English
It is indicated by statements such as "all activities subside." Thus, the awareness arising from the unconditioned realm of body, speech, and mind, with the essence of immaculate purity, causes all the actions bound by the self-continuum of body, speech, and mind to subside. This means: the place to be subsided is the realm, the method of subsiding is the guru's instructions, and the meaning of subsiding is the inseparability of realm and awareness. Having subsided in this way, all phenomena are self-purified in their appearance as the place, and with the unobstructed essence of the heart, one directly cuts through the appearances of objects and the self-appearances of the inner mind with the experience of direct transcendence. This arises from the special method of relying on the guru. In this way, all outer and inner appearances, through the key point of no arising, with the essence of the assembled lamps of the nature of reality, one personally experiences the extraction from the bondage of the three realms of samsara. Thus, the phenomena of appearance and sound, with the essence naturally abiding in themselves, cause appearance and awareness to be liberated as non-dual. This Great Perfection distinguishes itself from other vehicles by directly severing the lifeline of samsara, and this is the essence of this tantra. However, it is not as if there is no basis for the common vehicles. With the essence of the heart that pervades everything and is vast in its own face, one attains Buddhahood without abandoning the basis. This means: gathering all the realms of phenomena into the four lamps is the direct instruction. This is not something that arises or is made temporarily, but rather the essence of the great primordial purity of the nature of reality, which subdues all common phenomena and their individual characteristics. This means: what controls is the nature of reality, what is controlled is one's own unconditioned mind, and the intention of what is subdued does not fall into the three realms. Moreover, this awareness, with the essence of great emptiness, exhausts those who grasp at things as real, which means: it causes experience to increase more and more. Moreover, it is not a nihilistic emptiness, but with the essence of self-luminous great light, it counteracts the darkness of ignorance in samsara. The army is desire, hatred, and delusion; the forces are various different thoughts; and one averts them with the three: skillful means, wisdom, and one's own experience. Moreover, relying on the statement that the basis of the Great Perfection is the knot of transformation, the basis and the path are equal; relying on the statement that the path is a straight and direct route, the path and the result are equal.
Chinese
依赖于宣说果位原始解脱，以见地的精华使一切高低乘变得平等，凭借没有任何不圆满之处的境界。如此这般种种显现，以无分别的再三明晰的精华，从根本上遣除对轮回的执着，这是由相续中生起死亡无常而产生的。以秘密真实的现量心滴精华，使有情众生的处所空尽，是依赖于法界的智慧金刚链身。因此，以法界和智慧自圆满的精华，用法性的显现现量套索水灯来观察，这是依赖于上师口诀的要点而实现的。因此，智慧金刚链是没有所缘境依托的外在法界虚空中显现，从而使一切法现量达到标准的，这是从法界和智慧无二无别中产生的。因此，胜于其他法类的精华确定是总摄一切意义的。如是这般的佛陀密意是，大圆满独一明点远离一切勤作的作为和能作。如是宣说了第一摄义，广大法性大圆满精华完全圆满的界，以七个内涵来阐释。现在宣说第二摄义，具五种功德的道大圆满，觉知智慧的游舞，种种道显现的界。以三个内涵来阐释，首先简要阐释道大圆满自性的生起智慧是：大象的光芒极其显现菩提萨埵谛听。等等来阐释，呼唤集结者谛听，从而策励。那也是将一切基础法确定为四法类，从而将一切果位法确定为五法类，并且一切佛陀的道之法确定为具备五五成双，从而确定。如此这般一切道也是显现，那也是将基础法划分为四四，一切所知都是四组的关键。道之法阐释为五法类是，道安住之时是五种智慧，生起的次第是修习五道的五种支分时生起。道圆满
English
Relying on the proclamation of primordial liberation in the fruition, the essence of view makes all vehicles, high and low, equal, through the state of having nothing incomplete. Such diverse appearances arise, and with the essence of repeatedly clear non-discrimination, the attachment to samsara is reversed from its root, which arises from the arising of impermanence of death in the continuum. The essence of the secret, authentic, direct heart-drop empties the abodes of sentient beings, which is the wisdom vajra chain body that relies on the expanse. Therefore, with the self-perfected essence of expanse and wisdom, the appearance of dharmata is observed with the direct lasso water lamp, which is accomplished by relying on the key points of the guru's instructions. Therefore, the wisdom vajra chain, appearing in the outer expanse of space without the support of an object of focus, thus all phenomena are manifestly brought to measure, which arises from the inseparability of expanse and wisdom. Therefore, the essence that excels other dharmas is definitely the one that encompasses all meanings. Such a secret intention of the Buddha is that the Great Perfection, the single bindu, is free from all efforts of action and agent. Thus, the first condensed meaning is explained, the vast dharmata, the Great Perfection, the essence, the completely perfect expanse, is explained in seven inner contents. Now, the second condensed meaning is explained, the five-fold path, the Great Perfection, the play of knowing wisdom, the expanse in which various paths appear. It is explained in three inner contents, first, the concise explanation of the arising wisdom of the self-nature of the path Great Perfection is: "Elephant's rays of light, greatly illuminating, Bodhisattva, listen!" and so on. Calling the compiler to listen, thereby urging. That is, all the foundational dharmas are determined as four categories of dharmas, thereby determining all the fruition dharmas as five categories of dharmas, and all the Buddha's path dharmas are determined as having five pairs of fives, thereby determining. In this way, all paths are also appearances, that is, dividing the foundational dharmas into four fours, all knowable things are the key to the four groups. The explanation of the path dharma as five categories is that when the path abides, it is the five wisdoms, and the order of arising is when the five branches of training on the five paths arise. Path completion
Chinese
在地的阶段，从五身中显现五智的作用，这就是它的要点。能确定获得果位，是因为在习惯果位的时候，断除其他的戏论。当果位圆满的时候，一切法同时解脱，这就是它的要点。而且，在道上显现的智慧，是无上瑜伽道的殊胜之处，远离一切勤作和修持。它超越了所有共同的乘，如波罗蜜多等，因为这是诸佛唯一的道路，远离戏论。难以修习的甚深道，是金刚萨埵幻化道；广大的波罗蜜多道，计算着无数的法之差别；大圆满道，依赖于显现，因此显现被认为是法性而解脱。所以，最甚深的法性被称为超越地道。因此，大圆满的关键在于远离戏论，谁能进入这远离在道上行进、于地道上修习的痛苦，以及远离一切疾病的自圆满清净道呢？那就是具有大圆满根器的人。这样有缘分的人，舍弃世间的一切行为，接近于从虚假安乐道中解脱。因此，谁能知道过去、现在、未来一切诸佛的这个大秘密道，谁就不会再堕入三界。此道没有歧途和退转的污垢，一和二的无量对境，以及对治的智慧，不会产生“只有这么多”的想法，这无法衡量的道的精髓，超越了数量和生起的次第。如是，首先简要地展示了自宗大圆满道生起的智慧。现在，第二，为了详细展示道的法性，展示了五种生起次第，即通过“五智、五识”等来展示。这些也都是从不变的原始基础中显现的，显现本来自成，空性本来自在，因此粗糙的事物不会存在。明性本来自证，因此不依赖于其他的知识。基础本来自净，因此从未有过烦恼的污垢。解脱本来自解脱，因此不依赖于对治和外力，显现为五智。
English
In the stage of the ground, the activities of the five wisdoms manifest from the five kayas, and that is its key point. The definitive attainment of the result comes about because, at the time of familiarizing oneself with the result, one cuts off the elaborations of others. At the time when the result is perfected, all dharmas are liberated simultaneously, and that is its key point. Moreover, the wisdom that appears on the path, the ultimate yoga of effortless abiding, is superior to all common vehicles such as the Paramitas, because it is the single path of the Buddhas, free from elaboration. The profound path that is difficult to train in is the illusory path of Vajrasattva; the vast path of the Paramitas calculates countless distinctions of dharmas; and the path of Great Perfection relies on appearances, so appearances are liberated as the nature of reality. Therefore, the most profound nature of reality is called transcendence of the bhumis and paths. Therefore, due to the key point of the Great Perfection being free from elaboration, who enters the self-perfected, utterly pure path that is free from the suffering of progressing on the path and training on the bhumis, and free from all diseases from the beginning? It is one who has the fortune of Great Perfection. Such a fortunate one abandons all the activities of the world and is close to liberation from the artificial path of happiness. Therefore, whoever knows this great secret path of all the Buddhas of the three times will not turn back in the three realms. In this, the stains of straying and reversing the path are exhausted, and the essence of the immeasurable objects of one and two, and the antidote wisdom, does not arise with the thought, "Only this much." This immeasurable essence of the path transcends number and the order of arising. Thus, first, the wisdom arising from the self-tradition of the Great Perfection of the path is briefly shown. Now, secondly, in order to extensively show the nature of the path, the fivefold order of arising is shown, that is, it is shown through "the five wisdoms, the five consciousnesses," and so on. These also arise from the unchanging, primordial ground. Appearances are self-arranged from the beginning, and emptiness is self-abiding from the beginning, so coarse objects do not remain. Clarity is self-aware from the beginning, so it does not rely on other knowledge. The ground is self-pure from the beginning, so it has never had the stains of afflictions. Liberation is self-liberated from the beginning, so it does not depend on antidotes or external forces, and it appears as the five wisdoms.
Chinese
因此，要努力于道，不再退转。五种智慧是：了知外内之显现为空性，从而从执著事物为自性中解脱。了知空性即是法身，从而超越言辞和文字。了知空性是二无别，从而轮回和涅槃的执著自然止息。了知二无别从边解脱，从而不落于任何一方。了知从边解脱是安乐，从而所有密咒之道都超越乐空。五种境是：身的境是法界，因此法界与觉性无有分离。智慧的境是光明，因此自光没有生灭。明觉的境是明灯，因此法性显现为现量。明点的境是光芒，因此了知显现的自性。胜慧的境是法性，因此是无为法。也显现为五种证悟的自性。所谓：了悟法身明点为唯一，从而从众多的差别中解脱。了悟唯一为离戏，从而断绝言辞和文字的边际。了悟离戏为不可言说，从而，一切万象皆为法性自生。了悟不可言说为自清净，从而从遮蔽和分别念中解脱。这是智慧的游舞显现于道。五种心是：执著种种的心，思维为自解脱，从而断绝了忆念和思虑。广大遍布的心，认识为自清净，从而显现从显现中解脱。执著明觉部分的心，觉知在自性中明了。所知不会变为其他。收集境的心，根识自在解脱，从而不舍欲望而圆满。收集其他显现的心，观察六识的迁灭，从而不舍而解脱为其他清净。五种法是：无自性的法，了知显现为无自性，从而错乱的显现止息。无相的法，了知为自清净，从而身色和手印止息。无缘的法，了知为无所依，从而对见、修和行执著止息。不可言说的法，了知为不可说，从而对法和文字的执著止息。戏论言辞的法，了知意义在自身，从而其他的宗派止息。也显现为五大种的自性。所谓：虚空显现为无有遍布的原始光明，从而空性自解脱。地显现为无有坚硬的稳固，从而功德的游舞圆满。火显现为无有热