Chinese
因此，各种乘的见解和行持，以及成就的时间和果报，也只是在所化众生面前的显现而已。导师和那些乘的自性，没有常恒稳固成立的，而且九乘的数量也不是必须执定的，只是所化众生的心识显现而已。“导师与意义相符顺。”意思是说，因此导师佛陀以所化众生的心识根器高低的差别，按照心识的次第来配合，与意义相符顺。“名和词”的意思是，名是字母集合而成的名，名集合而成词，比如“柱子好与坏”这样说。词集合的四个词为一偈（ཤློ་ཀ་，śloka）。三百偈为一品。由此增多，各自的经论就广大了。“安立而宣说。”意思是说，在自性上没有名词成立的基础上，为了与所化众生相符顺，安立名和词，从而宣说了九乘的能诠经论。“导师名言无实物。”意思是说，自性心性光明的法界中，导师也没有成立，只是声音而已，以名和词来表示的能诠经论等，在心之法界中也没有成立实物。“如是”是说导师普贤王如来为了开悟眷属而说的。归纳章节以历史的方式是：从“此后如来”等等开始。“此后”是指接续前文。如来是普贤王如来与佛母无二无别。“那些坛城”是指普贤王如来的觉性自显的俱生轮的一切，即主尊和眷属等一切都是自己心之觉性自显现。“此秘密”即身语意功德事业，身五种，语五种，意无分别，所以说了金刚。 “涌出”是指觉性自显的力量不间断而说出这些话。“啊 呵”是指上面所说的轮涅二者的体性，胜义和世俗无别，三者的自性心性无生之义相同，以“啊”来表示。 “呵”是对那个意义感到满意。“轮回根本的过患由我执而生。”意思是说，三界的一切众生都是无常不稳固的
English
Therefore, the views and practices of each vehicle, as well as the time of accomplishment and the fruits, are merely appearances to those to be tamed. The essence of the teachers and those vehicles is not permanent, stable, or established, and the number of the nine vehicles is not necessarily fixed, but is merely the appearance of the minds of those to be tamed. "The teacher is in accordance with the meaning." That is to say, therefore, the teacher Buddha, according to the differences in the mental faculties of those to be tamed, arranges them in accordance with the order of the mind, in accordance with the meaning. "Name and word" means that name is formed from the collection of letters, and word is formed from the collection of names, such as saying "the pillar is good or bad." Four words collected together form one verse (śloka). Three hundred ślokas form one chapter. As it increases, the respective scriptures become extensive. "Established and taught." It means that on the basis of not establishing names and words in essence, in order to be in accordance with those to be tamed, names and words are established, thereby explaining the expressive scriptures of the nine vehicles. "Teacher's words have no substance." It means that in the essence, the clear realm of mind, the teacher is not established either, it is just sound, and the expressive scriptures represented by names and words, etc., are also not established as real objects in the realm of mind. "Thus" means that the teacher Samantabhadra spoke for the sake of enlightening the retinue. Summarizing the chapters in a historical manner is: starting from "Then the Tathagata" etc. "Then" refers to continuing from the previous text. The Tathagata is Samantabhadra inseparable from the Mother. "Those mandalas" refers to all of the spontaneously appearing coemergent wheel of Samantabhadra's awareness, that is, all the main deities and retinues are the self-manifestation of one's own mind awareness. "This secret" refers to body, speech, mind, qualities, and activities. Five bodies, five speeches, and mind are indivisible, so vajra is mentioned. "Emerged" means that the power of self-manifesting awareness is uninterrupted and these words are spoken. "Ah Ho" refers to the nature of samsara and nirvana mentioned above, the ultimate and conventional are inseparable, the nature of the three is the same as the meaning of the unborn nature of mind, which is represented by "Ah." "Ho" is being satisfied with that meaning. "The fault of the root of existence arises from clinging to self." It means that all sentient beings in the three realms are impermanent and unstable.
Chinese
仅仅是享用欺骗，仅仅是转变为三种和八种痛苦的自性，是欺骗显现的根本，并且那过患的对境的精华就像是，从执著于我而产生。俱生无明和显现的遍计所执无明，在能取和所取二者显现的分别念中，产生三种和五种烦恼，是三界的因缘、根本和过患。由它所产生的轮回的自性是，六因，即六道众生，其中的差别不可思议。它的相是，生灭、身体和受用，以及处所和痛苦。所说的外十二缘起的生灭，内十二缘起的生灭的显现，导致六道众生的身体各不相同，受用好坏不同，苦乐不同，处所高低不同，安住于思，安住于觉，显现和空性各不相同。痛苦也遍及六道，但特别是三恶道有不同的痛苦。幻轮等等，是指生老病死四者相续不断的幻轮，以及天界和恶道二者如高低水桶般地轮转。等等包括寿命长短和颜色的差别。除了错觉之外，什么也没有。所说的，如此三界轮回的欺骗显现无论如何显现，都是颠倒的欺骗的错觉的自显现。例如，就像有眼病的人在眼病未愈之前，看到天空中有第二个月亮和针在滴落一样。除了错觉的自显现之外，在错觉之外，在心平等性的状态中，连名言也不可得，所以说，什么也没有。归纳超出痛苦的是，空性、无我、自证、本来智慧意。等等，上面所说的轮回的一切事物，都以上面所说的密咒的理证，三种清净，三种平等的理证来衡量，在证悟的状态中，欺骗错觉的相续不再生起，因为自性清净，所以一切边都清净，这被称为空性。那意义就是二我清净的自生智慧。
English
Merely enjoying deception, merely transforming into the nature of three and eight sufferings, is the root of the appearance of deception, and the essence of the object of that fault is like, arising from clinging to self. Co-emergent ignorance and the appearance of pervasive imputed ignorance, in the conceptualization that appears as the two, grasper and grasped, arise the three and five afflictions, which are the causes, roots, and faults of the three realms. The nature of samsara produced by it is, the six causes, namely the six types of beings, the distinctions within which are inconceivable. Its characteristics are, birth and death, body and enjoyment, as well as place and suffering. The appearance of the arising and ceasing of the outer twelve links of dependent origination, and the arising and ceasing of the inner twelve links of dependent origination, causes the bodies of the six types of beings to be dissimilar and different, enjoyments to be good and bad, happiness and suffering to be different, places to be high and low, abiding in thought, abiding in awareness, and appearances and emptiness to be different. Suffering also pervades all six realms, but especially the three lower realms have different sufferings. The wheel of illusion, etc., refers to the wheel of illusion in which the four, birth, old age, sickness, and death, continue uninterruptedly, and the two, heaven and the lower realms, revolve like high and low water buckets. Etc. includes the distinctions of long and short life and color. There is nothing other than misperception. What is said is, in this way, however the deceptive appearance of the three realms of samsara appears, it is the self-appearance of the inverted misperception of deception. For example, just as a person with an eye disease sees a second moon and a needle dripping in the sky until the eye disease is cured. Apart from the self-appearance of misperception, apart from misperception, in the state of equanimity of mind, not even a mere term is found, so it is said that there is nothing. To summarize what is beyond suffering is, emptiness, selflessness, self-awareness, primordial wisdom mind. Etc., all the things of samsara mentioned above are measured by the reasoning of the secret mantra mentioned above, the three purities, the reasoning of the three equalities, and in the state of realization, the continuum of deceptive misperception no longer arises, because of self-purity, all extremes are pure, this is called emptiness. That meaning is the self-born wisdom of the two selves being pure.
Chinese
当以其显现之时，界无别，平等性之界性，自证之智慧任运成就，无有境与有境，以自之自证故，自证即是所有善逝之意，无错乱故，是意。无有对境与能对境，名为一切法皆于智慧中显现，以智慧自用，境与有境自然而无。忆念转为自在。名为自现之智慧，自于自而转为自在，惊奇，以此而惊奇者，乃是所化之所需功德一切，于显空无别之状态中任运成就，从身语意功德刹土中。名为以身调伏等四调伏之事业，显现之如来一切皆为自现，乃是此时所化之显现，所化之显现亦为好坏之错乱，唯有所化之显现，无有其他，即是如此。如是说。词义之关联是，如是金刚秘密之语。名为普贤之意圆满一切无别是金刚。其远离思言之境故为秘密。彼意开启之眷属之义，自现不灭而显现为语。教法显现之功德是，六能仁之化身无数等。名为为普贤之意智慧开启之眷属之义，显现之六能仁化身无数是，四大洲百俱胝中，导师显现百俱胝，其他如驴子显现为驴子，兔子显现为兔子无数，如是所有如来所说亦皆汇集于彼等之中，如来自己知晓。名为语不可思议，九乘次第十方著名一切皆汇集于彼等之中，是以上所说之五乘。彼亦衡量之轮回涅槃二者。彼亦于章节汇集之中，未来之如来，后世之瑜伽士们知晓。汇集之真实是，首先汇集轮回是，有根本之过患，从执著自我而生。于此，无明分别之能取所取。
English
When it manifests, the realm of indivisibility, the very nature of equality, spontaneously accomplished as the wisdom of self-awareness, without object and subject, because of self-awareness by itself, that self-awareness is the mind of all Sugatas, without error, therefore it is the mind. Without object and agent, it is said that all phenomena appear as wisdom, and wisdom itself uses itself. Object and subject are naturally absent. Memory transforms into freedom. It is called the wisdom of self-appearance, self-mastery over oneself. Wonder, what is wonderful about it is that all the qualities needed by those to be tamed are spontaneously accomplished in the state of indivisible appearance and emptiness, from the body, speech, mind, qualities, and pure lands. It is said that all the Tathagatas who appear in the four acts of taming, such as taming by the body, are self-appearing. It is the appearance of those to be tamed at this time, and the appearance of those to be tamed is also a good or bad delusion. Only the appearance of those to be tamed exists; there is nothing else, it is just like that. Thus it is said. The connection of words and meanings is, like the words of the Vajra secret. It is said that the complete and indivisible intention of Samantabhadra is the Vajra. Because it is beyond the realm of thought and expression, it is secret. The meaning of that intention being opened up for the sake of the retinue is that self-appearance arises without ceasing as speech. The qualities of the appearance of the teachings are, the countless emanations of the six Thubpas, etc. It is said that for the sake of the retinue who have opened up the wisdom of Samantabhadra's intention, the countless emanations of the six Thubpas who appear are, in hundreds of millions of four continents, the teacher appears in hundreds of millions, and others, such as a donkey appearing as a donkey, a rabbit appearing as countless rabbits, and all that is spoken by all the Tathagatas is also gathered in them, the Tathagatas themselves know. It is said that speech is inconceivable, and all the nine vehicles known in the ten directions are gathered in them, which are the five vehicles mentioned above. It also measures the two, samsara and nirvana. It is also gathered in the condensed chapter, the future Tathagatas, and the yogis of later generations will know. The actual gathering is, first, the gathering of samsara is, the fault of the root of existence arises from clinging to self. In this, the grasping and the grasped of ignorance and discrimination.
Chinese
总而言之，三有之根本是俱生无明和遍计无明二者，以行三业和造作五烦恼而流转轮回。因此，轮回之因是二种无明。在“六因生灭身与受用”中，总摄“所有世间迷惑之法”。总而言之，所有不可思议的世间界中，所有迷惑之法都总摄于六道众生的生灭、身、受用以及高下之位。在“痛苦”中，总摄“不和悦乐苦感受变异”。总而言之，总的来说六道也因内部不和而感受不和悦的乐苦，而且六道各自之中也感受不和悦的各种乐苦。在“幻轮”中，总摄“内外缘起二者转”。总而言之，幻轮在轮回中流转的方式是，内外十二缘起无间断地流转。在“除了邪分别之外什么也没有”中，总摄“自性之外无有退失”。总而言之，当邪分别的迷惑显现轮回时，并没有从自性中退失。此外，从“我与我的他者不存在”到“没有丝毫向他处动摇”之间的七句总摄而言，从心性秘密法界中，我与他者，一切二元之法从根本上没有成立，因为菩提心平等性中无有分别，仅仅由于迷惑的缘故显现为我与他者，这表明除了邪分别的迷惑之外，在基上没有成立。总摄涅槃是，在“空性无我自证”中，“真实幻化二法”以及“邪分别因果相续亦”这八句总摄而言，虽然显现为二谛的真实幻化之法，但二谛在自证智慧中显现，并且邪分别因果仅仅是显现，其本质与基和所依分离，除了法界对法界自在之外，邪分别清净即是密咒的本质，从其不灭中，下乘的显现也融入密咒。在“本智心”中，从“以真实证悟而善加观察”到“品结束的