Chinese
自生轮圆满四十二部诸佛，圆满之基，显现续之因缘聚合。第二品中，以续之缘起而引发谈论，此不共之续胜于其他，故导师父母引发谈论。父亲从智慧的角度引发，母亲从法界的角度引发。因是不共之续而引发谈论，眷属们皆因自性秘密藏而欢喜。为了完全了解教法的体性，其事物即是菩提心，胜义和世俗两种。胜义菩提心，五种智慧之义显现为坛城之明觉，从而果达到究竟。世俗菩提心，利他大悲之事业的威光成就，从第三品以下显现。那么，如何才能详细了解续的事物呢？导师桑结桑曰：主与支分共十者。因此，修持续义的十个支分是：见、行、坛城、灌顶、誓言，事业、修持次第，以及咒语、手印、供养。道的基石是见，见解修行达到决定的行，基、道、果一切所行的坛城，所依圆满的灌顶，道和果的一切所需显现的誓言，成就自他利益的事业，殊胜和共同的修持，修持的咒语和手印，以及供养。这些由十九品来阐述。第三品，是所有法义确立的品。之前，从世俗菩提心生起大悲心，不住留在如声闻般的仅仅生起的地位，而是从大悲的加持中，幻化出无数六能仁的化身，对于那些没有立即领悟自性秘密藏之义的小根器者，展示了不可思议的道次第乘的差别，所有这些都归结为因果二乘。这二者也阐述了心和智慧的自显现的确立，因此也称为法义的确立。因此，阐述了下部续的十种事物中道的基石——见。如果结合种子字，那么，之后说
English
The spontaneously accomplished mandala of forty-two Victorious Ones. The perfect basis, the collection of causes that manifest the tantra. In the second chapter, the discussion is initiated by connecting the circumstances of the tantra. This uncommon tantra is superior to others, therefore the Teacher, Father and Mother, initiate the discussion. The Father initiates from the aspect of wisdom, the Mother initiates from the aspect of space. Because it is an uncommon tantra, the discussion is initiated, and the retinue is pleased by the essence of the secret of self-nature. The object to be fully understood as the essence of the teachings is Bodhicitta, the two aspects of ultimate and conventional. Ultimate Bodhicitta, the meaning of the five wisdoms, appears as the awareness of the mandala, and thus the result reaches completion. Conventional Bodhicitta, the glory of the deeds of compassion for the benefit of others, appears from the third chapter onwards. So, how can one fully understand the objects of the tantra? The teacher Sangye Sang says: "The main and the branch, the ten aspects." Therefore, the ten branches for practicing the meaning of the tantra are: view, conduct, mandala, empowerment, samaya, activity, the order of accomplishment, mantra, mudra, and offering. The basis of the path is the view, the conduct that decides the view and meditation, the mandala that goes to all the basis, path, and result, the empowerment that is the perfect support, the samaya that manifests all the needs of the path and result, the activity that accomplishes the benefit of oneself and others, the supreme and common accomplishments, the mantra and mudra that are practiced, and the offering. These are taught in nineteen chapters. The third chapter is the chapter on establishing all dharmas. Previously, from the conventional Bodhicitta, compassion arises, and it does not remain in the state of merely arising like a Shravaka, but from the blessing of great compassion, countless emanations of the six Thubpas are manifested. For those of small capacity who do not immediately realize the meaning of the secret essence of self-nature, the inconceivable differences of the path-stage vehicles are shown, and all of these are included in the two vehicles of cause and effect. These two also show the establishment of the self-appearance of mind and wisdom, therefore it is also called the establishment of dharmas. Thus, the basis of the path, the view, is taught among the ten objects of the lower tantras. If applied to the seed syllable, then, it says, 'Then...'
Chinese
词的紧接着是，第二品过去之后紧接着出现第三品。意义上的紧接着是，第二品末尾通过五种智慧体验果位法身，由于大悲的力量不间断，从而进行各种利益他者的活动，显示这些活动的本质是六能者，因此称为紧接着。第三品有三个方面：广说、略说和品名。其中的要点有五个。显示导师显现的基础或显现之处是：“一切如来”这句话。第六胜者是十方四时一切如来的总集，因此称为“一切”，或者说，所有圆满的开端都自然成就为第六者的自性，并且一切时分都不会中断，因此这样说。“业”是指基础的意义。“大悲”是指，心不分别的智慧自证的体性，它毫无偏颇地遍及轮回和涅槃的一切有情和无情，这就是“悲”。因此，一切都成为自生智慧，这超越了菩提萨埵的智慧而变得伟大，或者说，由于远离了有境的执着而变得伟大。“加持”是指，自然成就的智慧本身的加持，自显自然成就的功德，调伏对象的显现不会中断。被称为“加持”是因为它是与意义相符的名称。导师的体性显现之处是，从“明智之士”到“出现”之间。“明智之士”是指，导师普贤王如来的心识，大悲的加持，上述圆满的自生智慧所显现的，也是心识，也就是六能者本身。其他经典中也说：“自己的身语意金刚，是不可分割的体性，具备明智，被称为明智之士。”因此，普贤王如来的心识为了利益众生而自显，身语意不可分割的体性就是自证本身。在所化众生的层面，由于显现为普贤王如来的意念，因此称为“之士”。“能者”是指，身语意能胜过一切，因此是能者。为了与所化众生相应，安住于轮回之中，处于同一境地。
English
The immediate sequence in terms of words is that the third chapter appears immediately after the second chapter has passed. The immediate sequence in terms of meaning is that in the latter part of the second chapter, one experiences the fruition Dharmakaya through the five wisdoms, and because the power of great compassion is uninterrupted, one engages in various activities to benefit others, showing that the essence of these activities is the six Thubpas, hence it is called immediate sequence. There are three aspects to the third chapter: detailed explanation, concise explanation, and the chapter title. There are five points in its summary. Showing the basis of the teacher's appearance or where it appears is: the phrase "all the Tathagatas." The sixth Victor is the general form of all the Tathagatas of the ten directions and four times, hence it is called "all," or rather, all the beginnings of excellence are spontaneously accomplished as the essence of the sixth, and it does not cease in all ways, hence it is said thus. "Karma" means the meaning of the basis. "Great compassion" refers to the nature of the self-awareness of the mind's non-conceptual wisdom, which pervades all sentient and non-sentient beings of samsara and nirvana without partiality, this is "compassion." Therefore, everything is established as self-arisen wisdom, which is greater than the wisdom of the Bodhisattva, or rather, it is greater because it is free from objective grasping. "Blessing" refers to the blessing of the spontaneously accomplished wisdom itself, the qualities of self-appearance spontaneously accomplished, the appearance of those to be tamed does not cease. It is called "blessing" because it is a name that corresponds to the meaning. The essence of the teacher, where it appears, is from "the wise person" to "appears." "The wise person" refers to the mind of the teacher Kuntuzangpo, the blessing of great compassion, the above-mentioned complete self-arisen wisdom, also the mind, which is the six Thubpas themselves. Also, in other scriptures it says: "One's own body, speech, and mind Vajra, is the indivisible essence, possessing wisdom, is called a wise person." Therefore, the mind of Kuntuzangpo appears spontaneously for the benefit of beings, the indivisible essence of body, speech, and mind is self-awareness itself. On the level of those to be tamed, it is called "person" because it appears as the intention of Kuntuzangpo. "Thubpa" refers to the one who overcomes through body, speech, and mind, hence it is Thubpa. In order to be in accordance with those to be tamed, he abides in samsara and remains in the same realm.
Chinese
即使行持，也不是以身来利益所化众生，不是随心所欲的能取所取，故为能者。无论以语宣说什么，也不是为了利益所化众生，没有喧嚣和戏谑等，故能语。从意而言，不离自生之智慧大平等性的本体，无论行持什么，都不离其意，故为能者，这是从本体的方面来说的。事业方面，也是引导所化众生行持十善等，并使之与果相合，降伏一切魔和不顺者，故为能者。六的数目是，因为所化众生必定是六道，所以确定是六道。这些的基础也是，如来说的身语意从金刚中产生。如来是圆满的基础。身是真实显现。语是能表达。意是自明不二。这三者不可分，故说显现于金刚。或者说，身是毗卢遮那佛，语是无量光佛，意是金刚萨埵，功德是宝生佛，事业是不空成就佛，所有共同的眷属都无不包含在五部之中。五部也不离普贤王如来的智慧，故说从金刚中产生。这是舍弃因果和勤作，如同天空中的月亮显现在水中，没有来去一般。普贤王如来的意在六道众生之处显现为能者，没有来去，刹那间显现，故说产生。对此，一般而言，密宗内道的观点认为，一切化身众生都从父母双运，方便与智慧无二的菩提心中产生。因此，这里也认为是从普贤王如来父母双运的菩提心中产生，这是嘛哈瑜伽的观点。在何处显现之处是，从产生之后，也由业力所致等。产生之后，是六能者显现。也字并非无意义，而是为了成办六道众生的利益。说明其处所是，由业力所致，是说由所化众生的三业之力，显现在世间界中。斯热西等，是说向四方倾斜，即头朝向东方，头朝向南方。
English
Even if practicing, it is not to benefit sentient beings through the body; it is not the grasping and fixation that goes as it pleases, therefore it is the capable one. Whatever is spoken with speech, it is not to benefit sentient beings; there is no clamor and jesting, etc., therefore it is capable of speech. From the perspective of mind, it does not waver from the very nature of the spontaneously arisen wisdom of great equanimity. No matter what is done, it does not waver from its intention, therefore it is the capable one, this is from the aspect of essence. In terms of activity, it also guides sentient beings to practice the ten virtues, etc., and unites them with the result, and destroys all demons and adversaries, therefore it is the capable one. The number six is because sentient beings are definitely in the six realms, so it is definite there. The basis of these is also that the body, speech, and mind of the Tathagata arise from the vajra. The Tathagata is the basis of perfection. The body is the actual appearance. The speech is the communication. The mind is self-awareness inseparable. These three are inseparable, so it is said to appear in the vajra. Or, the body is Vairochana, the speech is Amitabha, the mind is Vajrasattva, the qualities are Ratnasambhava, the activity is Amoghasiddhi, and all the accompanying retinues are included in the five families. The five families are also inseparable from the wisdom of Samantabhadra, so it is said to arise from the vajra. This is abandoning cause and effect and effort, like the moon in the sky appearing in the water, without coming or going. The intention of Samantabhadra appears as the capable one in the place of the six realms, without coming or going, appearing in an instant, so it is said to arise. In general, according to the inner tantric tradition, all emanated beings are considered to arise from the union of father and mother, the inseparable bodhicitta of skillful means and wisdom. Therefore, here it is also considered to arise from the bodhicitta of the union of father and mother Samantabhadra, which is the doctrine of Mahayoga alone. The place where it appears is, after arising, also due to the power of karma, etc. After arising, the six capable ones appear. The word "also" is not meaningless, but to accomplish the benefit of the six realms. The place is mentioned as, due to the power of karma, it is said to appear in the world realm due to the power of the three karmas of sentient beings. Srelzhi, etc., is said to lean to the four directions, that is, the head facing east, the head facing south.
Chinese
，以及朝向西北四个方向的世界。所谓“上下”是指，头顶之上的世界和下方的世界。而且，这些世界中的每一个，都是一个三千大千世界。像这样，十方无边无际，所谓“东方测量无边，八方四隅亦然，上方测量无边无际，下方测量亦是如此，无有穷尽，是为无边”。像这样，上下如同重叠的楼阁，彼此之间又像是用丝绸锦缎装饰的房屋。这无边无际的世界，也被称为是胜者普贤的聚会之净土。其中，化身的净土，指的是每一个三千大千世界。一般来说，一个须弥山被四大部洲环绕，日月成双，铁围山环绕一周。一千个这样的世界是小千世界。小千世界从一到二计数，达到一千个是中千世界。中千世界从一到二计数，达到一千个是大千世界，也就是一个化身所调伏的净土。那个净土中有百亿须弥山，百亿南赡部洲，百亿金刚座，百亿释迦牟尼佛安住。虽然在所化众生面前显现如此，但实际上是一个化身的净土。在那里，每一个大千世界中，佛陀如前所述。所谓“大”是指，具有普贤之事业，降伏四魔，具足六功德，超越二边的导师。所谓“每一位”是指，不可能存在的四种情况：一个四大部洲不可能出现两位转轮王；善恶业果不可能混淆；女子不可能成为如来；一个南赡部洲的一个教法不可能出现两位导师，因此说是“每一位”。那位导师的事业是，以四种调伏方式利益五道众生，这是对事业的简要说明。四种调伏方式是：以显现调伏，以神变调伏，以福德调伏，以智慧调伏。