English
In summary, the root of the three realms is the co-emergent ignorance and the imputed ignorance, which cause the three actions and the practice of the five afflictions, thus transmigrating in samsara. Therefore, the cause of samsara is the two types of ignorance. In "Six causes, birth and death, body and enjoyment," summarize "All the deluded phenomena of the world." In summary, in all the inconceivable realms of the world, all deluded phenomena are summarized in the birth and death, body and enjoyment, and high and low positions of the six realms of beings. In "Suffering," summarize "Discordant pleasure and pain are experienced and change." In summary, generally, the six realms also experience discordant pleasure and pain due to internal discord, and within each of the six realms, various discordant pleasure and pain are also experienced. In "The wheel of illusion," summarize "The outer and inner dependent origination revolve in two ways." In summary, the way the wheel of illusion revolves in samsara is that the twelve links of outer and inner dependent origination revolve without interruption. In "There is nothing other than wrong thought," summarize "There is no falling away from self-nature." In summary, when the deluded appearance of wrong thought appears as samsara, it does not fall away from self-nature. Furthermore, from "There is no self and other of self" to "There is no movement to another place," the seven sentences are summarized. From the secret sphere of mind-essence, self and other, all dualistic phenomena are not established from the beginning, because there is no distinction in the equality of Bodhicitta. It is only due to delusion that it appears as self and other, which shows that apart from the delusion of wrong thought, it is not established on the ground. Summarizing Nirvana is, in "Emptiness, selflessness, self-awareness," "The two aspects of true illusion" and "The continuous stream of wrong thought, cause and effect also," these eight sentences are summarized. Although they appear as the true illusion of the two truths, the two truths appear as self-aware wisdom, and the cause and effect of wrong thought are merely appearances, whose essence is separated from the ground and support. Apart from the Dharmadhatu having power over the Dharmadhatu, the purification of wrong thought is the essence of mantra. From its non-cessation, the appearances of the lower vehicles also merge into mantra. In "Primordial Wisdom Mind," from "If thoroughly examined with true realization" to "The end of the chapter,
Chinese
总而言之，在圆满佛的境界中，轮回与涅槃的一切法，显现为任何自性都不成立的任何事物。因此，导师和教法没有生灭和兴衰，迷乱中所显现的也是觉性的自显。被称为九乘次第、能诠十方的，也是从自性秘密藏中流出，并最终归于此。所有象征性的名相显现，也是自显，如能见所见、能作所作等。 “无所缘能所，转变忆念力。” 其中，总结了“于界自在故，即是行境。”这五句。由于一切无境与有境的作为都显现为自显，因此没有自他的概念，自显本身不间断地自然成就为自明智。所谓“奇哉”，总结了从“此后一切如来”到“利益五道众生”的内容。与三世诸佛无别的第六金刚持的心识，显现为六能仁，最终在无边刹土中，以四调伏无意义，这是指共同法身刹土。无作无为，真是奇妙！所谓“身”，总结了从“降生”到“十二行谊”和“导师能仁”的内容。六能仁的一切作为，无境与有境，都是觉性自明的智慧显现。所谓“语”，总结了从“一切也”到“无有衣饰”的五乘。所谓“功德”，总结了从“恒时遍知”到“六神通”，即自显的智慧差别。所谓“刹土”，总结了从“出现后”到“利益”，即法界所遍及的无边世界。所谓“事业”，总结了从“无量身不可思议”到“不可思议无数显现于十方”。通过不可思议之门，成就一切所化众生的利益。一切法究竟
English
In summary, within the realm of the perfected Buddha, all phenomena of samsara and nirvana appear as anything whatsoever, without any inherent nature. Therefore, the teacher and the teachings have no arising, ceasing, flourishing, or declining; what appears in delusion is also the self-appearance of awareness. The nine vehicles, renowned as expressing the ten directions, also emanate from the secret essence of self-nature and ultimately return to it. All symbolic terms that appear are also self-appearances, such as the seer and the seen, the doer and the done, and so on. "Without object or subject, transform the power of memory." Here, the five lines, "Because of mastery over the realm, it is the very field of activity," are summarized. Since all actions without object or subject manifest as self-appearance, there is no concept of self and other; self-appearance itself spontaneously and continuously becomes self-knowing. The term "amazing" summarizes the content from "Then, all the Tathagatas" to "benefiting the beings of the five realms." The mind of the sixth Vajradhara, inseparable from all Buddhas of the three times, appears as the six Munis, and ultimately, in limitless realms, the four means of taming are meaningless, which refers to the realm of the common Dharmakaya. Without action or agent, it is truly amazing! The term "body" summarizes the content from "birth" to "the twelve deeds" and "the teacher, the Muni." All the actions of the six Munis, without object or subject, are the manifestation of the self-illuminating wisdom of awareness. The term "speech" summarizes the five vehicles from "everything also" to "without garments." The term "qualities" summarizes from "always knowing" to "the six superknowledges," which are the distinctions of the self-appearing wisdom. The term "field" summarizes from "after arising" to "benefit," which are the limitless worlds pervaded by the Dharmadhatu. The term "activity" summarizes from "countless inconceivable bodies" to "countless inconceivable appearances in the ten directions." Through the door of the inconceivable, the benefit of all beings to be tamed is accomplished. All dharmas are ultimately
Chinese
名为章节。确立正法的根基或根本，六能者的事业，即身语意的事业不可思议。语言的事业，九次第乘，也归纳为五乘。那也归纳为果乘。其义即九次第乘显现于秘密藏中，并在其中确立。轮回的一切法从心性中显现，并且那本身明了为智慧。所有那些都确立了见解。第三章解说完毕。 现在宣说第四章，那也是章节的连接。第一章，自显现本身，一切分别的集合，自性任运成就，圆满于四十二位佛。那些自显现圆满于普贤王如来的体性中，五种任运成就的语言是产生续的因。产生续的缘，由高乘的导师发起话题。普贤王如来父母双运，轮回的五三一十五法，果五三一十五任运成就，完全了知是续的意义。犹如镜子去除污垢后影像清晰，从五种智慧的功用中，不间断地显现利益他人的大悲，行持各种各样的事业。事业本身不间断，六能者。导师和教法不可思议的事业之门，第三章宣说完毕。那也与十二坛城相连。第一章，自性果圆满的坛城。第二章，果增上菩提心的坛城。第三章，宣说了大悲的坛城和调伏的坛城。 第四章宣说文字的轮转。上面的所有教法必须通过语言和文字来表达。依靠文字，坛城的轮转必须依靠显现的文字。如果从十种事物来说，坛城那样被视为十二种，增上禅定语言的坛城显现。然而，宣说分别和天神文字三者的结合。由于那的缘故，产生了四十二种心。四十二个文字也是，以下出现的，以三身的理由，内外的一切法也是文字。执著于假立的名言为实有。
English
This is called a chapter. The basis or root for establishing the Dharma, the activity of the six Thubpas, namely the inconceivable activities of body, speech, and mind. The activity of speech, the nine successive vehicles, is also condensed into five vehicles. That is also condensed into the Fruition Vehicle. Its meaning is that the nine successive vehicles appear in the Secret Essence, and are established there. All phenomena of samsara appear from the nature of mind, and that itself is clear as wisdom. All of those establish the view. The third chapter is explained. Now the fourth chapter is taught, which is also the connection of the chapters. The first chapter, self-appearance itself, all collections of thoughts, spontaneously accomplished by nature, is completed in the forty-two Victorious Ones. Those self-appearances are completed in the essence of Samantabhadra, and the five spontaneously accomplished speeches are the cause of the arising of the tantra. The condition for the arising of the tantra is that the teacher initiates the discussion with the higher vehicle. Samantabhadra father and mother engage in union, the five-three-fifteen phenomena of samsara, the five-three-fifteen fruits spontaneously accomplished, to fully know is the meaning of the tantra. Just as a mirror is clear of dirt and the image is clear, from the function of the five wisdoms, various kinds of compassion that appear without ceasing to benefit others are performed. The activity itself is unceasing, the six Thubpas. The door of the inconceivable activities of the teacher and the teachings, the third chapter is taught. That is also connected with the twelve mandalas. The first chapter, the mandala of the ultimate perfection of the nature of the fruit. The second chapter, the mandala of the superior fruit, the mind of enlightenment. The third chapter, the mandala of compassion and the mandala of taming are taught. The fourth chapter teaches the wheel of letters. All of the above teachings must be represented through words and letters. Relying on letters, the wheel of the mandala must rely on the appearing letters. If from ten things, the mandala is thus regarded as twelve, the mandala of the speech of superior samadhi appears. However, it teaches the union of the three: discrimination, deity, and letter. Because of that, forty-two minds arise. The forty-two letters are also, from what appears below, by the reason of the three kayas, all inner and outer phenomena are also letters. Holding onto imputed terms as real.
Chinese
是刹那间的显现。像这样将要义结合起来而进入字句。这一品有三点：第一，讲述所说内容的历史，即导师意旨的体性。从“此后”开始，词句的紧接是指上一品。意义的紧接有两个：一是先前诸佛的事业，即确立见解后进入禅定的意义。二是随行瑜伽士的角度，即如是性和普贤行二者已逝，修习因之禅定。如来是证悟现前。一切是指所有共同的主眷，无余一切与意旨法身平等性无别。一是指自证自生智慧不具有多重性。成为，是指第二品末尾生起五种心圆满后，身和智慧任运成就。或者，一切如来是第六金刚持的自性，第六是从一切如来和一与多中解脱，因此是一切不灭。因此，彼即五语任运成就，自显现却不具动者和动因，这称为意旨，一是没有多重性。就体性而言，意旨与非意旨的名称不住留，但仅就文字的显现意旨而言，称为一，成为是仅为所化众生的显现。所谓“大平等性之理在金刚界中”，平等是指远离显现和空性二边的彼者，没有成为对境，即从二谛非一的观念中也解脱，因此是大。所谓“理在金刚界”，其自性是轮涅二者所摄的一切法，在心之界中任运成就，远离因缘，未曾成立为生之事物，是为存在之理和安住之理。彼者证悟任运成就后，是无有能境和所境的证悟之理，对于如此者，以无别且不可分之义故为金刚。彼者一切法不杂乱且圆满之义故，在任运成就之界中，一切法从本以来不从成佛之禅定中动摇。
English
It is the appearance of instantaneousness. Thus, combining the essence and entering into the words. This chapter has three points: First, telling the history of what was said, which is the nature of the Teacher's intention. Starting from "Then," the immediate connection of the words refers to the previous chapter. There are two immediate connections of meaning: one is the deeds of the Buddhas of the past, which is the meaning of establishing the view and then entering into samadhi. The second is from the perspective of subsequent yogis, that is, Suchness and Samantabhadra have both passed away, and the samadhi of the cause is meditated upon. The Tathagata is the manifestation of realization. All means all the retinue together, without exception, and are inseparable from the intention, the Dharmakaya, and equality. One means that self-awareness, self-born wisdom, does not possess multiplicity. Becoming means that at the end of the second chapter, the five minds are generated and perfected, and the body and wisdom are spontaneously accomplished. Alternatively, all the Tathagatas are the nature of the sixth Vajradhara, the sixth is liberated from all the Tathagatas and one and many, therefore all are unceasing. Therefore, that itself is the spontaneous accomplishment of the five speeches, the self-appearance does not have a mover or a cause, this is called intention, one is without multiplicity. In terms of essence, the term intention and non-intention does not abide, but only in terms of the appearance of the string of letters, it is called one, becoming is only the appearance of those to be tamed. The so-called "principle of great equality in the Vajra realm," equality refers to the one who is separated from the extremes of appearance and emptiness, and does not become an object, that is, it is also liberated from the concept of the two truths not being one, therefore it is great. The so-called "principle in the Vajra realm," its essence is all the dharmas included in samsara and nirvana, spontaneously accomplished in the realm of mind, separated from causes and conditions, and has never been established as a thing of birth, it is the principle of existence and the principle of abiding. After that realization is spontaneously accomplished, it is the principle of realization without an object and an objectifier, for such a one, it is Vajra because of the meaning of being inseparable and indivisible. That itself is the meaning of all dharmas being unmixed and completely perfected, in the realm of spontaneous accomplishment, all dharmas from the beginning do not move from the samadhi of enlightenment.