English
Is unequaled, being equal to the Dharmadhatu is equality. That which is superior to the wisdom of a Bodhisattva, therefore cannot be touched by the wisdom of a Bodhisattva. The term "born" refers to the appearance of those to be tamed, that is, those to be tamed who are decided by the four secrets, the three realms, whose self-continuum is afflicted by suffering, and who are exhausted by the efforts of those who seek elsewhere by the path. This has also been discussed in the category of Dharma above. It is spoken for the sole purpose of the retinue that opens understanding, so this statement that follows is spoken. The characteristics of those to be tamed are: Emaho, from the Tathagatagarbha. The term "Emaho" means: What is this appearance of the nature of samsara, which is confused from the realm of the secret nature of mind that is not yet complete, starting from duality? It is the meaning of lamentation. The term "Tathagata" means: The suchness of all phenomena of proliferation, pacified from the nature of mind, and free from all extremes of effort, is bliss. Having reached there and become the nature itself is "gone," the true nature of that, the Alaya of true meaning, the suchness of all dharmas, are two kinds of essence: like the essence that has become the root by the meaning of arising, and the nature of spontaneously accomplished qualities that pervade all dharmas. Likewise, there are two Alayas: the Alaya of combination is the one that opens up appearance. The meaning of the Alaya of true meaning is the co-emergent ignorance that has not realized it, the dharmas of the three realms, the two karmas of black and white, the five afflictions, and all the outer and inner dharmas that arise from them appear like seeds, and are called the Alaya of discrimination. The Alaya of true meaning. The Alaya of true meaning is: Because the ground of Dharma, the fully perfected Dharmakaya, and all the fruits of omniscience are also spontaneously accomplished. The past Tathagatas, and all the unrealized samsaric dharmas, pervade without large or small parts, so if the meaning of Alaya manifests, then all the vessels and contents of the three realms will clearly appear as the nature of body and wisdom. Not knowing the nature of that is co-emergent ignorance, and by its power, the karma of samsara appears, that is, the way the Alaya of combination appears. One's own discrimination is transformed by karma. It means the cause is co-
Chinese
俱生无明以不见基之义的力量，执著于行，安住于彼即是俱生无明。分别念者，即是由彼周遍计度之无明显现能取所取二相。由彼之力显现三业及五烦恼，依于彼，以行善恶不动等种种业之力。幻现者，轮回之法虽于基上未成，然由忽尔显现故为幻现。彼显现之相如何显现耶？如云：种种身及受用等。如是等者，从地狱至四生之间种种不同之身，及受用苦乐之相各别，及处高下好坏种种各别，虽于痛苦不适为同，然大小不可思议，及等等之中种种业，及烦恼大小强弱之差别种种也。于前述已逝之苦乐差别等，于未成之我执著为我。由彼之力，我所者，于食财眷属外境一切执著为我所，能取所取二者各别执著且宣说，由彼之威力，再三轮回而痛苦可怜。虽于自性未成，然唯念头显现耳。谁亦未缚无缚也。如是等者，谁亦者，以所依之士夫缚者未成故未缚。如缚之绳索等亦无，无缚者，以所缚之怨敌等亦未成故说为非有也。若尔，轮回显现有何过患耶？分别念执著我者。如是云者，前述之因俱生无明与周遍计度之无明二者，因是分别念。缘是执著我之业及烦恼，以前述之轮回自性等。坚执于空系结。如是云者，譬如，食用颠茄之人于虚空见为形象而执著为缚，如颠茄相似之毒俱生无明。虽未成，然以业及烦恼所生之错乱诸法如作系结一般，于彼执著之识力增长者，即是坚
English
The co-emergent ignorance, with the power of not seeing the meaning of the ground, grasps onto behavior as self. Abiding in that is the co-emergent ignorance. What is called "conceptualization" is the ignorance that thoroughly investigates, appearing as the two aspects of grasper and grasped. Through its power, the three actions and five afflictions appear. Relying on that, through the power of engaging in various actions, such as virtuous, non-virtuous, and unwavering actions. "Emanation" means that although the phenomena of samsara are not established on the ground, they appear suddenly, hence emanation. How does that appearance appear? Like saying: "Various bodies and enjoyments, etc." Such as, various different bodies from hell to the four types of birth, and different aspects of enjoyment, pleasure and pain, and various different high and low, good and bad places, although they are the same in being suffering and discomfort, their magnitude is inconceivable, and within "etc." are various actions, and various differences in the magnitude and intensity of afflictions. Regarding the differences of pleasure and pain that have passed, one grasps as self what is not established as self. Through that power, "mine" means that one grasps all external objects, such as food, wealth, and retinue, as "mine," grasping the grasper and grasped separately and proclaiming them. Through that power, one repeatedly cycles and suffers miserably. Although it is not established in essence, it only appears as thought. No one binds, there is no binding. Such as, "no one" means that since the person who binds, the basis, is not established, there is no binding. There is no rope-like binding, and "no binding" means that since the enemy to be bound is also not established, it is said to be non-existent. If so, what is the fault of the appearance of samsara? "The conceptualization that grasps as self." This means the cause mentioned earlier, the co-emergent ignorance and the thoroughly investigating ignorance, the cause is conceptualization. The condition is the actions and afflictions that grasp as self, with the characteristics of samsara mentioned earlier. "Forcefully tying knots in the sky." For example, just as a person who has eaten thorn apple sees a form in the sky and clings to it as bound, like the poison of thorn apple, the co-emergent ignorance. Although not established, the confused phenomena produced by actions and afflictions are like making knots, and the power of the consciousness that grasps there increases, that is forceful.
Chinese
将结抛向空中，这叫做（空性）。为了宣说解脱与束缚分离的法，诸乘之间，承诺有三，即无束缚，无解脱。等等。一切法的真如平等之状态是：一切法自性本净，从自性光明大光明中显现，由于境不存在，能取所取的基础消失。从那样的状态中，所束缚之物和能束缚之物仅仅是暂时的分别念，因此自性本净的状态是基础清净。从那样的状态中，由于轮回不存在，因此从中解脱，清净也不可得。经中也说：一切皆是心之自性，甚至没有“我执”之名。因此，没有束缚，也就没有解脱者。那么，轮回不是应该断除的，涅槃不是应该获取的吗？难道不是成了空无一物了吗？（答：）本自任运圆满佛法。因此，从无始以来，法界与智慧无别，是法身。从自显不灭的状态中，任运圆满的意思是：一切扩展为自生智慧，从远离因缘的智慧自显的状态中，所有显空之执着，不需断除，自然清净。从那样的状态中，能束缚、所束缚、束缚这三者从根本上清净，从大空性的自性中，自显不灭的一切，以任运圆满之义，不灭是身，不可得是智慧，那在刹那间无别之状态即是佛，由于三我执从根本上清净，所以是“觉”。证悟到那任运成就之身，智慧显空无别，周遍无边，即是成佛。即使没有证悟，也如水的湿性不可改变一般，任运成就。法，指的是：为了确定地显示任运成就佛的意义，为了向眷属宣说这秘密心髓续，所以示现种种欢喜。直接示现的普贤王如来的意之密意，没有能诠所诠的二取，因为是自显。也可以说，所有被引导的眷属，都是从智慧自显的平等性状态中出生的方式。
English
Throwing the knot into the sky, this is called (emptiness). In order to proclaim the Dharma of separation from liberation and bondage, among the vehicles, the promise is threefold, namely, no bondage, no liberation. And so on. The state of suchness and equality of all dharmas is: all dharmas are naturally pure in their essence, appearing from the self-illuminating great luminosity, and because the object does not exist, the basis of the apprehended and the apprehender disappears. From that state, the bound object and the binding agent are merely temporary conceptualizations, therefore the state of self-nature purity is the basis of purification. From that state, since samsara does not exist, liberation from it and purity are also unattainable. The scripture also says: All are the nature of mind, there is not even the name of "self-grasping." Therefore, there is no bondage, and therefore no liberator. So, is samsara not to be abandoned, and is nirvana not to be attained? Has it not become empty and meaningless? (Answer:) The Buddha Dharma is spontaneously perfect from the beginning. Therefore, from beginningless time, the Dharmadhatu and wisdom are inseparable, it is the Dharmakaya. From the state of unceasing self-appearance, the meaning of spontaneously perfect is: everything expands into self-born wisdom, and from the state of wisdom self-appearing, which is free from causes and conditions, all attachments to appearance and emptiness are naturally purified without being abandoned. From that state, the three—the bound, the binder, and the bondage—are purified from the root, and from the nature of great emptiness, all self-appearing and unceasing things, by the meaning of spontaneous perfection, unceasing is the body, unattainable is wisdom, and that state of inseparability in an instant is called Buddha, because the three self-grasps are purified from the root, so it is "awakened." Realizing that spontaneously accomplished body, wisdom, appearance, and emptiness are inseparable, pervading boundlessly, is becoming a Buddha. Even if one has not realized it, it is spontaneously accomplished, just as the wetness of water cannot be changed. Dharma refers to: in order to definitely show the meaning of the spontaneously accomplished Buddha, in order to proclaim this secret heart essence tantra to the retinue, various joys are shown. The intention of Samantabhadra, who directly manifests, has no dualistic grasping of the expresser and the expressed, because it is self-appearing. It can also be said that all the guided retinue are born from the state of equality of self-illuminating wisdom.
Chinese
以母的姿态示现各种欢愉，以语的姿态示现各种欢愉。或者说，从身语意方面，在此道场上，以六度进行转移，或者说，以六度宣说乘的各种差别，这是第三品的开端。总结而言，即“如来即是对如来自身的极大宣说”。前者是第六位普贤王如来。后者是如来同在的眷属们。目的是为了开启智慧的眷属。或者说，前者是导师与同在的眷属，与导师无别，故称“自身”。后者是未出现开启智慧的眷属的如来。从证悟秘密心髓的真如性中，生起胜义和世俗菩提心的品。胜义是指一切法的真如性，以自性不可分割，远离因缘，无生无灭。虽然根据情况可以分为三种，但其体性与自性与秘密心髓无别。这被称为生起为智慧，即不舍弃轮回的五蕴三毒，任运成就为果位的五蕴三身。并且，这也显现为自生智慧。上面已经提到“从一开始就将佛陀之心生起为智慧”。生起的方式是普贤父母的言说。具有特殊智慧的眷属们，现证自性秘密心髓的意义后，以法界所遍及的程度，显现为身和智慧。成为圆满的自性，这就是发心，是究竟的果位。世俗菩提心是圆满的证悟，以及在所化众生面前显现的十二行事业的开端。与究竟的果位同时，为那些未证悟者，讲述以四种秘密所束缚的道次第乘，这是从所化众生的角度出发的世俗菩提心。菩提是指伟大的果位，法身。心性是指其力量，不间断的自显现。这是第二品的注释。现在连接各品，第一品是真如性的坛城，蕴、界和
English
In the aspect of the mother, various delights are shown. In the aspect of speech, various delights are manifested. Or, from the aspects of body, speech, and mind, on this path, transference is done through the six perfections. Or, the various distinctions of the vehicle are taught through the six perfections, which is the beginning of the third chapter. In summary, it is said, "The Tathagata is the great declaration of the Tathagata himself." The former is the sixth Samantabhadra Buddha. The latter is the retinue of the Tathagata together. The purpose is for the retinue of those who open wisdom. Or, the former is the teacher together with the retinue, inseparable from the teacher, hence called "himself." The latter is the Tathagata who has not appeared to open the retinue of wisdom. From the certainty of the essence of the secret essence, the chapter on generating the mind of ultimate and conventional bodhicitta into wisdom. The ultimate is the suchness of all dharmas, indivisible by its own nature, free from causes and conditions, without arising or ceasing. Although it can be expressed in three ways according to the occasion, its essence and nature are inseparable from the secret essence. This is called generating into wisdom, that is, without abandoning the five aggregates and three poisons of samsara, spontaneously accomplishing the five aggregates and three bodies of the fruition. And, it also manifests as self-arisen wisdom. Above, it has been mentioned that "from the beginning, the mind of the Buddha is generated into wisdom." The way of generating is the speech of the parents Samantabhadra. The retinue with special wisdom, after realizing the meaning of the essence of the secret essence of self-nature, manifests as body and wisdom to the extent pervaded by the dharmadhatu. Becoming the nature of perfection is the generation of the mind, which is the ultimate fruition. Conventional bodhicitta is the ultimate realization, and the beginning of the twelve deeds that appear to the disciples. Simultaneously with the ultimate fruition, for those who have not realized, the path of the vehicle bound by the meaning of the four secrets is explained. This is the conventional bodhicitta from the perspective of the disciples. Bodhi is the great fruition, the dharmakaya. Mind itself is its power, the uninterrupted self-manifestation. This is the commentary on the second chapter. Now, connecting the chapters, the first chapter is the mandala of suchness, the aggregates, elements, and