English
The essence of the name is an understanding that accords with meaning; here, examining from the essence of meaning itself: 'Great Perfection One,' translated by the excellent language of Dharma, because the words are few but the meaning is profound and vast, it is the supreme of languages. Moreover, 'Perfection' means that all phenomena of samsara and nirvana, which serve as the basis for examination, are without obstruction, and self-appearance, like water and waves, is perfected in the self-aware heart essence, bodhichitta. Everything is united there, spontaneously accomplished, yet because neither appearance nor emptiness touches the limit, it is 'Great.' The very basis of examination, as an expression for the method of measurement, manifests the nine successive vehicles and the inconceivable gates of liberation, yet what is expressed appears in the nature of bodhichitta. Again, without being separate from the nature of bodhichitta, it is perfected, and those unobstructed vehicles are the path for seeing this, and the ultimate fruit of the path is bodhichitta itself, thus it is perfected in that. However, the appearance and nature of bodhichitta are not cognized by anything, and being inseparable from it, it is 'Great.' As the collection of qualities to be realized as the object, unmingled with the wheel of adornments of the body families, all that is deluded is perfected in the nature of bodhichitta, yet it is free from the characteristics of cause and effect or channels and winds, and is not fixated on anything, thus it is 'Great.' All the qualities and virtues of the path of the eight vehicles appear in utmost yoga, and again are perfected in self-aware bodhichitta, yet are not defiled by the stains of clinging to the view and meditation of the lower vehicles, thus it is 'Great.' Therefore, in the heart essence, bodhichitta, self-aware wisdom, all phenomena of appearance and sound are spontaneously perfected as the nature of the fruit, perfected in the very nature of self-born wisdom, the indivisible five wisdoms, like the spontaneously perfected perfection, like the precious, powerful horn of a rhinoceros, all the qualities and virtues of the fruit are spontaneously perfected, this is what is called 'Perfection.' Great, all the phenomena of samsara and nirvana are spontaneously perfected in bodhichitta, thus spontaneously accomplished in the great self, for others, even mere terms are not fixated upon, this is what is called 'Great.' 'One' means that the ground is the place of abiding and reliance, the self-aware heart essence, bodhichitta, transcends the realm of thought and expression, not established anywhere, even without a basis or something based upon it, it is of all phenomena.
Chinese
成为处所。无论轮回涅槃的一切法如何显现，由于不离菩提心，故为基础之自性。大圆满自性无有而无尽。从空性中生出一切，故轮回涅槃以道摄持的一切法皆依赖菩提心而显现。不离其状态，复又融入其中。八乘道的一切事业，也依赖阿赖耶大地上，各自的需求得以成就。六道众生的共同显现，也皆于此显现而成就，故因依赖之故，亦称地。因此，菩提心阿赖耶是清净一切烦恼之基础的所依，如此区分，他生的道者如是说。所谓“一”之名相，乃是相对而言，若为何者，则可称为名相。即世间能取所取之地，外道执着常断之地，声闻阿罗汉从果中修持，清净显现白法的地，菩萨极喜地等十地，内外密咒清净智慧道，以及方便道各自的十地，有漏无漏各自的持明地等，无论如何显现，菩提心地皆为自生智慧一味一体。犹如黄金所造之物皆为黄金一般，一切皆为自生智慧之状态一味一体。甚深瑜伽之时，此自生智慧不可次第行进，于因之时，已显示一切果法之能力，故称一地。若然，称说地之名相，菩提心岂非成为众多耶？不然，所有这些地，皆因菩提心未证悟，证悟少分，以及证悟极多的差别而安立，其自性并未成为众多。因此，菩提心之义真正落入之处，这些地无须次第行进，于此圆满，于此证悟，故圆满总持之地。顺便一提，无论一人从高低何处进入，因意义显现的总持地压制而为一，乘之差别如何行进地道，然意义法界无多，故说一。
English
Becoming a place. No matter how all the dharmas of samsara and nirvana appear, since they do not deviate from Bodhicitta, they are the nature of the ground. The great self-awareness itself is without existence and inexhaustible. Since everything arises from emptiness, all the dharmas encompassed by the paths of samsara and nirvana appear in reliance on Bodhicitta. Without moving from that state, they dissolve back into it. All the activities of the eight vehicles of the path also rely on the great ground of the Alaya to accomplish their respective needs. All the common appearances of the six realms also manifest and accomplish themselves in it, and therefore, because of reliance, it is also called the ground. Therefore, Bodhicitta Alaya is distinguished as the basis for purifying all afflictions, and the followers of other paths say so. The term "one" is also relative; if it is something, it can be called a name. That is, the ground of grasping and apprehended in the world, the ground where non-Buddhists fixate on permanence and annihilation, the ground where Hearers and Arhats cultivate from the fruit, the ground where pure white dharmas are clearly seen, the ten grounds such as the Joyful Ground of Bodhisattvas, the path of pure wisdom of inner and outer Mantras, and the ten grounds of the respective skillful means paths, and the grounds of the respective Vidyadharas with and without outflows, no matter how they appear, the ground of Bodhicitta is one in self-born wisdom. Just as things made of gold are all one in gold, everything is one in the state of self-born wisdom. At the time of profound yoga, this self-born wisdom cannot be traversed sequentially; at the time of the cause, it has already shown the ability of all the fruits, so it is called one ground. If so, by stating the names of the grounds, does Bodhicitta not become many? No, all those grounds are established based on the differences of Bodhicitta not being realized, being realized in small part, and being realized in great part, but their nature does not become many. Therefore, the meaning of Bodhicitta truly falls into place, these grounds do not need to be traversed sequentially, they are completed here, they are realized here, so it is called the ground of complete mastery. Incidentally, no matter where one enters from high or low, because the ground of complete mastery, where meaning manifests, is pressed down, it is one, and how the path of grounds is traversed by the distinctions of vehicles, but the meaning of Dharmadhatu is not many, so it is said to be one.
Chinese
就地的这些名称来说，是唯一的。如果证悟了这一点，就无法逐步前进到下面的阶段。逐步前进的所有功德也都在这一点上圆满，并且自然成就于这一点，因此被称为“一”。在指出了其体性意义的第一个名称之后，第二个名称是“菩提心，觉性的布谷鸟”。这是比喻和意义两方面的命名。意义是，“做”的那个本体，即菩提心的精华，烦恼和错乱等自性的一切法，本来就没有成立，也无需对治的修习，而自体的自性，知识言语所不能及的，就是“菩提”。轮回涅槃或者器情的一切法，无论如何显现，都以不增不减的方式，在菩提心中成为一体，没有分别，因为脱离了名称的各个部分，所以是“菩提”。“嗟，心”是指那不混杂、完全圆满的体性，八识的自性，本来自然地不向任何边际移动，具有本来清净的光明自性，不舍弃任何边际而自然清净，三时不动摇。“那么，如此这般的意义，自性清净的那个，不能在士夫的心识中显现吗？”如果问，是可以显现的。所谓“觉性”，众生的觉性，在能取所取中显现为意识，当觉性自身的自性显现的时候，意识就显现为自生的智慧。意识的根基清净，脱离了能取所取的根本，轮回彻底止息。自证智慧没有根和叶，遍布一切处，圆满广大，自然成就，那就是真如。“布谷鸟”是比喻，例如，春天布谷鸟鸣叫的时候，大家都心生欢喜，同样，当士夫在殊胜的心识中，真如的意义清晰显现的时候，在无为的境界中，能取所取的细微和行为造作自然不明显，超越了言语，自然成就，这就是生起不为造作所困扰的喜悦，是如实了知并进入其中的意义。如果更详细地解释，圆满的例子是：布谷鸟是所有鸟类的君主，血统高贵，声音悦耳，没有缺点，不是突然被任命的鸟王，而是本来就是，时
English
In terms of these names of the ground, it is one. If one realizes this, one cannot proceed step by step to the lower stages. All the qualities of proceeding step by step are also perfected in this very point, and naturally accomplished in this very point, therefore it is called "one." After pointing out the first name that signifies its essence, the second name is "Bodhi-mind, the cuckoo of awareness." This is named in both metaphor and meaning. The meaning is, that very essence of "doing," which is the heart of Bodhi-mind, all phenomena of afflictions and delusions, etc., are not established from the beginning, and there is no need for antidotal practice, and the self-nature of the self, which is beyond the reach of knowledge and words, is "Bodhi." Samsara and Nirvana, or all phenomena of vessel and essence, no matter how they appear, are united in Bodhi-mind in a way that does not increase or decrease, without separation, because they are free from the various parts of names, therefore it is "Bodhi." "O mind" refers to that unmixed, completely perfect essence, the self-nature of the eight consciousnesses, which naturally does not move to any extreme from the beginning, has the nature of naturally pure luminosity, does not abandon any extreme and is naturally pure, and does not waver in the three times. "Then, such a meaning, that which is naturally pure, cannot appear in the mind of a person?" If asked, it can appear. The so-called "awareness," the awareness of beings, appears as consciousness in grasping and being grasped, when the self-nature of awareness itself manifests, consciousness manifests as self-born wisdom. The basis of consciousness is pure, free from the root of grasping and being grasped, and Samsara is completely stopped. Self-cognizant wisdom has no root or leaves, pervades everywhere, is perfectly vast, and is naturally accomplished, that is Suchness. "Cuckoo" is a metaphor, for example, when the cuckoo sings in spring, everyone rejoices, similarly, when the meaning of Suchness clearly appears in the excellent mind of a person, in the state of non-action, the subtle and coarse of grasping and being grasped and actions are naturally not noticeable, transcending words, and naturally accomplished, this is the arising of joy that is not troubled by effort, it is the meaning of truly knowing and entering into it. If explained in more detail, the example of perfection is: the cuckoo is the king of all birds, of noble lineage, with a melodious voice, without defects, not a bird king suddenly appointed, but has been so from the beginning, time
Chinese
按时出现且不违背时令，掌握绵羊生命，以及乌鸦具有一切功德等六种譬喻。意义是，无论自明觉之心菩提心如何显现，从根本上清净能取所取，俱生任运成就普贤王如来的状态，因此能自在掌控一切法，这是第一个譬喻。如同出身高贵者声音美妙且无有缺失一般，自明觉之心菩提心的自性于三时中不变，且能满足所化众生最上智慧，不被相好部分的缺失所染污，并且如同不是人为捏造的乌鸦一般，菩提心不是由因而生，不是由缘而起，远离他人的造作，如是宣说。如同按时出现且不违背时令一般，自明觉菩提心虽然显现为任何事物都不会停止，但其体性聚集于法界中，除了法界本身之外，不缘于显现的边和空性的边，因此不会违越。如同听到杜鹃鸟的叫声就知道绵羊不会死而能存活一般，能取所取的错乱以及道上的所有勤作，在自明觉无为圆满的状态中，从出息中错乱勤作自然清净。如同杜鹃鸟俱生具有乌鸦的一切功德一般，证悟的自明觉本身安住于不费力气之果的一切功德任运成就之中。因此，在《根本誓言》中说：‘金刚六字如乌鸦，勤作疲惫而出息。’所说的自明觉之心菩提心即是如此。如同听到杜鹃鸟的叫声一般，在智慧中清晰显现之时，如同绵羊出息一般，三界能取所取的错乱所导致的疲惫，以及修行者们各自为了自己所作的勤作所导致的疲惫，证悟心之菩提心的理性能在一瞬间不舍勤作而自清净，因此说是出息而得以休息。因此，这是第二个名称，即从所诠释的意义方面而安立。第三个从所诠释的词句方面而安立，名为金刚六字，是说成果极其难得。金刚，即金刚石，是任何事物都无法摧毁和破坏的。如同意义，心之菩提心不是行境，超越了知和言说，是远离生灭的金刚一般。