit. The seventh chapter elaborates on this. These five are the characteristics of entering the condition. Third, the characteristic of the fruition reaching the ultimate has three aspects: the Seeing Path, the Meditation Path, and the Ultimate Path. First, the Seeing Path has two types: the Vidyadhara of maturation for those with lesser faculties and the Vidyadhara of mastering life for those with greater faculties. The Meditation Path is the Mahamudra Vidyadhara. The Ultimate Path is the Spontaneous Accomplishment Vidyadhara, there are four in total. These four are the temporary fruits, the four uncontaminated Vidyadharas. The eighth chapter elaborates on this.
Chinese
由……显示。第三个是结果：通过该道路，如实地显现基础，是最终的结果，第九品会详细地显示。应按顺序讲述。也就是说，在简要指示的时候，所说之义有十二个，所说之词有九品。在详细解释的时候，应该按照顺序讲述。详细解释分支有三个：基础智慧安住于自身，道路是证悟并习惯于自身安住的方法，结果是显现自身安住，即佛陀的意旨。第一个有三个：简要指示，广说正文，以及品的定义。第一个是简要指示：对于上面所说的基础、道路、结果三者，首先，详细阐述基础智慧安住于自身，有缘者应该了解的基础安住之理如下。广说正文有三个：自性智慧安住于自身，不证悟它而迷乱的方式，即使迷乱，道路和结果也不在其他地方，而是安住于自身。第一个有两个：计数，显示一切基础之法在自显现中无有轮涅二者；以及正直，十方四时的自性，这个有法，就是地的自性，这是承诺，理由是轮回是心性自显现的缘故。为了成立心性自显现，有四个理由：明亮且有觉性，体验，显现为一而多，以及随顺三种知识。此外，显现是心的理由是：第一，知识的定义是明亮且有觉性，没有明亮和觉性的知识是不可能的，因此，一切所知之法都成立为心。第二，六聚之法都不是与心相异的真实存在，因为有同时显现的体验。例如，如同贪欲的分别念。第三，一切所知之法都是心，如同同一水对六道众生的不同显现。第四，一切显现都是心，因为随顺三种知识的缘故。此外，显现是心的理由是：在外境上寻找，在中间的身体上寻找，在内在的心上寻找，然后将内外都归于心。心性本身没有实体。
English
Shown by... The third is the result: through that path, manifesting the basis as it is, is the ultimate result, which the ninth chapter will explain in detail. It should be narrated in order. That is to say, in the case of brief instruction, there are twelve meanings to be expressed and nine chapters of words to be expressed. In the case of detailed explanation, it should be narrated in that order. There are three parts to the detailed explanation: the basis of wisdom abiding in itself, the path is the method of realizing and becoming accustomed to one's own abiding, and the result is manifesting one's own abiding, which is the intention of the Buddha. The first has three parts: brief instruction, extensive text, and the definition of the chapter. The first is the brief instruction: regarding the three bases, paths, and results mentioned above, first, the basis of wisdom abiding in itself is explained in detail, and the fortunate one should know the basis of abiding as follows. There are three parts to the extensive text: the nature of wisdom abiding in itself, the way of being deluded by not realizing it, and even if deluded, the path and result are not elsewhere but abide in oneself. The first has two parts: counting, showing that all the basis dharmas are without samsara and nirvana in self-appearance; and straight, the nature of the ten directions and four times, this dharma, is the nature of the earth, this is the commitment, the reason is that samsara is the self-appearance of mind. To establish that mind is self-appearing, there are four reasons: clear and aware, experience, appearing as one and many, and following the three kinds of knowledge. Furthermore, the reason why appearance is mind is: first, the definition of knowledge is clear and aware, and knowledge without clarity and awareness is impossible, therefore, all knowable dharmas are established as mind. Second, all the dharmas of the six aggregates are not truly existent as different from mind, because there is the experience of simultaneous appearance. For example, like the thought of desire. Third, all knowable dharmas are mind, like the different appearances of the same water to the six types of beings. Fourth, all appearances are mind, because they follow the three kinds of knowledge. Furthermore, the reason why appearance is mind is: search on the external object, search on the middle body, search on the inner mind, and then gather the external and internal into the mind. Mind itself has no substance.
Chinese
究竟不作爲之理。雖有詳細介紹，然須知口耳傳承之口訣引導。此處乃就經文解說而言。所謂無我者，內外諸法皆是心，心無實體且不作爲。以彼理故，如若往珍寶洲，以土石不能尋得，如是如來之自性，彼乃地之自性，且顯現無量之名相。若謂墮於涅槃之邊際，則以輪迴之自性不於一處可得之故。觀待於彼之果，涅槃非於一處存在，乃輪涅無別，解脫輪涅二邊之大總體。未悟衆生之迷亂所依乃不清淨阿賴耶識，即俱生之無明。證悟佛陀之解脫所依，雖言是證悟空性之智慧，然須通達三諦無別之見。於輪涅異體而作責難有二：計數。輪涅自性異體之過失。直言。如上所示。如是涅槃之種姓，與輪迴之相續及自相續異體成立是不存在的，故安住實相之菩提心勝義法身大者們之體性，於彼輪涅各自之自性異體自相續是確定的。若言：以真實之道將輪迴轉變且不可改造爲涅槃，以其異體之故。體性異體之過失附帶譬喻。直言。逝者真實成佛之如來與輪迴之邪分別二者，將成爲體性之異體而安住。若言：以涅槃之道不可改造及轉變彼輪迴，譬如以珍寶繩索作禮拜與供養，亦不生如摩尼寶珠般之功德，如是異體則輪迴不可能生出涅槃。༈。彼未證悟而迷亂之方式，直言。於輪涅異體有過失。故無別是如是，然迷亂之方式如下所述般而迷亂。若將此迷亂之方式分爲地之內涵，則有九義。
English
The reason for being ultimately unconditioned. Although there is a detailed introduction, one must know the oral transmission of the oral instructions. Here, it is in terms of explaining the scriptures. As for the so-called selflessness, since all internal and external phenomena are mind, the mind has no substance and is unconditioned. For that reason, just as one cannot find earth and stones by searching in the treasure island, so is the nature of the Tathagata, which is the nature of the earth and appears as countless names and forms. If it is said that one falls into the extreme of Nirvana, it is because the nature of Samsara is not found in one place. The result that depends on it, Nirvana, does not exist in one place, but is the great totality that is inseparable from Samsara and Nirvana, and is liberated from the extremes of Samsara and Nirvana. The basis of delusion for unenlightened beings is the impure Alaya-vijnana, which is the co-emergent ignorance. The basis of liberation for enlightened Buddhas, although it is said to be the wisdom that realizes emptiness, one must understand the view of the inseparability of the three truths. There are two criticisms of the difference between Samsara and Nirvana: Enumeration. The fault of the different nature of Samsara and Nirvana. Direct statement. As shown above. Thus, since the lineage of Nirvana and the continuum of Samsara and its own continuum are not established as different, the nature of the great Dharmakaya of the supreme Bodhicitta that abides in reality, in that the respective natures of Samsara and Nirvana are definitely different and self-continuing. If it is said: Samsara cannot be transformed and transformed into Nirvana by the true path, because of its difference. The fault of the difference in nature is accompanied by a metaphor. Direct statement. The Tathagata who has truly attained Buddhahood and the two wrong discriminations of Samsara will become different in nature and abide. If it is said: Samsara cannot be transformed and transformed by the path of Nirvana, just as even if one makes prostrations and offerings to a precious rope, the qualities of a Mani jewel will not arise, so if they are different, Nirvana cannot arise from Samsara. ༈. The way of being deluded without realizing it, direct statement. There is a fault in the difference between Samsara and Nirvana. Therefore, being inseparable is like that, but the way of being deluded is deluded as described below. If this way of delusion is divided into the content of the earth, there are nine meanings.
Chinese
即，对错乱的因、缘、方式、譬喻、定义、本体过失、时间进行反复阐述。因是俱生无明不识真相。遍计所执的无明，如各种邪分别的罗网，成为轮回之因。三业以及五和八种烦恼为缘，成为轮回产生的缘。轮回的方式是十二缘起的方式，在有轮的处所反复地转，有情众生真实地轮回，无情众生以习气的方式轮回。果是外器世界显现为不同的处所，内情众生是身体和受用等，是各种不同的欲望。这也是贪执安乐，畏惧痛苦，身心极度煎熬，可怜而远离解脱和一切智之道。时间是从轮回开始的无始之时起，四时平等，虽然时时衰败。反复阐述的是，自性本智从自身安住之处不会衰败。上面的四种无常，时时衰败。这里面也有压着“从轮回开始的无始之时起，四时之中，也从清净的意义上衰败”的意义。错乱在道和果之外没有，安住在自身上有两种：数，用譬喻结合而简略地阐述。正，错乱显现之时也是如此。譬如国王的儿子流落为庶民。这里详细地阐述了庶民的空虚。认识很重要，但因为这里文字太多所以没有写。同样，错乱也不会变成法性之外的东西。因为遗迹和意义果不是从自身之外而来。譬如天神错乱地享受快乐，在自身上错乱，自己享受的方式一样，果不是从他处而来，而是安住在自身上。总的来说，基、道、果三者是一还是异？如果是一，那么将一分为三就没有意义了。如果不是一，就无法确定。本体是一，但需要从作用的角度分为三：从安住的方面说是基，从证悟的方面说是道，从获得稳固的方面说是果。道和果没有其他的，安住在自身上，这也是一切。