English
The ground is the ground of realizing the suchness of reality as it is. The wisdom body that is non-dual with the suchness, the realm of Dharma, is as constant and stable as the sky. All appearances of samsara are impermanent and changing. Therefore, the ultimate nature body, or Dharmakaya, which is the basis, is the actual Dharmakaya, which is the Dharmakaya to be realized. Having realized it in this way, the wisdom Dharmakaya that sees as many phenomena as there are, inseparable from the uncontrived sphere, is accomplished. Clarity is the ultimate subtle basis of the Sambhogakaya, because it is the basis for the manifestation of the resonance of the five lights, from which the Sambhogakaya arises. All-pervasive, impartial compassion is the ultimate basis for the manifestation of the Nirmanakaya. Therefore, this indivisible awareness of the three Kayas of the ground is primordially enlightened in the essence of the Svabhavikakaya, and does not move from its own nature, and is primordially untainted by adventitious stains. If one is primordially enlightened in this way, how can there be delusion? Delusion never exists in the sphere, and the sphere can never be deluded. So who is deluded? By grasping at appearances arising from the sphere as self, one is deluded by not realizing the meaning of the sphere and the selflessness of self. By realizing the sphere from the appearances of the sphere, Samantabhadra is primordially liberated. The essence of the sphere is pure from both liberation and delusion, and it does not move from suchness, no matter when it appears as samsara or nirvana. Thus, the essence of the ground, the nature of complete purity, never moves. The arrangement of the ground, path, and fruit, the vast and limitless appearance of samsara and nirvana, the absence of beginning and end, the absence of the end of the division of directions such as east, in short, all appearances pervaded by the realm of Dharma, in the extremely pure ground sphere without division of time and direction, never waver. From its essence, it arises as a play, arranged as an ornament and a play. Vast is the great Dharma! It is the refuge of the small. Thus, in the realization of the Great Perfection, the three times without time, there is nothing that is not complete in the Dharma of the three times of the ten directions. Therefore, this is the Dharma of the ground.
Chinese
因为客尘的障碍未被清除，所以没有成熟为果的自性。这是道时的法性，即各种各样的障碍被清除。这是果时的法性，即所有客尘的障碍都被清除。虽然如此认为在众生的显现中是这样的，但就法性的实况而言，无论是三时的区分，还是清净与不清净的区分，还是众生与佛等二法的差别，都不存在，而是安住于平等性中，不可能有丝毫动摇。因此，不应将未如实证悟基的、不确定的显现，视为基是众生之时，道是菩萨之时的显现。在果位极其清净的佛的面前，基界本身就是本来清净，功德本来圆满的。因为见到此的见解，与证悟究竟实相的智慧，在处所和显现的各个方面都是一致的。因此，就究竟实相的见解而言，一切法本来就在果位佛的自性中圆满成佛，大圆满的宗义就是这样认为的。这是以究竟的理智来成立的，所以任何人都无法驳倒它。因此，大乘经部中，所说的如来藏具有十力等功德，也是同样的道理，是了义。然而，就众生的显现而言，普通众生如狗猪等庸俗之辈的相续中，十力的功德尚且无法显现，更何况是须陀洹的证悟，以及普通凡夫的智慧也无法显现，因此，如果将本来具有功德说成是不了义，而仅仅承许是成佛之因，并执持这种观点；或者在密宗中，对于基果无二的说法，也认为只是指具有成佛之因；或者将清净果位的五部佛等本尊的形象作为道用，但那并不是真实的本尊，虽然生起次第者需要观想自己是金刚萨埵本尊，但因为自己连如来的一点点功德都没有，所以认为五蕴等不是真正的佛。
English
Because the adventitious obscurations have not been purified, it has not matured into the nature of the result. This is the dharmata of the path-time, that is, the various obscurations are purified. This is the dharmata of the fruition-time, that is, all the adventitious obscurations are purified. Although this is how it appears to sentient beings, in terms of the actual state of dharmata, there is no distinction of the three times, no distinction between pure and impure, and no distinction between sentient beings and Buddhas, etc. They abide in equality, and it is impossible for them to waver even slightly. Therefore, the uncertain appearance of not having realized the ground as it is should not be regarded as the appearance of the ground being the time of sentient beings and the path being the stage of Bodhisattvas. In the sight of the perfectly pure Buddha in the fruition, the ground-essence itself is primordially pure and the qualities are primordially complete. Because the vision that sees this is in complete agreement with the wisdom that sees the ultimate reality in all aspects of place and appearance. Therefore, in terms of the ultimate vision of reality, all dharmas are primordially enlightened in the nature of the fruition Buddha, and this is the view of the Great Perfection tradition. This is established by ultimate reasoning, so no one can refute it. Therefore, in the Mahayana sutras, the statement that the Sugata-garbha possesses the qualities of the ten powers, etc., is also of the same meaning and is definitive. However, in terms of the appearance to sentient beings, let alone the manifestation of the qualities of the ten powers in the ordinary sentient beings such as dogs and pigs, even the realization of a stream-enterer and the wisdom of an ordinary person cannot be manifested. Therefore, if the statement that qualities are primordially present is taken as provisional, and it is only accepted as the cause of Buddhahood, and this view is held; or in the Mantrayana, the statement that the ground and fruition are inseparable is also considered to refer only to the presence of the cause of Buddhahood; or the forms of the five pure Buddha families of the fruition are used as the path, but they are not the actual deities. Although the generation stage practitioner needs to meditate with the conviction that he is the actual Vajrasattva, he thinks that the aggregates and elements are not the actual Buddhas because he does not have even a sesame seed of the qualities of the Buddha.
Chinese
，以及观修密宗圆满次第的身瑜伽和光明等，并非将基位本净的自性作为道用，而是以有为心观修这个和那个的形象，在心完全清净的阶段，刹那生灭的心识能知晓一切法，并且它恒常不变的金刚身，以及它成为所受用的具有真实感受的大乐身，以及它的种种事业显现，以及它通过将能知和所知二者区分开来的方式来知晓一切法，以及它从轮回中解脱，并且认为自己是观见如此解脱之智慧者。虽然不执著于从轮回的过患中清净的五蕴，是刹那和众多的法，但却执著于将相续分为不同之某个特殊补特伽罗为佛，这仅仅是不了解佛陀智慧身的一部分。将佛陀视为自成一体的补特伽罗，心中怀着这样的宗派观点，并以此来解释显密道的全部体系，对佛陀智慧身显现为无为、一切相圆满的状态进行批评，这并没有领会大乘的宗旨。但暂时为了让智慧浅薄者容易理解，一切都追随带有遮蔽的阿赖耶识的显现方式。如慈氏菩萨所说： “信奉低劣，心性也极其低下，被低劣的同伴们团团围绕，对于甚深和广大的善说之法，如果对此没有信心，那就成功了。” 因此，如果证悟了心的法性大圆满，就能确信轮回和涅槃无二，从而成就本初解脱的真实义佛陀。这条道路不需要依赖于胜过它的束缚风脉，以及阻止粗大分别念的少分光明等有相之道。如云：“以自性十事，无需勤作和修持。” 因此，这是无勤作的乘，并且即使将心的法性，原始基位的状态中轮回和涅槃的显现安立为自显，但无论显现如何，一切都是身，声音是语，忆念
English
, as well as contemplating the body yoga of the completion stage of mantra and luminosity, etc., are not using the very nature of the ground-essence, the uncompounded, as the path. Rather, by contemplating this and that aspect with a compounded mind, in the state where the mind is completely purified, that momentary changing mind knows all phenomena, and it is the constantly unchanging vajra body, and it is the great bliss body endowed with the true feeling that becomes the object of experience, and its various activities manifest, and it knows all phenomena by means of distinguishing between the knower and the known, and it is liberated from samsara, and thinking that one is the seer of such liberation's wisdom. Although not clinging to the five aggregates purified from the faults of samsara, which are momentary and have many qualities, one clings to a particular individual who has divided the continuum into different ones as a Buddha. This is merely not understanding a part of the wisdom body of the Buddha. Holding in one's heart the tenet that establishes the Buddha as a self-contained individual, and explaining all the systems of the sutra and tantra paths in that way, and criticizing the appearance of the Buddha's wisdom body as uncompounded and complete in all aspects, is not going in the direction of the meaning of the Great Vehicle. But for the moment, in order to make it easy for those of small intellect to appear, everything follows the way things appear to the consciousness with obscurations. As the Lord Maitreya said, "Having faith in the inferior and also having a very inferior disposition, being completely surrounded by inferior companions, if there is no faith in this Dharma that is well explained as profound and vast, then it is accomplished." Therefore, if one realizes the Dharma nature of mind, the Great Perfection, one will be certain that samsara and nirvana are non-dual, and thus accomplish the Buddha of true meaning who is primordially liberated. That path does not depend on any path with signs, such as binding the winds more than that, and the limited luminosity that prevents coarse conceptual thoughts. As it is said, "By the ten natures, there is no need to strive or accomplish." Therefore, it is the vehicle of non-striving, and even if the appearance of samsara and nirvana is established as self-arisen from the Dharma nature of mind, the original ground state, however everything appears in the state of reality is body, sound is speech, remembrance
Chinese
本来就在意之轮中，一切三身佛也都是从菩提心而生，《普贤王如来根本续》中这样说到，并且在《法界宝藏论》等论典中也按照那个意义安立，那么这便是无可否认地成立了。因此，像那样心的法性，自生的智慧，自性光明，由于没有任何戏论，因此对它来说，新地证悟与未证悟这二者，没有法的名言。心上则有证悟与未证悟这二者。因此，心的法性，是道所证悟，本来就存在的真如，而证悟它的则是智慧，是闻思修的智慧。那是听闻等的分别念没有止息的时候的意。当意认识那个法性时，意自身也在那个法性的状态中证悟，没有能取所取的差别。因此，虽然基位法性上没有证悟与未证悟的名言，但是，要知道证悟与未证悟的这个名言，是从法性的状态中显现的有情的心的自在而有的。对此，如果以解脱道认识法性基位的光明，或者说认识了实相，那么持续那个，串习稳固的时候，五根识融入于意，意融入阿赖耶识，阿赖耶识，融入基位法性光明空性的时候，即使八识聚完全止息而消失，法性的觉性，自生光明的智慧本身，由于以前串习的自在，在脱离引发的三种缘起的虚空为比喻的里面，显现证悟光明便会产生。对于不具足道之缘的凡夫来说，死亡时和没有入睡的时候，在八识聚止息之后，法性的心，或者说本觉心不可能消失，因为那是无为法，没有变迁。因此，虽然它不是没有，但是，不能认识它，因此那个时候称为无心黑暗的状态。瑜伽士以方便道使光明心显现，因此先生起次第，金刚念诵等作为前提，在圆满次第中，心专注于细微的心间那达，如海市蜃楼般的形象，以及现增得三者。
English
It is originally in the wheel of mind, and all three bodies of the Buddha are also born from the mind of Bodhi. The Kunje Gyalpo Tantra says this, and it is established according to that meaning in the Choying Dzö and other treatises, then this is undeniably established. Therefore, the nature of the mind like that, the self-born wisdom, the self-luminous nature, because there is no elaboration, therefore, for it, the two, newly realized and unrealized, do not have the term of Dharma. In the mind, there are the two, realized and unrealized. Therefore, the nature of the mind is the Suchness that is realized by the path and exists from the beginning, and what realizes it is wisdom, the wisdom of hearing, thinking, and meditating. That is the mind when the discrimination of listening, etc., has not ceased. When the mind recognizes that nature, the mind itself also realizes in the state of that nature, without the difference of grasper and grasped. Therefore, although there is no term of realization and non-realization on the ground nature, it should be known that this term of realization and non-realization is from the freedom of the mind of sentient beings that arises from the state of nature. If, by the path of liberation, one recognizes the luminosity of the ground of Dharma nature, or recognizes the reality, then by continuing that, when familiarity becomes stable, the five sense consciousnesses dissolve into the mind, the mind dissolves into the Alaya consciousness, the Alaya consciousness dissolves into the ground Dharma nature luminosity emptiness, even if the eight consciousness aggregates completely cease and disappear, the awareness of Dharma nature, the wisdom of self-born luminosity itself, due to the freedom of previous familiarity, in the emptiness exemplified by the absence of the three causes of arousal, the manifestation of enlightenment, the recognition of luminosity, will arise. For ordinary people who do not have the conditions of the path, at the time of death and when not falling asleep, even after the eight consciousness aggregates have ceased, the mind of Dharma nature, or the original mind, cannot disappear, because it is unconditioned and without change. Therefore, although it is not non-existent, it cannot be recognized, therefore that time is called the state of mindlessness and darkness. Yogis make the luminous mind manifest by means of the path, therefore, first the generation stage, Vajra recitation, etc., are taken as a prerequisite, and in the completion stage, the mind is focused on the subtle heart Nada, the mirage-like images, and the three appearances of appearance, increase, and attainment.