Chinese
里面所说的那样转变。那么，像这样，本师和眷属以及处所等等是各不相同的吗？不是的。本师是一个，处所和眷属等等一切不是另一个，因为一切都安住在同一个本体中。在自显现上，自生的智慧中没有无明等等，因此，基位本来清净大任运的作为没有止息，而是通透地显现为自己的自性。一切都从那本体的虚空中产生，安住于那本体中，并且在那本体中合一，因此，本师也是我，处所也是我，眷属也是我，教法和眷属也是我。像这样，显示了断除集结者的非共同怀疑的论题，在自己的论典中。现在，连接两个论题，用声音、意义和词语来显示一切法都是圆满的，即“萨瓦 阿瓦 玛阿 达听”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），在那样的时代，没有人为造作，而是自发地在虚空中出现声音。如果由译师之子来翻译那个声音，就是说一切法在无生之中无二地融入，这就是用词语来成就不会成佛的关键。如果用字母和音节来消除那个声音，那么，无论对一切法的本体做什么样的行为和精进，都会自然而然地转变成那个本体，或者通过人为的改造来转变，或者通过时间来转变，或者通过学习的功德来转变，这是不可能的，因此出现了“地”。将不同人的声音组合起来，就是“地”。这被称为是学习者用智慧所命名的，不是最初的极喜等等的计数。被称为行者执着的自显现的地，也不是行者们所命名的地。被称为身体生长成熟的地，也不是从元素中产生的行者的地。被称为字母表达的地，也不是写在字母图案中的地。被称为自性成就方式的地，也就是行者们根脉中自性存在的字母“地”，这是没有人为造作而存在的，也不是。那么，如果这五个地都不是，那这是什么呢？这是法性不变的地。因为是那个，所以是不变的。这五个地是通过计数和智慧，从一个转移到另一个
English
will be transformed as it is said within. So, are the teacher, retinue, and place, etc., different? No, they are not. The teacher is one, and the place and retinue, etc., are not all separate. Since all abide in the same essence, in the self-appearing, self-arisen wisdom, there is no ignorance, etc. Therefore, the activity of the great primordial purity is unceasing, and it manifestly dawns as one's own nature. Since everything arises from the expanse of that very nature, abides in that very nature, and is unified in that very nature, the teacher is also me, the place is also me, the retinue is also me, and the teachings and retinue are also me. Thus, it shows that the uncommon topic of doubt of the compiler is cut off in one's own treatise. Now, connecting the two topics, it shows that all dharmas are complete with sound, meaning, and words, that is, "Sarwa Awa Ma A Dha Thim" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). In that time, no one made it, but spontaneously a sound arose in the sky. If the son of a translator translates that sound, it means that all dharmas dissolve into non-duality in the unborn state, which is the key to not attaining Buddhahood through words. If that sound is eliminated by letters and syllables, then no matter what kind of action and diligence is done to the essence of all dharmas, it will naturally transform into that essence, or transform through artificial modification, or transform through time, or transform through the merit of learning, which is impossible, therefore the "earth" appeared. Combining the sounds of different individuals is called "earth." This is named by the learned ones with intelligence, and it is not the counting of the first joy, etc. The earth of self-appearance held by practitioners is also not the earth named by practitioners. The earth of body growth and maturation is also not the earth of beings arising from the elements. The earth of letter expression is also not the earth written in letter patterns. The earth of the way of self-establishment, that is, the letter "earth" that naturally exists in the roots of beings, which exists without anyone making it, is also not it. So, if none of these five earths are it, then what is it? It is the unchanging earth of dharmata. Because it is that, it is unchanging. The five earths are transferred from one to another through counting and intelligence.
Chinese
是为转变。世界所依之地，亦为劫末成坏所坏灭。身体生长的处所，亦因身体生长，于身体坏灭之时，根本之身不存而坏灭。自性成立之方式，亦因所依之根本无常而转变。法性无有转变，若以音声成立，则能于名言安立之文字中显现。如是，无有转变之法性，有无遮蔽之物耶？若问，以错乱之基础、实相之门，生起三种无明之遮蔽，故为“哇”。未决定于无因空性之中，故生起一体自性之无明。未决定于二取自显之中，故生起俱生之无明。未决定于境缘自净之中，故生起遍计所执之无明，故称“哇”。又，若与各别之名相之音声相合，则世间安立之“哇”，乃指牛等旁生。非是遮蔽，与前述之文字相同。自性成立亦相同。如是，三种无明，虽遮蔽上述一切众生皆有之不变法性之地，然因遮蔽，故称之为“哇”。若如是为三种无明所遮蔽，岂非无有从轮回中解脱之方便耶？非是如是。如是说，前述之“RA”字，是为庄严之语。是为显现之用，故说“德”。如是，此三种无明，从显现错乱之基础、实相之理而显现。从轮回自净之面而清净。显现者自显现，清净者自清净，彼清净者自清净故，解脱者自解脱。譬如云与日，云自生起，似令日光隐没，然日光未为云所染污，云亦未为日光所染污。彼与各别之名相之音声相合，则所诠之名“RA”乃指事物。表诠文字之“RA”，以及自性成立之方式，与安立之名“RA”等，皆是“RA”，而非显现之用。此乃嬉戏显现方式之“RA”字，是为显现之用。如是，对于未为三种无明所染污之不变法性，本来未曾生，现在不住于生，最终不可能生，故称“阿”。如是，无有生。
English
It is transformation. The earth that supports the world will also be destroyed by the cycles of creation and destruction. The place where the body grows and matures will also be destroyed when the body perishes because the root body does not remain. The way things are naturally established also changes because the root that is relied upon is impermanent. The nature of reality does not change, so if it is established by sound, it can be represented in conventionally designated letters. So, does this unchanging nature of reality have obscurations or not? If asked, it is 'wa' because the three kinds of ignorance arise as obscurations from the basis of delusion, the perspective of reality. Because it is not settled into causeless emptiness, ignorance of a single self-nature arises. Because it is not settled into the self-display of non-duality, co-emergent ignorance arises. Because it is not settled into the self-purification of objects and conditions, imputational ignorance arises, so it is called 'wa'. Also, if combined with the sounds of the respective signs, the 'wa' that is designated in the world refers to animals such as cows. It is not an obscuration, it is the same as the previous letter. The natural establishment is also the same. Thus, although all beings have the unchanging ground of reality, it is called 'wa' because it is obscured by the three kinds of ignorance. If it is obscured by the three kinds of ignorance, is there no way to be liberated from samsara? It is not like that. It is said that the previous 'ra' is a decorative letter. It arises as a manifestation, so it is 'te'. Thus, these three kinds of ignorance arise from the basis of delusion, the way things are. From the perspective of the self-purification of samsara, it is pure. What arises arises by itself, what is pure is pure by itself, and because that which is pure is pure by itself, what is liberated is liberated by itself. For example, like clouds and the sun, the clouds arise by themselves and appear to obscure the sun, but the sun is not stained by the clouds, and the clouds are not stained by the sun. If it is combined with the sounds of the respective names, the 'ra' of the name that is to be signified refers to things. The 'ra' of the expressive letter, and the way things are naturally established, and the 'ra' of the designated name, etc., are all 'ra', but not for manifestation. This is the 'ra' of the way of playful manifestation, so it arises as a manifestation. Thus, for that unchanging nature of reality that is not stained by the three kinds of ignorance, there was no beginning of birth, it does not abide in birth now, and it is impossible to be born in the end, so it is called 'a'. Thus, there is no birth.
Chinese
如果知道“པར་”这个词，那么三种无明自然清净，因为最初没有经历过出生。如果迷惑，就超越了执着的念头。因为因缘显现为三身，所以从执着身体为自我的念头中解脱。现在这个是出生，或者说这个是不出生的，只是名称而已，因为没有名字，所以不住于出生。因为没有能成立将因和缘执着为二者的堪布，所以从连接业和异熟的念头中解脱。因为无法将解脱的边际安立为任何自性，所以现在不可能出生。而且，这也不是言说的词语的无生，也不是安立名称的无生，也不是认为是这样的无生，也不是自生的宗派的无生，而是观修断除的无生。而且，如果与各自安立的名称的声音相结合，那么所诠释的标志的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是作为标志而设立的标志，因为这显示了各种诠释方式，所以没有一定只成为无生。书写的符号文字的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）有些表示无生，有些表示无碍等等，这是不确定的自性成立的方式。安立的名称相似。常法的声音的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是阿，是常法。然而，没有成为无生的“པོ་”。那么，因为这些都不是，所以法性离戏的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是远离无生认定的。这样，无生本身就像一个木头一样，认为这是知道，因为与事物之类显现相违背，所以称为“པ་”。空性也不是仅仅什么都没有的短暂的色界天之空性，而是有安乐的体验。也不是无知的空性，像虚空一样，而是了知且明知，没有阻碍地清晰。也不是虚构的空性，与成立的宗派的空性执着没有分离，而是欲望没有仅仅在词语上成立，而是存在于自明精要的自性中。也不是断灭的空性，没有显现任何事物，而是大悲显现没有阻碍。而且，如果与各自安立的名称的声音相结合，那么所诠释的标志设立的“པ་”不是各种名称，不是空性。书写的符号文字是成为仅仅空性的决定。成立的方式的“པ་”与前面相同。安立的庄严的“པ་”与庄严的各个部分等。
English
If one knows the word "par," then the three kinds of ignorance are naturally purified, because initially there has been no experience of birth. If there is delusion, it transcends the mind of attachment. Because the appearances of conditions arise as the three kayas, one is liberated from the mind that grasps the body as self. Now, this is birth, or this is unborn, is merely a term, because there is no name, it does not abide in birth. Because there is no establishment of even a khenpo who would impute causes and conditions as two, one is liberated from the mind that connects karma and its maturation. Because there is nothing that can be established as the essence of liberation, it is now impossible to be born. Moreover, this is not the unborn of spoken words, nor the unborn of established names, nor the unborn of thinking it is so, nor the unborn of self-arising tenets, but rather the unborn of view and meditation that cuts through. Furthermore, if combined with the sounds of each established name, then the A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) of the sign that is to be signified is a sign established as a sign, because it shows various ways of signifying, there is no certainty that it will only become unborn. The written A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) of symbolic letters, some represent the unborn, some represent the unobstructed, and so on, which is the way of establishing uncertain nature. The established name is similar. The A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) of the sound of permanence is A, which is permanence. However, there is no "po" that becomes unborn. So, since none of these are, the A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) of the nature of reality, free from elaboration, is free from the identification of the unborn. Thus, the unborn itself is like a log of wood, thinking that this is knowing, because it is contrary to the appearance of things, it is called "pa." Emptiness is also not like the emptiness of the gods of the realm of form, which is merely temporary and without anything, but there is the experience of bliss. It is also not like the emptiness of ignorance, like the sky, but it is clear without obstruction, knowing and understanding. It is also not the emptiness of imputation, inseparable from the attachment to the emptiness of established tenets, but desire is not established merely in words, but exists in the nature of self-luminous essence. It is also not the emptiness of cessation, where nothing appears, but compassion arises without obstruction. Moreover, if combined with the sounds of each established name, then the "pa" of the sign that is to be signified is not the various names, it is not emptiness. The written symbolic letters are the determination to become merely emptiness. The "pa" of the way of establishment is the same as before. The "pa" of the established ornament is like the various parts of the ornament, and so on.