English
Earth. Purity is the mind unblemished by delusion, not swayed by various diverse concepts of external objects. The nature of mind is rootless, so there is nothing left over. Since having a root, not having a root, appearing, and not appearing cannot be established, it is merely imputed. Moreover, that imputation is empty by imputation. Because imputation is self-liberated, imputation is not even established as a basic name, not even established as a word of designation. Because there is no need to repeat, there is no cause for reversal; it is not doubt, speculation, or discrimination. Because there is no condition for reversal, it is not stained by karma and habitual tendencies. Because there is no result of reversal, it is not established as heaven and the lower realms. Thus, the rootless nature of mind, washing does not purify it, like the sky. Because mind has no nature, nothing can ascertain it. Because it is not established as one, it is not different. Because it is not established as two, it does not abide in one either. Because it has no cause, it is not produced by conditions. Because it does not discriminate whether it is or is not, it cannot be determined as "like this." Since it cannot be determined as one like this, however it is imputed, it appears just like that. Thus, the nature of mind, for which no reason can be found anywhere, is called emptiness, free from grasping. Therefore, because mind-nature has no cause, no nature can be established anywhere. Because mind-nature has no birth, karma and its result are not true. Moreover, because it has not been born before, there is no connection with body and mind. Thus, because birth does not abide, there is no connection between different discriminations and mind-nature. Because it is impossible to be born later, there is no connection with the fruit and maturation accumulated by karma. Moreover, because the key point of not having been born before is primordial purity. The key point of not being born now, but abiding, is that appearance is merely awareness, the nature of reality is liberated. The key point of being impossible to be born later is that mind-nature has no basis. Like that, when mind transforms into the nature of reality, its essence, which is the imputed dharma of names, becomes the object of expression, and the dharma that is not a name, which has not become the object of wisdom and intelligence, these are not sudden, but from the beginning, they exist in a spontaneously accomplished manner in various ways. Because of that reason, consciousness is an imputed dharma, and things are imputed generalities.
Chinese
所有未成为“仅此而已”之境的法，除了假立名言之外，什么也没有。那也是心性处于无造作的状态中。这些话概括了第二个要点，即如何完整地在瑜伽士的身心中显现，分为三个内涵来阐述。现在，概括第三个要点，即如何完整地在自身的身心中显现所有超越痛苦的法，分为四个内涵来阐述，首先简要地说明身心如何圆满，以“嗟”等四个词语来阐明。这是第一个内涵。现在是第二个内涵，即为了进入真言，根本之法如何在此圆满地显现：那觉性智慧本身就是坛城。主要显现为五种姓，因此轮回与涅槃的主体是觉性。眷属显现为勇士和勇母，因此，觉性本身圆满了内外之法。所谓“其主尊是本尊”，即觉性显现为一切的根本。显现为独立的和如父母一般。供养，即外、内、秘密，觉性本身是一切的根本处。真言，念诵等，觉性本身成为念诵的对境。手印是根本和誓言手印等，觉性本身是所有应该执持的对境。如果以空性来印持，就能从三界中解脱。所谓“三摩地”，即如是、普现、因等。如果心不从如是性中造作，就会生起显现于显现中解脱的体验。如果不如此造作，就会显现于一切而自解脱。那是一切的因。灌顶，即外、内、秘密，心如外般显现，因此显现如内般显现为空性，如秘密般显现为觉性。所谓“誓言”，即根本是身语意，支分是数量，心是轮回与涅槃的根本，并且从中显现出支分之法的无量类别。所谓“口诀轮”，即见解的口诀、修行的口诀、行为的口诀，心成为见修的基础。体验，即觉知的体验清晰和安乐，以及显现的体验清晰，心性本身不是乐明二
English
All dharmas that have not become the state of "only this much" are nothing other than mere imputation. That is also the mind itself gathering in a state of non-fabrication. These words summarize the second point, which is how to fully manifest in the body and mind of a yogi, explained in three inner meanings. Now, summarizing the third point, which is how to fully manifest all dharmas that transcend suffering in one's own body and mind, explained in four inner meanings, first briefly explaining how body and mind are perfected, clarified by the four words beginning with "Kye." This is the first inner meaning. Now the second inner meaning, which is how the root dharmas that cause entry into mantra are fully manifested therein: That awareness-wisdom itself is the mandala. The main one arises as the five families, therefore the lord of samsara and nirvana is awareness. The retinue arises as heroes and heroines, therefore awareness itself perfects the outer and inner dharmas. "Its lord is the deity," meaning awareness itself arises as the basis of all. It arises as independent and like father and mother. Offerings, outer, inner, and secret, awareness itself is the abode of all. Mantra, recitation and so on, awareness itself becomes the object of recitation. Mudra is the root and the samaya mudra and so on, awareness itself is the object to be held by all. If sealed with emptiness, one is liberated from the three realms. "Samadhi" means suchness, all-appearing, cause, and so on. Thus, if the mind is not fabricated from suchness, the experience of appearance liberating upon appearance will arise. If it is not fabricated in this way, it will appear to all and be self-liberated. That is the cause of all. Empowerment is outer, inner, and secret. Mind appears as outer, therefore appearance appears as inner as emptiness, appears as secret as awareness. "Samaya" means the root is body, speech, and mind, and the branches are numbers, mind is the root of samsara and nirvana, and from it appear countless categories of branch dharmas. "Instruction wheel" means the instruction of view, the instruction of meditation, the instruction of action, and the mind becomes the basis of view and meditation. Experience is the experience of knowing is clear and blissful, and the experience of appearance is clear. Mind itself is not bliss and clarity.
Chinese
此后，如是生起次第，从层层生起，至各尊之身之生起次第，意为智慧本身次第证悟，一切法一时融会贯通。如是，第二个内涵，即是进入真言之根本诸法，已于彼处圆满显示。现在，第三个内涵，即是将行持之法于彼处圆满显示，即是听闻与断除增益，依于心而断除内外之增益。思维与以心压制烦恼之首，而令其明澈为智慧。禅修，意为从根本上断除心之烦恼。智慧本自成佛，故于见解无有希冀与疑虑。于此恒常行持，故于行持无有取舍。于此无有明暗，故禅修如河流之大风。布施，即是施舍，即是大施舍，即是极大的施舍。戒律即是积聚善法，成办有情义利之戒律。于甚深法 निश्चित(藏文，梵文天城体，निश्चित，梵文罗马拟音，niścita，汉语字面意思： निश्चित) 必定思维之忍辱，安忍痛苦，以及不作任何念想之忍辱。精进即是盔甲之精进，军队之精进，以及勇猛承担之精进。功德显现之禅定，以及超越之大禅定，以及调伏世间心之禅定。听闻、思维、禅修之智慧。胜伏他者之力量，战胜魔军，以及摧毁轮回军队之力量。具有所缘之愿，无有对境之愿，以及不可思议之愿。一切智智，以及一切种智，以及不颠倒之智慧。如是，总摄一切之方便，以及令他者趣入之方便，以及种种方便。彼等亦皆从智慧之力量所生，于彼等一切之彼岸，法性离于戏论，以及智慧真实现三之法性安住。善业，即身之三业，语之四业，以及意之三业，总共十种行持等，一切白法之行持，皆于身心之相续中生起。如是，第三个内涵。现在是第四个内涵，真实
English
Thereafter, the generation stage, from the layered generation to the generation stage of the bodies of the individual deities, means that wisdom itself is gradually realized, and all dharmas are comprehended at once. Thus, the second meaning, which is to enter the fundamental dharmas of mantra, has been fully revealed there. Now, the third meaning, which is to fully reveal the practices of the path there, is to listen and cut off the imputations, relying on the mind to cut off the internal and external imputations. Thinking and suppressing the head of afflictions with the mind, and making it clear as wisdom. Meditation means to eradicate the afflictions of the mind from the root. Wisdom is inherently enlightened, so there is no hope or doubt in view. Constantly practicing this, so there is no acceptance or rejection in practice. There is no light or darkness in this, so meditation is like the great wind of the river. Giving is giving away, which is great giving, which is extremely great giving. Discipline is the accumulation of virtuous dharmas, the discipline of accomplishing the benefit of sentient beings. Patience is definitely thinking about the profound dharma निश्चित(Tibetan, Devanagari, निश्चित, Romanized Sanskrit, niścita, Literal Chinese meaning: निश्चित), enduring suffering, and patience without any thought. Diligence is the diligence of armor, the diligence of the army, and the diligence of courageously undertaking. The samadhi of manifesting qualities, and the great samadhi of transcendence, and the samadhi of taming the worldly mind. The wisdom of listening, thinking, and meditating. The power to overcome others, to defeat the demonic army, and the power to destroy the army of samsara. Aspiration with an object, aspiration without an object, and inconceivable aspiration. Omniscient wisdom, and all-knowing wisdom, and non-inverted wisdom. Thus, the means of summarizing everything, and the means of causing others to enter, and various means. These also arise from the power of wisdom, and beyond all of them, the nature of reality is free from elaboration, and the nature of reality of the three realities of wisdom abides. Virtuous deeds, namely the three deeds of body, the four deeds of speech, and the three deeds of mind, a total of ten practices, etc., all the practices of white dharmas arise in the continuum of body and mind. Thus, the third meaning. Now is the fourth meaning, the real
Chinese
所有自性之法，都圆满地在那上面显示，譬如用麻油磨砺锋利、有原料的铁剑。简易之法如魔术表演。广大之法如登上中央的须弥山顶。那也依赖于上师的窍诀。这是与安住于身体相结合的。聚集的智慧如盐和胶水。散布如向天空撒云。救度的如提婆巴拉之子，救度者的儿子手持武器。行动的如大幡被风吹动。遍布的如芝麻被油遍布。觉性广大故为法界，明亮故显现为觉性，是真实可见的。如此，显现而无自性故为身，明亮而无分别故为智慧，本体从本来清净故为自之住法。从其安住的方面说是基，从显现的方面说是道，从究竟的方面说是果。这样称呼。从自之本体的方面说是证悟，对于有境从分别的方面说是如证悟之方式出现。在道上显现故为光，显现是真实故为颜色，了知之分毫不间断故也显现为五境。它超越事物，不是以实物成立，故如一切空性。不是以心的分别念，故如一切无戏论。它从不变的方面显现为本体，从显现的方面显现为自性，从周遍一切的方面也显现为大悲。它不造作故为任运，自明故为自性，不变故为大自在。它是初始的基故为本来清净，它的显现方式显现为任运成就，它显现为多种多样故显现为任运成就八门。是佛和心之总基。从基和基之识的差别，所知向外看故为迷乱之基。这些是第三个总义，以从轮回中解脱的瑜伽士的身和心如何圆满为基础而显示的。现在以第四个总义，三宝如何在自己的身体上圆满来显示，以内涵二者来显示之第一个
English
All the dharmas of self-nature are completely shown on that very thing, like sharpening a sharp iron sword with raw materials with sesame oil. The easy method is like a magic show. The great method is like going to the top of Mount Sumeru in the center. That also depends on the guru's instructions. This is combined with abiding in the body. The wisdom that gathers is like salt and glue. Spreading is like scattering clouds in the sky. The deliverance is like the son of Devapala, the son of the savior holding a weapon. The moving is like a large banner being blown by the wind. The pervasive is like sesame seeds being covered with oil. Because awareness is vast, it is the expanse; because it is clear, it appears as awareness, which is truly visible. Thus, appearing but without self-nature is the body; clear but without conceptualization is wisdom; the essence is pure from the beginning, so it is one's own way of dwelling. From the aspect of its abiding, it is the ground; from the aspect of manifestation, it is the path; and from the aspect of completion, it is the fruit. Thus it is called. From the aspect of one's own essence, it is realization; and from the aspect of the object, it appears as the way of realization from the aspect of conceptualization. Because it appears on the path, it is light; because the appearance is real, it is color; and because the aspect of knowledge is uninterrupted, it also appears as the five objects. It transcends things and is not established as a substance, so it is like all emptiness. It is not a conceptualization of the mind, so it is like all non-proliferation. It appears as essence from the aspect of immutability, appears as self-nature from the aspect of appearance, and also appears as great compassion from the aspect of pervading all. It is effortless because it is unmade, self-luminous because it is self-nature, and great sovereignty because it is immutable. It is the basis of the beginning, so it is primordial purity; its way of appearing manifests as spontaneous accomplishment; and because it manifests in various ways, it manifests as the eight doors of spontaneous accomplishment. It is the basis of the Buddha and the general mind. From the difference between the ground and the knowledge of the ground, the knowable looks outward, so it is the basis of delusion. These are the third general meaning, which is shown based on how the body and mind of a yogi liberated from samsara are complete. Now, the fourth general meaning, how the Three Jewels are complete in one's own body, is shown by the first of the two contents.