English
It is called the essence condensed from practicing it. Because seeing the appearance of the colors of the five wisdoms and the appearance of the shapes, it is a tantra that does not fall into the three realms, therefore it is called tantra. For the tantra of means, what is symbolized is the basis, because there is no Buddha or sentient being that does not rely on the basis of mind, so it is a tantra that holds both, therefore it is called tantra. Merely relying on the symbol, one can understand the meaning within, therefore the meaning is understanding, and one can attain Buddhahood merely through understanding the meaning, therefore it is the tantra of the Buddha, so it is called tantra. What is symbolized is the tantra of means, what is symbolized manifests by relying on the oral instructions of the lama, and from that manifestation, even the Buddha does not have it, seeing it manifestly by relying on that self-continuum, therefore it is a tantra in which true qualities manifest, so it is called tantra. Those are the tantras of meaning. If you say that there is no tantra in meaning, because meaning itself is the tantra, because apart from meaning, one cannot find other false tantras, so meaning itself is the tantra, because it is understood as the tantra, so there is nothing else. That is also because meaning is the nature of reality, so it is a tantra. In this way, by distinguishing and explaining the tantra of meaning and the tantra of words, the past and worldly retinues, arose the happiness of body rejoicing, speech satisfying, and mind pleasing, the body, speech, and mind arose with special happiness, therefore they were amazed at themselves, seeing where this came from, it is the kindness of the teacher, therefore, Vajrajnana Lord Yeshejnana and wisdom are inseparably holding, sitting in front of him, joining palms, holding the vajra in hand, using wisdom to create these words, prayed. Calling out with "Kyema," it is only certain. The sixth is looking outward at the six realms of beings, from the immeasurable compassion that focuses on sentient beings, emanating as the bodies of the six Thubpas, cutting off the conceptual thoughts of the six realms of beings, looking inward at the six afflictions, enjoying the six wisdoms. Because looking at the secret place, the fruit ripens into the six bodies. Because looking at the supreme six samadhis, the inner obtained the freedom of the six dharmata. Therefore it is called the sixth. The vajra will not deviate from the benefit of sentient beings at all times. Holding means the initial generation of bodhicitta.
Chinese
那时承诺要做利益众生的事情。如果词和义的续部次第是那样的话，那么结集者为了利益他人而祈祷说：在未来的时候，由于粗细的生起，心被各种不同的分别念所染污，被三种毒所折磨，自性是粗重的，或者根不全，肢体不全，恶业，或者也可能是积累了善业的，无论是哪一种，将所有清净见传承的关键汇集起来，以诀窍，如果一个具有信心的补特伽罗修持，以智慧现前的方式，对于自己的觉性，将所有精华汇集为一，我将为未来各种不同的心识的众生，如何如所说般地讲述汇集的修持方法。这样祈祷之后，彼即导师金刚持承诺要救度所有有情众生，我将成办究竟的利益有情之事，请您心中不要有任何疑惑。这样献上请求和祈祷。这样，以汇集的意义，最后的意义，最初的那些意义，说明事情的真相，先是展示了圆满的利他，现在，第二个支分意义，导师回答说，那些续部的词句虽然无边，但意义是这样的。这样展示道：从那之后，祈祷之后，从那之后，导师是针对具有特殊功德者。教言不是虚假的，给予是指最初结集者的耳根。后来，上师给予弟子的耳根。给予的方式是怎样的呢？从牛奶中提取酥油一样，从汇集的意思出发而给予教言。如果汇集为十七个词句的续部，就像这样展示。词句的所说如何说呢？无论说什么。所有应知的一切，次第汇集而展示，词句的戏论全部都只是计算而已，但是这样无法从意识的此岸的分别念中解脱。因为没有不了解是虚假意识分别念的。如果十七续部的要义是汇集语言和意义而展示，深奥的集聚是将所有意义汇集为十一个词义。这里展示了十一个词义。最初是觉悟。
English
At that time, the promise was made to do things that benefit sentient beings. If the order of the tantras of words and meanings is like that, then the compiler prayed for the benefit of others, saying: In the future, due to the arising of gross and subtle, the mind is defiled by various different conceptualizations, tormented by the three poisons, the nature is coarse, or the senses are incomplete, the limbs are incomplete, bad karma, or it may also be the accumulation of good karma, whichever it may be, gathering all the key points of the pure view lineage, with the key instructions, if a person with faith practices, in the way that wisdom manifests, for one's own awareness, gathering all the essence into one, I will, for the sentient beings of various different minds in the future, how to explain the collected practice as it is said. After praying in this way, the teacher Vajradhara promised to liberate all sentient beings, I will accomplish the ultimate benefit of sentient beings, please do not have any doubts in your mind. In this way, he offered requests and prayers. Thus, with the meaning of collection, the final meaning, those initial meanings, explaining the truth of the matter, first showing the perfection of altruism, now, the second branch meaning, the teacher replied, although the words of those tantras are infinite, the meaning is like this. Thus it is shown: From then on, after praying, from then on, the teacher is aimed at those with special qualities. The teaching is not false, giving refers to the ear faculty of the initial compiler. Later, the lama gives to the ear faculty of the disciple. How is it given? Like extracting butter from milk, the teachings are given from the meaning of collection. If it is collected into a tantra of seventeen words, it is shown like this. How are the words spoken? Whatever is said. All that should be known, gradually gathered and shown, all the play of words is just calculation, but in this way it is impossible to be liberated from the conceptualization of this shore of consciousness. Because there is no lack of understanding that it is a false conceptualization of consciousness. If the essence of the seventeen tantras is to gather language and meaning and show it, the profound gathering is to gather all meanings into eleven word meanings. Here are shown eleven word meanings. The first is enlightenment.
Chinese
在未有佛陀出现、未有证悟、未有众生出现之前，基如何安住的第一个词义是：安住是基，有七种方式：认为本初清净，认为任运自成，认为不确定，认为确定为意义的真实基础，认为可以转变成任何事物，认为可以承诺任何事物，认为基是各种各样的。如果从两种人的角度来看，即追随已成立的宗派之人，以及追随道之人，则显示为两种方式：六种是有过失的，因此识别有过失的，一种是无过失的，因此确定无过失的。也就是说，将有过失的放在一边并舍弃，即认为任运自成是有过失的，因此不能作为基。如果认为因是任运自成的，则不能作为基，因为基以因之名命名，所表达的意义会丧失。如果认为已经成立，那么因的果是成立还是未成立？如果成立，则无法避免果与逆转相关的过失。有时是因，并且从那产生了果，从果产生了因，因此有无穷的过失，或者无法避免因果同一的过失。如果认为是同一，那么业因果的表达会丧失。如果认为是不同，那么因任运自成的观点会丧失。如果认为果中成立了因，那么无法否定果成为因。因此，果和因的命名是不确定的，因此因果的关系是从检验中了解的，即因产生果，而没有从果产生因。或者，如果认为一切从一切中任运自成，那么无法反驳不希望的，因此自己希望的意义不会实现，因此任运自成变得没有必要。顺应的一方是成立的，不顺应的一方是不成立的，因为任运自成变得片面，所以任运自成的观点会丧失。如果认为是无二地任运自成，如果因和果等不是二，那么任运自成的观点也会丧失，轮回和涅槃也会变得不真实。也就是说，在因任运自成的时候，没有果。
English
The first meaning of how the ground abides before there were Buddhas, before there was realization, and before there were sentient beings is: Abiding is the ground, and there are seven ways: to believe in primordial purity, to believe in spontaneous accomplishment, to believe in uncertainty, to believe in certainty as the actual basis of meaning, to believe that it can be transformed into anything, to believe that anything can be promised, and to believe that the ground is diverse. If we consider this from the perspective of two types of individuals, those who follow established tenets and those who follow the path, it is shown in two ways: six are flawed, so identifying the flawed, and one is flawless, so establishing the flawless. That is, discarding the flawed by setting it aside, namely, believing in spontaneous accomplishment is flawed, so it cannot be the ground. If one believes that the cause is spontaneously accomplished, then it cannot be the ground, because the ground is named after the cause, and the expressed meaning is lost. If it is believed to be accomplished, then is the effect of that cause accomplished or not? If it is accomplished, then one cannot avoid the fault of the effect being accompanied by reversal. Sometimes it is the cause, and from that the effect is also accomplished, and from the effect the cause is accomplished, so there is the fault of infinity, or one cannot avoid the fault of cause and effect being the same. If one believes them to be the same, then the expression of karma, cause, and effect is lost. If one believes them to be different, then the belief in the spontaneously accomplished cause is lost. If one believes that the cause is accomplished in the effect, then it cannot be refuted that the effect becomes the cause. Therefore, the naming of effect and cause is uncertain, so the relationship of cause and effect is known from examination, namely, the cause produces the effect, but there is no effect producing the cause. Or, if one believes that everything is spontaneously accomplished from everything, then one cannot refute what is not desired, so one's own desired meaning will not be accomplished, so spontaneous accomplishment becomes unnecessary. The agreeing side is accomplished, but the disagreeing side is not accomplished, because spontaneous accomplishment becomes partial, so the belief in spontaneous accomplishment is lost. If it is believed to be spontaneously accomplished in non-duality, if cause and effect, etc., are not two, then the belief in spontaneous accomplishment is also lost, and samsara and nirvana also become untrue. That is, when the cause is spontaneously accomplished, there is no effect.
Chinese
由于诸如“有”之类的理性能造成损害。如果用诸如此类的理路来详述，就会繁琐，所以这里不详述了。因此，由于将任运成就视为有缺陷，所以应当舍弃。因为从慈悲的角度来说，希望它是普遍的。所以，不需要承认它是任运成就。如果认为是无决定的，那也是有缺陷的。仅仅因为名称上没有决定，名称不同，就不能算作有决定或无决定。因为名称不是正确的。如果从意义上来说没有决定，那么是从意义转变的角度来说没有吗？即使不转变也没有转变，意义也不成立。如果不转变，那么没有决定就不成立。同样，如果因为有而没有决定，就不能否认现量。如果没有而没有决定，那么在没有上，就找不到有决定或无决定的考察。同样，可以将其应用于一切显现和空性。因此，由于无决定是有缺陷的，所以应当舍弃。这从慈悲的角度来说，显现为多种多样，所以不需要考察没有决定的意义。认为决定是意义的真实基础也是有缺陷的。如果名称上有决定，因为名称上没有决定是词语。所诠释的事物甚至没有成立为仅仅是名称，能诠释的词语甚至也没有成立为仅仅是词语，所以找不到决定。在意义上是否有决定的考察呢？如果考察上有决定，那么与外道常论者就没有区别了。因为不容许有无常的声音。如果它是常，那么可以确定它在轮回中存在，因此，轮回和涅槃就断绝了。对众生的努力就没有意义了。因此，应当舍弃决定是有缺陷的。这从一开始就是清净的，所以不希望有或没有、常或断。认为可以承认任何事物也是有缺陷的。也就是说，如果承认有，那么有是否被无遍及呢？如果遍及，那么就不能是有。如果不遍及，那么依赖的种类就不能被排除。因为有依赖于无。同样，可以将其应用于一切显现和意识，这样就可以了。如果承认没有，那么也与之前相同。或者，不可能在没有上承认有。例如，认为可以承认任何事物也是有缺陷的，所以应当舍弃。这里不需要承认任何事物。因为一切都从自性中产生，所以不执着于任何常的基础。认为可以将基础转变为任何事物也是有缺陷的。如果可以将有转变为没有，那么这在现量中是清楚的。同样，从因到果