English
It is called "Essence." Because in the difficult-to-understand state, for the practical guidance of example, meaning, and symbol, it is explained in a short and easy-to-understand way, so it is called "Oral Instruction." Tantra extensively elaborates on empowerment and generation-completion stages. Treatise moderately elaborates on the actual content of the precepts and the fundamental vows (431). Oral Instruction introduces practical guidance in a clear and direct way, and explains it in a concise manner. Here, in order to measure the single realm of Great Perfection, it is explained through the profound and vast Tantra, summarized in the Treatise, and condensed in the Oral Instruction. There is no error in meaning, no corruption in words, and it can eliminate doubts in expression. Through practical guidance and the lineage of vision, those with superior faculties can attain Buddhahood in this life, those with intermediate faculties in the bardo. Even those with inferior faculties will not be delayed to the next life, and will surely attain liberation. Because it is explained in a definite way, it is particularly excellent. If the three, Tantra, Treatise, and Oral Instruction, are complete, then the desired meanings can be perfectly achieved, just like the three, ruler, minister, and subjects, are complete. As it is said therein: "In general, Tantra, Treatise, and Oral Instruction are likened to ruler, minister, and people." These are the unchanging vows, the vajra position, so they should be highly cherished. Second, regarding following the path of similar sounds and inferred meanings, there are two aspects: briefly explaining the meaning, and explaining in detail through classification. First, Great Perfection means that because the basis does not move from its own state (432), it has occupied a firm position, and has transcended the limits of going elsewhere and diligent practice, therefore, like the lower vehicles of the cause-and-effect vehicle, the stages of the path and the perfections are insignificant. Because from the self-born wisdom of awareness, there is no path or diligent practice. Here, because actually practicing its self-manifestation, that is, the state of not moving from its own state, therefore, the common transcendent path is not valued, because the methods of practice are different. However, in the way of purification, it is the same in that it separates from the defilements of the element that is self-purifying. If we look at the use of words themselves, the lower vehicle is similar in sound as a branch of entry, and in meaning it is elevated from the lower vehicle and declared to be particularly excellent. As it is said in the Explanatory Tantra: "For the Oral Instruction Great Perfection, there is no ground to be purified, no path to be traversed, no ten perfections to be practiced. However, from the perspective of commonality and gateway, it explains the ground without purification, the path without traversing, and the ten perfections without practice."
Chinese
分为三：宣说地道与波罗蜜多。第一，分五部分：体性、词义、分类、比喻、计数方式。地的体性是作为稳固的基础，是功德之源，成为地母的生处。词义是安住且稳固的基础。分类有十善和依于无色禅定等世间地，以及通过见道修道各自的清净，作为功德所依的小乘和大乘的出世间地两种。比喻是各自地的功德圆满不杂，如佛塔的阶梯。如是说：体性、词义、分类，与相似的比喻合而为一而宣说。种姓之子，地的意义的体性是不变之法性。地的高低之体性是智慧和大悲的大小。地的分类是世间地和出世间地。出世间地有两种：大乘地和下地。大乘地有可净和不可净两种。不可净以功德计算为十五种。词义是因不变故为地，因安住故为地。比喻是不杂且圆满，如佛塔的基座。如是说。计数方式是三脉与一人相认同，修持后，粗重清净，五蕴和合，证悟圆满次第之义，直至圆满次第大成就者安住于自地之间的诀窍，从一个智慧之上向下计算获得功德之法，即十五地的名称与下者相同，但意义不同。又是那部经中说：圆满次第法性一地中，计算功德圆满之法有十五种。通晓经续总体的要义后，以四种引导在此生中见到真谛。我宣说了极喜地。以诀窍之义的智慧遣除疑惑，在自相续中生起定解之识，被命名为离垢地。光明融入自在而善巧了知，所知之义不依赖于他。第四光明遍照，彼者周遍宣说。第五五毒三毒自然清净。第六三脉之时的三身明晰。第七八乘（４３５）于义极为殊胜。第八自己的
English
There are three divisions: Explaining the grounds, paths, and perfections. The first has five parts: essence, definition, classification, example, and enumeration. The essence of a ground is to serve as a stable basis, a source of qualities, and to become the place of origin of the earth mother. The definition is that it is a place of abiding and a stable foundation. The classification includes the worldly grounds that rely on the ten virtues and the formless meditations, and the two transcendent grounds of the Lesser and Great Vehicles, which are purified by the defilements of seeing and meditation and serve as the basis for their respective qualities. The example is that the qualities of each ground are complete and unmixed, like the tiers of a stupa. As it says: Essence, definition, and classification, are shown condensed into a similar example. Son of lineage, the essence of the meaning of a ground is the unchanging nature of reality. The essence of the high and low grounds is the magnitude of wisdom and compassion. The classification of grounds is the worldly grounds and the transcendent grounds. There are two transcendent grounds: the Great Vehicle grounds and the lower grounds. The Great Vehicle grounds are either purifiable or unpurifiable. The unpurifiable are enumerated as fifteen in terms of qualities. The definition is that it is a ground because it is unchanging, and it is a ground because it abides. The example is that it is unmixed and complete, like the base of a stupa. It says. The method of enumeration is that the three channels are identified with one person, and through practice, the coarse is purified, the five aggregates are united, the meaning of the perfect completion stage is realized, and the instructions for reaching the state of the great accomplished one of the perfect completion stage are followed. The method of obtaining qualities is to count downwards from one wisdom, and the names of the fifteen grounds are the same as the lower ones, but the meanings are different. Again, it says in that same text: In the one ground of the perfect completion stage, the method of perfecting qualities is counted as fifteen. Having unraveled all the essential points of the tantras and scriptures, one sees the truth in this life through the four introductions. I have explained the ground of great joy. Doubts are dispelled by the wisdom of the meaning of the instructions, and a definite understanding arises in one's own mindstream, and it is named the ground of stainlessness. Light is gathered into power and skillfully known, and the collection of meanings of knowledge does not depend on others. The fourth, radiating light, proclaims it everywhere. The fifth, the five poisons and the three poisons are naturally purified. The sixth, the three bodies of the three channels are clear. The seventh, the eight vehicles (435) are supremely excellent in meaning. The eighth, one's own
Chinese
从智慧中未曾动摇，了知。 第九，了知功德在自身圆满。 第十，了知诸法无有任何阻碍。 是于习气之中生起觉悟之理。 当觉悟者迷乱的显现止息之时， 于法性虚空中，智慧如光般显现。 以十圆满安住，故十一普皆光明。 因是自显现，故了知从心中升起。 因以生起智慧之力的身显现， 故第五聚，法之六眼显现。 显现而不安住，十二莲花具。 语之自性，自生六字。 从舌中放光，化为化身。 十三，文字轮，大集处。 因圆满成办化身之利众事业， 故安立于十四金刚持地。 于智慧之中圆满成佛者， 以慈悲从处解脱，且与基结合。 密处义之结合解脱如是安立。 以自生五句，寂灭而逝。 于珍宝之中，三身从虚空（436）中盘旋。 譬如，天空中圆满的月亮， 也被太阳的力量遮蔽而不显现。 若于初一观想，则于十五圆满成就， 如是月亮不可能从中生起。 虽与珍宝藏无有分离， 却因迷乱的力量而无法显现。 从第一地至十五地圆满， 从中向上升起，空中无有痕迹。 二十一、三十圆满等， 是十五安住方式的功德少分。 计数从下往上数，智慧直接截断。 以观看而不阻碍，以了知而向上观看， 无有分别念，清晰了知。 如是说。 于道，本体、定义、分类、譬喻、计数方式等五者中， 道的本体是前往果位的方便，定义是前往，分类则有因缘之道的自性道，与果金刚乘道二者。 譬喻如行走的道路、世间的道路，以及不费力的道路如虚空鸟道等。彼论中说：道的本体、定义，与分类相似的譬喻。 (437)我所说的道的本体是，无有分离的瑜伽。道的定义是，前往他处并进入，不分离的道者称为道。分类有两种，即因和果。
English
Unwavering from wisdom, knowing. Ninth, knowing that merits are complete in oneself. Tenth, knowing that all dharmas are without any obstruction. This is the way to generate realization within the sheath of habitual tendencies. When the deluded appearance of the realized one ceases, In the expanse of dharmata, wisdom shines like light. By abiding in the completion of ten, eleven is all-illuminating. Since it is self-appearance, knowing arises from within. Because it manifests as the body of the power of generated wisdom, Therefore, the fifth aggregate, the six eyes of dharma, arise. Manifesting without abiding, twelve with lotus. The essence of speech, the self-born six syllables. Light radiates from the tongue, transforming into a manifestation body. Thirteen, the wheel of letters, the great assembly place. Because the benefit of beings of the manifestation body is perfectly accomplished, Therefore, it is established in the fourteenth vajra-holder ground. One who is perfectly enlightened in the sheath of wisdom, With compassion, liberates from the place and unites with the base. The union and liberation of the secret place meaning is thus established. With the five self-born phrases, peaceful nirvana. In the precious sheath, the three bodies swirl from the expanse (436). For example, even the full moon in the sky, Is obscured by the power of the sun and does not appear. If one contemplates on the first day, it is perfectly accomplished on the fifteenth, Just as the moon cannot arise from it. Although there is no separation from the precious sheath, It cannot manifest due to the power of delusion. From the first ground to the fifteenth ground is complete, Rising upwards from it, there is no trace in the sky. Twenty-one, thirty complete, etc., Are just a fraction of the qualities of the fifteenth abiding manner. Counting from bottom to top, wisdom directly cuts through. Seeing without obstruction, knowing looks upwards, Without conceptual thought, clearly knowing. Thus it is said. Regarding the path, among the five aspects of essence, definition, classification, example, and counting method, The essence of the path is the means to go to the place of fruition, the definition is to go, and the classification includes the path of the nature of cause and condition, and the two paths of the result, the Vajrayana path. Examples include walking paths, worldly paths, and effortless paths such as bird paths in the sky. In that very treatise, it is said: The essence, definition, and classification of the path are similar examples. (437) The essence of the path I have shown is, yoga without separation. The definition of the path is, going to another place and entering, the inseparable path is called the path. There are two types of classification, namely cause and effect.