English
Therefore, the root of meaning is supreme. All without remainder, non-body, non-object, unattached is the nature of reality. Thus it is said, that which becomes the basis of knowledge and accomplishment is the non-dual sacred truth. How is that? Things, samsara and nirvana, the distinctions of father and mother are not abandoned or separated, the essence is not found, therefore the essence of self-nature is without a place, and naturally free from the clinging of concepts. Then, the doubt that appearances cease in the bardo is, the realm of suchness, many diverse appearances appear as means. Thus it is said, the non-dual suchness, the boundless nature, cuts off the source of arising. Lineage, father and mother, and all distinct dharmas, are all miraculous displays, because of self-appearance, there is no end of emptiness, and the union of means is also that. Then, is it thought to be merely the dharma of many appearances? Means itself is illusion, eye disease, moon in water, reflection. Thus it is said, thus awareness itself, merely appearing as distinct dharmas, is not born from the aggregation of causes and conditions. It is not untrue, it is not dependent, it does not arise from dependence, therefore it is not established by dissimilar examples. Also, it appears as anything, but does not grasp anything. Appearance itself is non-existent, there is no going or coming, because of clarity and emptiness, it is not established by similar examples. One meaning is shown in four ways of showing, the ways of showing are different and the power of thought are both. Therefore, appearance is liberation and wisdom is gathered. Therefore, in order to show non-duality, that itself is self-aware wisdom, unattached, appearing in various ways. Thus it is said, in order to show the meaning of being free from the extremes of appearance and emptiness, this meaning itself is the sixth wisdom, separated from objects, possessing both, beyond thought and expression, on self-appearance it is merely a term, called the inseparability of mind and dharma. In order to show that there are no habitual tendencies etc. in the realization of meaning, possessing means and wisdom, it transforms into a supreme state, however one acts, there is no leakage of the uncontaminated, both are accomplished, and obscurations do not change. Thus it is said, who is the supreme being who possesses this meaning? Because the source of body and wisdom has become a holy being, because there is no concept. No matter what actions are performed, the three leakages do not arise, and after the two accumulations are perfected, it becomes the source of the two accomplishments. Because that is not made. Wisdom, great means, supreme, from the beginning is play. Thus it is said, self-aware awareness appears as anything, but there is no clinging, it is originally so, therefore it becomes like that. Therefore, the path has no stages
Chinese
为了显示“一地一时”的意义，那本身就是幻化各种手印的自明。意思是：领悟“本来是什么”之意义的觉性，于刹那间显现为呼吸之坛城，以及寂静与忿怒等等诸多显现的觉性即是显现。因果本来无别，不是先后，果化为道，于一时中结合。意思是：自性本来因果无别，四时平等即是论证。因此，行者也彻底了知它，进入时没有四种次第，因为仅仅是显现了自性之坛城刹那间生起的自明之显现。无有先后和大小地领会，即是压地。为了显示它的伟大，这是如意宝，是生起一切之处，是一切汇聚之宝藏和如意之库。意思是：对无二的领悟之义，是就近指示自明，作为无尽庄严之轮，是无有增减之自性，是轮之根本和本体，是远离来去增减之本性。为了显示觉性自生之智慧本身是显现之基础，二离平等与不平等一切皆是平等性之界。意思是：对于本性远离边际之智慧，没有轮回与涅槃的界限，轮是所有自生智慧的生起处本身。我与无我，各种相无有差别，意思是：因为一切皆是我，我即一切，所以没有相，因为自性中本来没有对自性的执着和对真如的执着等差别，所以唯有真如。因此说：空与不空，不住于彼而消融。然而，因为不是暂时的空性，也不是消除显现，所以自生金刚之坛城是无尽大乐。意思是：那本身对于所化众生来说，是庄严之轮的坛城，无有差别地来去，是自显现。为了与那本身相符，为了最初瑜伽之义，为了显示头尾之义汇聚之方式，过去与未来，不可思议任运成就之坛城。意思是：法轮汇聚为轮回与涅槃之坛城二者，那本身本体无有差别，坛城
English
To show the meaning of "one ground, one time," that itself is the self-knowing that emanates various mudras. It means: the awareness that realizes the meaning of "what is originally" is the awareness that appears in many ways, such as the mandala of breathing in an instant, and peaceful and wrathful ones, etc., is the appearance itself. Since cause and effect are originally inseparable, not before and after, the fruit becomes the path, and they are joined together in one time. It means: since the nature is originally inseparable from cause and effect, the equality of the four times is the proof. Therefore, even the practitioner thoroughly knows it, and there are no four stages of entry, because it is only the manifestation of the self-knowing appearance that arises in an instant from the mandala of nature. Comprehending without before and after, and without large and small, is the suppression of the ground. To show its greatness, this is the wish-fulfilling jewel, the place where all things arise, the treasure where all things gather, and the wish-fulfilling storehouse. It means: the meaning of realizing non-duality is the close indication of self-knowing, as the wheel of inexhaustible adornment, it is the nature of being without increase or decrease, it is the root and essence of the wheel, it is the nature of being free from going, coming, increasing, and decreasing. To show that the self-born wisdom of awareness itself is the basis of appearance, the realm of equality where all dualistic equality and inequality are equal. It means: for the wisdom that is naturally free from extremes, there is no distinction between samsara and nirvana, the wheel itself is the source of all self-born wisdom. I and non-self, various characteristics are inseparable, it means: because everything is me, and I am everything, therefore there is no characteristic, because in the nature there is originally no distinction such as attachment to self and attachment to suchness, therefore there is only suchness. Therefore it is said: empty and not empty, not abiding in that, they dissolve. However, because it is not a temporary emptiness, nor is it the elimination of appearance, the self-born vajra mandala is an inexhaustible great bliss. It means: that itself, for the disciples, is the mandala of the wheel of adornment, without difference of going and coming, it is self-appearance. In order to be in accordance with that itself, for the sake of the first yoga, in order to show the way the meaning of head and tail are gathered, the mandala of past and future, inconceivable spontaneous accomplishment. It means: the dharma wheel gathers into the two mandalas of samsara and nirvana, that itself is not different in essence, the mandala
Chinese
七种差别的种类繁多，但不混杂且完全圆满，是因为身语意功德事业五种姓的拥有者和第六种不增不减的自性。据说，具备不竭尽的庄严轮六种圆满。无生法界的自生光明连鬘顶，本来无造作无为，自明自然显现。一切生起融入自明大宝藏中。其中，由于远离因缘，本体无法完全把握的是：心自生的智慧。即使是亿万太阳的光辉也无法比拟，此乃庄严轮持续不断显现的心髓。它安住于伟大的善之中，没有作者，不是因缘聚合，不是偶然，而是从初始就以自性觉知的形式显现，这也是自性之理，远离了本体的遮蔽。因此，事物来往和意识的幻化等本体觉知，无有分别地任运自成，并非仅仅是相似的统一，幻化网的秘密心髓也是如此。因此，为了显示事物二者无二，十方无余，人身一切皆聚集。等等，十种法，内外器情，天界恶趣等轮回之法，其自性自然远离边际，因此不住的智慧是四名之本体。所谓“刹土庄严不可思议，是珍宝殊胜之最”，对于基的名称执着而产生的业是错误的，除此之外没有轮回，因此轮回即是胜者的刹土。因此，无生法界和自明二者真实融合。所谓意和法的本体，以名言区分，称为法界和智慧，但二者本体并非造作，而是无别的，这是轮的本体，是关于见和种姓的第一阐述。为了显示道的诸法一时圆满，因此，信行空性因果反复修习无所缘。其中，共同和特殊的信行，暖位顶位忍位世间法的最胜，显现获得和增长，以及
English
The various kinds of seven distinctions are unmixed and completely perfect because of the possessor of the five lineages of body, speech, mind, qualities, and activity, and the sixth, the nature of being free from increase and decrease. It is said that the six perfections of the inexhaustible ornament wheel are complete. The self-arisen, luminous garland top of the unborn realm of reality. From the beginning, uncreated and unmade, self-awareness is naturally clear. All arising and absorption are gathered into the great treasure of self-awareness. That which, being free from cause and condition, cannot be fully grasped as the main thing is: the self-arisen wisdom of the mind. Even the glory of a billion suns cannot compare, this is the essence of the ornament wheel appearing continuously. It abides in great goodness, without an agent, not a combination of causes and conditions, not accidental, but from the beginning, it is clear as the nature of self-awareness, which is also the reason of nature, free from the obscuration of essence. Therefore, the nature of things coming and going and the illusion of consciousness, etc., is spontaneously accomplished without distinction, not just a similar unity, but the secret essence of the net of illusion is also the same. Therefore, in order to show that the two things are non-dual, all ten directions, all human bodies are gathered together. And so on, the ten dharmas, outer and inner containers and contents, heavens and evil destinies, etc., the dharmas of samsara, their nature is naturally free from extremes, therefore the non-abiding wisdom is the nature of the four names. The so-called "fields are adorned, inconceivable, the most excellent of jewels," the karma arising from attachment to the name of the base is wrong, apart from that there is no samsara, therefore samsara itself is the field of the victors. Therefore, the unborn realm of reality and self-awareness are truly united. The so-called essence of mind and dharma, distinguished by terms, are called realm of reality and wisdom, but the essence of the two is not created, but inseparable, this is the essence of the wheel, the first explanation of view and lineage. In order to show that the dharmas of the path are perfected at once, therefore, faith, practice, emptiness, cause and effect are repeatedly practiced without object. Among them, common and special faith, practice, heat, peak, forbearance, the most excellent of worldly dharmas, the attainment and increase of appearances, and that
Chinese
进入到空性意义的一个方面，从无间道以上，到法云地以下，十度和十地，或者说，这些地本身作为所明和能明，以及作为能依和所依的因果，依次进入三道次第，获得普光法身大无相，本来光明，成与不成，珍宝存在。像这样，从无相光明的第一地以外，心识脱离对境，无论如何运用也不会有阻碍，因此无碍就是莲花眼，是身和智慧的来源，难以获得。仅仅是名称，至高享乐，以方便和智慧至高圆满。意思是，为了不阻碍利他事业，显现为身印的文字轮。在那里，清楚地表明了本性难以寻觅。第六耶是五种特性的自性，那是智慧上师的地。这些的意和法无差别，以是殊胜甘露的意义而圆满，因此是道和果的结合。为了展示共同的道路。在道阶本身圆满了十度，因果行持，意思是，从这开始到第五个之间已经过去，并且专门为了自己和他人的利益而努力，这也是先前要做的。为了展示是谁讲述了这个意义的导师。平等觉性的金刚大方便，完全具备，无去无来，不住，一切遍及，以无遍及性讲述。意思是，为了显现第三个真谛的智慧，以特性、本体和作用来说，就像金刚一样伟大，那本身就是自性，因为不是不同的具备。导师普贤王如来的特性，从一个智慧续流中不生，没有被触及，被碾碎，而且也是在没有互相混合的本体中安住的导师所说。阿霍，意思是，意和法无差别的意义。为了说明章节的名称，容易理解。六十二，意思是，由于遗漏了八十幻化品，所以确定了名称。第二十三章的眼部的详细解释。为了展示金刚界的成就，将要开始撰写第二十四章的详细解释。然后，一切如来都成就了不死的金刚。