English
The five mothers. The elements and sources are not gods and goddesses, heroes and heroines, but those with dharma grasp at the nature of examination through illusion, and because they do not understand, it is kept secret, depending on the fourth point shown above. The essence is extremely secret. It is said that the truth is inseparable, that all phenomena, aggregates, elements, and sources, gods and goddesses, are merely appearances, like a mirror and reflections, not moving from the nature of mind. The nature of mind is not extinguished, and the appearance of gods and goddesses, the two are inseparable only in appearance, which is called essence. However, because from that meaning, it is obscured by the knowledge of grasping at the appearance of emptiness, it cannot be seen, depending on the fourth point shown above. Non-otherness is extremely secret. It is said that the meaning of the great wisdom of inseparability is originally one's own nature, like water not departing from wetness. However, ordinary people are obscured by the obscurations of karma and afflictions, and meditators with objective aims, other virtuous people with objective aims, practitioners are obscured by the obscurations of seeking in objects, and do not understand the meaning of non-self. Therefore, it depends on the four points above. Saying this refers to the meaning determined by the four secrets of the retinue of the Tathagatas, showing it to the beings to be tamed, like directly opening the eyes and silently requesting. The meaning is that after the fruit is naturally accomplished, the compassion of the activity arises, like the same moment, it is the beginning of understanding altruistic matters. Compassion arises, the real beings to be tamed and the intention of the appearance of compassion, the equality is not accomplished anywhere, and the nature of appearing without any obstruction is shown. All the Tathagatas. Refers to those who have accomplished the fruit, abide in the ten directions, and have passed away in the four times. The Dharma is the Tathagata mentioned above, and also includes samsara and practitioners. The nature of samsara is illusory appearance. The characteristic of illusory appearance is that it is not considered karma, but the grasping of the vessel and contents as karma in an instant, and practitioners are also included in everything. Originally, it refers to the boundary of samsara and nirvana from beginningless time. Being one in the state of Buddha refers to the wisdom of self-arising awareness, in the state of the Dharmadhatu and wisdom without distinction, not mixed but completely perfect, awakened in the nature of being free from all extremes, that itself is pervaded by the Dharmadhatu.
Chinese
寂静的自性中显现，一切法都未超出也无聚集于其内，无二无别，名为自性。虽然清净与不清净之声有多种，但上面已提到佛，因此，果达到究竟的戏论之相全部是完全清净的自性。虽无差别，上面已提到佛陀和轮回之法，因此，轮回与涅槃无别，于平等性之自性中，三界之法连声音也不存在。如果轮回的烦恼未成立，那么依赖于它的佛陀或者涅槃或者常有就根本不会成立，因此，远离轮回与涅槃的一切名言，于平等性之自性中完全清净，这被称为轮回与涅槃无别。那么，轮回与涅槃无别之平等性，不会从法身的自性中产生利益众生之事吗？回答说，显示为任运成就。轮回与涅槃无别之平等性达到究竟，就像镜子去除污垢一样，镜子去除污垢本身就像安住于影像的自性中一样，因为是显现利他之基础。或者说，那么是时间场合之意义，作为如上所说任运成就之象征，利他之事业是任运成就并齐头并进的。嗡字表示对未觉悟的众生生起慈悲的引导。那是慈悲的显现。现在是所化众生的显现，众生的行相是分别念、无明等等。众生是迷惑的显现，于处所三界中，有情众生六道以善恶不动摇的三业，在未成佛之前，高低轮转就像陶匠的脚一样。生老病死四者一个接着一个轮转就像自己画的圆圈一样，意义也是无有自主地重复进行。其中总数为六，但此续的论典中说了五种，因为果归于总数，所以非天上半部分未成佛的处所和受用与天相同，因此算作天。下半部分与龙相近，处所相同，因此算作旁生。人是其他众生之种子聚集之处，也有算作总数的，这里就算作人。无明有两种，俱生无明是，心是佛的自性。
English
Appearing in the nature of quiescence, all dharmas are not beyond nor gathered within it, being one without duality, it is called nature. Although the sound of purity and impurity has many variations, since the Buddha has been mentioned above, therefore, the signs of elaboration of the ultimate fruition are all completely pure nature. Although there is no difference, since the Buddha and the dharma of samsara have been mentioned above, therefore, samsara and nirvana are inseparable, in the nature of equality, even the sound of the three realms does not exist. If the afflictions of samsara are not established, then the Buddha, nirvana, or permanence that depends on it will not be established at all, therefore, being separated from all the terms of samsara and nirvana, being completely pure in the nature of equality, this is called the inseparability of samsara and nirvana. Then, will the equality of the inseparability of samsara and nirvana not produce the benefit of beings from the nature of the dharmakaya? The answer is, it is shown to arise spontaneously. The equality of the inseparability of samsara and nirvana reaches the ultimate, just like a mirror removing dirt, the mirror removing dirt itself is like abiding in the nature of the image, because it is the basis for the manifestation of benefiting others. Or, then it is the meaning of the time occasion, as a symbol of the spontaneously accomplished as mentioned above, the activity of benefiting others is spontaneously accomplished and goes hand in hand. The syllable OM indicates the guidance of compassion arising for unenlightened beings. That is the manifestation of compassion. Now is the manifestation of the beings to be tamed, the aspects of beings are conceptual thoughts, ignorance, and so on. Beings are the manifestation of delusion, in the three realms of places, sentient beings of the six realms, with the three karmas of good, evil, and immovability, before becoming a Buddha, rotating high and low like the foot of a potter. The four of birth, old age, sickness, and death rotate one after another like a circle drawn by oneself, the meaning is also repeating without autonomy. Among them, the total number is six, but the treatises of this tantra mention five, because the fruit is attributed to the total number, so the upper part of the Asura, the place and enjoyment of not becoming a Buddha, are the same as the gods, so it is counted as a god. The lower part is close to the nagas, and the place is the same, so it is counted as an animal. Humans are the gathering place of the seeds of other beings, and there are also those who count it as a total number, here it is counted as a human. Ignorance is of two types, innate ignorance is, the mind is the nature of the Buddha.
Chinese
仅仅是不知是因，是流转轮回之因。所谓分别念，即是遍计所执的无明，是俱生而来的能取所取二者，于无境中分别境，于无心中分别心。所谓业，即是从彼基而显现轮回。显现的体性是什么呢？所化有情实则是已述的五道众生，及其五种烦恼。所谓无量差别，即是五道众生之中的，仅三界之天，在欲界有四大天王等六种，色界十七种，无色界四种，共二十七种，其中也有无量差别。地狱总的来说有十五种，其中也有无量差别。如是等等应当了知。成熟是指业和烦恼这些恶因的果报在轮回中成熟。所谓“于”，是指示生起大悲之境。大悲的体性是，生起大悲之方式是，所谓“大悲”，是说基，心是指轮回涅槃无别的觉性，是自生智慧，远离一切戏论之相，是三世诸佛不变之心。悲是指如水遍及一切，无修而普遍扩展于轮回和涅槃一切法之体性。大是指，于此义，能遍和所遍，境和有境，清净和不清净等等的细微执着也不安住的状态，与一切无别即是大。此乃如是之理或如基之义，也是自性秘密藏。所谓佛之，上面从五种心识之门来说明安住之义，业最后的细微垢染清净即是佛。大悲安住之义如实了知而任运成就即是广大，如上所说，法界无边显现为身和智慧，从智慧广大的角度也名为智慧，是自明之义。大是指，一切智智之体性，如所有性和尽所有性无别，于平等圆满之状态中，境和有境，所知和能知，以及摄
English
Merely not knowing is the cause, it is the cause of transmigrating in samsara. What is called "discrimination" is the ignorance of complete imputation, it is the two, grasper and grasped, that arise simultaneously. In the absence of an object, it discriminates an object; in the absence of mind, it discriminates mind. What is called "karma" is the appearance of samsara from that very basis. What is the nature of appearance? The beings to be tamed are actually the five types of beings already described, and their five afflictions. What is called "immeasurable variety" is among the five types of beings. Even among the gods of the three realms alone, in the desire realm there are six, including the four great king lineages, seventeen in the form realm, and four in the formless realm, totaling twenty-seven. Even within that, there are immeasurable varieties. Generally, there are fifteen types of hell, and within that, there are immeasurable varieties. These and so forth should be understood. Maturation refers to the maturation of karma and afflictions, the fruits of evil causes, in samsara. "To" indicates the place where compassion arises. The nature of great compassion is, the way in which great compassion arises is, what is called "Great Compassion" indicates the basis. "Mind" refers to the awareness that is inseparable from samsara and nirvana, the self-arisen wisdom, free from all elaborations of characteristics, it is the unchanging mind of all Buddhas of the three times. "Compassion" refers to the nature that pervades all things like water pervades everything, universally extending without meditation to all dharmas of samsara and nirvana. "Great" refers to the state in which even the subtle grasping of what pervades and what is pervaded, object and subject, pure and impure, etc., does not abide, it is inseparable from everything, that is great. This is like the way things are or the meaning of the basis, it is also the secret essence of self-nature. What is called "of the Buddha," above, from the perspective of the five types of consciousness, explains the meaning of abiding. The purification of the subtle obscurations of the final karma is Buddhahood. The meaning of great compassion abiding, spontaneously accomplished by truly knowing, is vastness. As explained above, the boundless dharmadhatu manifests as body and wisdom. From the perspective of the vastness of knowledge, it is also named wisdom, which is the meaning of self-illumination. "Great" refers to the nature of omniscient wisdom, the suchness and the all-encompassingness are inseparable, in the state of equal perfection, object and subject, what is to be known and what knows, and gathering.
Chinese
是无等，与法界等同为等同。彼者由菩提萨埵之智慧所超胜，故非菩提萨埵之智慧所能触及。所谓“生”，乃是所化之显现，即以四种秘密而决断之所化，三界自续为痛苦所困，以及行者以向外寻求之路而困顿。此于前文亦已于法之范畴中述说。为开启智慧之眷属之唯一目的而说，故说此下文将出现之词句。所化之体性是：诶玛火，如来藏中。所谓“诶玛火”，心性秘密之界未圆满，从二开始之轮回错乱之体性，此显现为何？乃是悲叹之义。所谓“如来”，息灭一切戏论法之如如，从心之自性中息灭，且远离一切勤作之边是为安乐。到达彼处而成为自性即是“如来”，彼之真实自性，实义之阿赖耶，一切法之真如是二种心髓，如以生起之义成为根本之心髓，以及周遍一切法，功德任运成就之自性二者。如是阿赖耶有二，结合之阿赖耶是开启显现者，未证悟真实义之阿赖耶之义，俱生无明，三界之法，黑白二业，五烦恼，由彼所生之外内一切法显现为如种子般，称为分别阿赖耶。真实义之阿赖耶。真实义之阿赖耶是，地之法，自性身圆满之一切智之果，一切亦任运成就故。过去如来，以及未证悟之轮回一切法，无有大小部分而周遍，故若阿赖耶之义现前，则三界之器情一切皆明现为身与智慧之自性故。如是之自性未能知晓，是为俱生无明，由彼之力量，显现轮回之业，即结合之阿赖耶显现之方式。自之分别由业所化现。谓原因俱