Chinese
从视“我”为实有开始，不区分“我”与“他”，并转化为平等性，这被称为转依。这是由于脱离了视“我”为实有和对“我”的无明等垢染而获得的。如明镜般的智慧，以证悟无我的方式，向内平等地观照，因此没有转依，这被称为自生智慧。无缘是妙观察智，像这样，阿赖耶识和习气以及烦恼意都不成立，因为它们脱离了一切因、处和缘。谁以什么为缘呢？因为自性上是无缘的，所以是妙观察智。从共同的角度来说，意识从执著一切法为能取和所取的实有中解脱出来，如实地领悟一切法的体性，这被称为转依。这是由于脱离了执著能取和所取的实有的垢染而获得的解脱。就像意识缘一切法一样，妙观察智也具有胜义和世俗的对境，因此没有转依，这被称为自生智慧。无来去是成所作智，也就是说，如果上面所说的那些都不成立，那么五根识就不可能产生。因此，对外境没有来去的体性，所以是成所作智。从共同的角度来说，五根识不再执著于外境，而是自然成就无缘大悲，这被称为转依。这是由于脱离了对外境的散乱的垢染而获得的解脱。就像五根向外看一样，成所作智也观照所化众生的根器，因此没有转依，这被称为自生智慧。这些自生智慧也没有舍弃识和在自境中产生的体性。在智慧的时刻，也像那样持续成立，因此说了安立的方面。不仅如此，由于能取和所取完全不存在，一切识都成立为仅仅是自证，这也是自生智慧。自证本身也是戏论，因此一切戏论本来
English
From the beginning of seeing "I" as real, not distinguishing between "I" and "other," and transforming into equality, this is called transformation of the basis (āśrayaparāvṛtti). It is obtained by being free from the defilements of seeing "I" as real and ignorance of "I," etc. Like mirror-like wisdom, by realizing selflessness, inwardly and equally contemplating, therefore there is no transformation of the basis, this is called self-originated wisdom. Without object is discriminating wisdom, like this, the ālaya-vijñāna and habitual tendencies and afflicted mind are not established, because they are free from all causes, places, and objects. Who would objectify what? Because by nature it is without object, therefore it is discriminating wisdom. From a common perspective, mind-consciousness, having turned away from clinging to all dharmas as objects of grasping and grasper, comprehends the characteristics of all dharmas as they are, this is called transformation of the basis. It is the attainment of freedom by being free from the defilements of clinging to objects of grasping and grasper. Just as mind-consciousness objectifies all dharmas, discriminating wisdom also has ultimate and conventional objects, therefore there is no transformation of the basis, this is called self-originated wisdom. Without going and coming is accomplishing wisdom, that is, if all those mentioned above are not established, then the five sense consciousnesses cannot arise. Therefore, there is no characteristic of going and coming to external objects, so it is accomplishing wisdom. From a common perspective, the five sense consciousnesses, having turned away from engaging with external objects, spontaneously accomplish non-objective great compassion, this is called transformation of the basis. It is the attainment of freedom by being free from the defilements of distraction to external objects. Just as the five senses look outward, accomplishing wisdom also observes the dispositions of those to be tamed, therefore there is no transformation of the basis, this is called self-originated wisdom. These self-originated wisdoms also do not abandon the nature of consciousness and arising in their own objects. Even at the time of wisdom, they continue to be established in the same way, therefore the aspect of establishment is spoken of. Not only that, because grasping and grasper are completely non-existent, all consciousnesses are established as merely self-awareness, this is also self-originated wisdom. Self-awareness itself is also elaboration, therefore all elaborations are primordially
Chinese
由于本来没有成就的遮障，从原始以来就是清净的，因为自性光明，所以称为自生智慧。 所谓本初成佛之心，是从不共的角度而说的。 我是为了让听到智慧的体性和执着智慧的人也能轻易理解，所以将共同流传的说法汇集起来进行阐述。 在这里，中观派的学者们将五身与五智结合起来进行讲解，而中观派噶举派的学者们，则将究竟的果位与佛的境界，以及瑜伽士的境界这二者结合起来进行讲解。 既然仅仅阐述了圆满之心如何从一开始就是智慧，以及如何在现证中成就，就已经包含了所有这些内容，所以就没有再写那些论典了。 现在想要阐述世俗菩提心的生起，首先因为难以理解诸法本初成佛的意义，为了说明由于不理解这一点而流转轮回，所以说了“唉玛火，本初秘密之法”等。 虽然是本初成佛的意义，但因为从一开始就没有理解，所以是本初秘密之法。 这也不是隐藏起来的，虽然在六根的对境中显现为各种各样，但因为没有理解自己的自性，所以在各种显现中自性是隐藏的。 诸法都是自性空，但因为看到被其他所空，而没有理解显现如何以自己的自性为空，所以自性极其隐秘。 这也不是在别处存在，虽然不用到别处寻找，但难以获得，所以说“不在他处，却极其隐秘”。 因此，诸法都是本初成佛的意义，虽然一切无别，但由于不理解这一点，导致五道众生不可思议地成熟，所以加上了生起大悲心。 为了阐述这一点，说了“唉玛火，如来藏中”等。 所谓如来藏，通常认为是众生具有菩提的因，具有无漏的种子。
English
Since the obscurations, which are unestablished from the beginning, are pure from the very origin, it is called self-originated wisdom because of its naturally luminous nature. The so-called mind of primordial Buddhahood is explained from the perspective of being uncommon. I have compiled and explained the commonly known characteristics of wisdom so that those who have heard about the characteristics of wisdom and those who are attached to wisdom can easily understand it. In this context, the Madhyamika scholars explain by combining the five bodies and the five wisdoms, while the Madhyamika Kagyu scholars explain by combining the ultimate result with the state of Buddhahood and the state of the yogi. Since merely explaining how the all-encompassing mind is wisdom from the beginning and how it is accomplished in direct realization seems to include all of these, those texts have not been written. Now, desiring to explain the generation of conventional bodhicitta, firstly, because it is difficult to understand the meaning of the primordial Buddhahood of phenomena, in order to show that one wanders in samsara due to not understanding this, one says, "Emaho, Dharma secret from the beginning," etc. Although it is the meaning of primordial Buddhahood, it is the Dharma secret from the beginning because it has not been understood from the very beginning. This is not hidden, but because one does not understand one's own nature in the very manifestation of various things in the sphere of the six senses, nature is secret in the various manifestations. All phenomena are empty of inherent existence, but because one sees emptiness as being from something other than itself, and does not understand how what appears is empty of its own inherent existence, inherent existence is extremely secret. This is not something that exists separately; although it is not to be sought elsewhere, it is difficult to find, so it is said, "It is not elsewhere, yet it is extremely secret." Therefore, since all phenomena are the meaning of primordial Buddhahood, although all are inseparable, due to not understanding this, the five classes of beings ripen in an inconceivable way, so it is added that great compassion arises. To explain this, one says, "Emaho, from the Sugata-garbha," etc. The so-called Sugata-garbha is commonly considered to be that sentient beings possess the cause of enlightenment and are endowed with uncontaminated seeds.
Chinese
因此，（它）是菩提，是菩提的精华。因为这样，它显现为束缚，并且由于它的力量，也显现为解脱。为了显示未见束缚与解脱之义，（佛）说大悲化现各种示现。如何示现这些示现，与第三品相关。所谓胜义和世俗的菩提心，是指离戏论之义和利益众生之义而言。第二品。 现在，为了展示慈悲的示现如何示现，从所有如来中，出现了被称为大悲加持的明智之士，六能仁。等等。所谓明智之士，有些经论说，由真言产生的身是明智之士。有些说，明咒是不二之义，如身语意金刚般不可分割之义是明智之士。有些说，明咒是天女，与她相应的明智之士。也有说，从智慧产生的化身也称为明智之士。在此，应取其与彼不二之义。所谓六能仁，中部学派说是指六道众生。有些广为人知的人说，一般来说是这样，但此处是指六世间，如果不是这样，那么下面所说的“六世间的十方无边无际的三千大千世界中，每一大千世界中，每一位大能仁都为五道众生行利益”就变得没有关联了。虽然普遍是指六道众生，但在说到每一三千大千世界时，如果不将每一位能仁都对应起来，而是说总体上由一位来行利益，那么也看不出有什么矛盾。所谓每一三千大千世界中，每一位能仁，如果从共同乘的角度来说，当一位有边际的菩萨现证圆满正觉时，就在一个三千大千世界中行佛的事业。
English
Therefore, (it) is Bodhi, the essence of Bodhi. Because of this, it appears as bondage, and due to its power, it also appears as liberation. To show the meaning of not seeing bondage and liberation, (the Buddha) said that great compassion manifests various displays. How to show these displays is related to the third chapter. The so-called ultimate and conventional Bodhicitta refer to the meaning of being free from elaboration and the meaning of benefiting beings. Chapter Two. Now, in order to show how the manifestation of compassion manifests, from all the Tathagatas, there appear six capable ones, wise beings called the blessing of great compassion. And so on. The so-called wise being, some scriptures say that the body arising from mantra is a wise being. Some say that vidyā-mantra is the meaning of non-duality, such as the meaning of being indivisible like the body, speech, and mind vajra is a wise being. Some say that vidyā-mantra is a goddess, and the wise being corresponding to her. It is also said that the manifested body arising from wisdom is also called a wise being. Here, one should take the meaning of being non-dual with that. The so-called six capable ones, the Central School says that it refers to the six realms of beings. Some well-known people say that in general it is like that, but here it refers to the six worlds, if it is not like that, then what is said below, "In each of the infinite and boundless three thousand great thousand worlds of the ten directions of the six worlds, each great capable one performs the benefit of the five paths of beings" would become irrelevant. Although it generally refers to the six realms of beings, when speaking of each three thousand great thousand worlds, if one does not correspond each of the six capable ones, but says that in general one performs the benefit, then one does not see any contradiction in this either. The so-called each capable one in each three thousand great thousand worlds, if explained from the perspective of the common vehicle, when a bodhisattva with an end manifests complete perfect enlightenment, he performs the deeds of a Buddha in one three thousand great thousand world.
Chinese
按照非共同的观点，在遍布恒河沙数的世间界中，所有佛陀的加持力，化现出恒河沙数的化身，也是以同一种方式出现，所以说每一位能仁。以四种调伏来利益五种众生，所谓的四种调伏是：以福德调伏，以神变调伏，以智慧调伏，以现量调伏，这是普遍的说法。从这里来说，通过八大事业，六大神通，四大不可思议，以及五乘之门来进行调伏。这通常看起来意义一致，以八大事业调伏，是指将非共同的福德显示为殊胜。六大神通是指，以一切事物都变为现量来调伏。四大不可思议是指，以显示各种神变来调伏。五乘是指，宣说具有智慧的法，因此，这些也成为共同的基础。其中，五乘和五种宗派已经在前面讲过了。如所有世间虚幻法，等等，这是为了确定轮回和涅槃一切法的自性。也就是，从自性中没有退失，直到表明以虚幻没有玷污自性为止，这是立誓。真实幻化的两种方式中，无我与我所及他者，清净法界即一味。这是简要地说明了如何没有退失的方式。其中，在真实，也就是圣者智慧的阶段，连同视为我的识，以及我所，也就是根，和他者，也就是境，都不成立。以及，在幻化，也就是虚幻的识自现的阶段，同样，我和我所和他者都不成立。这样，按照两种方式的道理，那些不成立的两种道理也是无别的，在清净的法界中是一味的。现在为了详细地阐述这个道理，首先从幻化的道理开始，从那些不成立的事物开始显示，首先是那些显现的境不成立
English
According to the uncommon view, in the billions of Jambudvipa worlds, through the blessings of all Buddhas, the billions of emanations that arise also occur in the same way, so it is said that each Thuba (capable one). To benefit the five types of beings with four types of taming, the four types of taming are: taming with merit, taming with miracles, taming with wisdom, and taming with direct perception, which is generally known. From this itself, it is said that taming is done through eight great deeds, six great superknowledges, four inconceivable things, and the gate of five vehicles. This generally seems to be consistent in meaning. Taming with eight deeds means showing uncommon merit as superior. The six superknowledges mean taming by making all things manifest. The four inconceivable things mean taming by showing various miracles. The five vehicles mean teaching the Dharma that possesses wisdom, so those also become a common basis. Among them, the five vehicles and the five tenets have already been taught above. "As many worldly illusory dharmas as there are," etc., is to ascertain the nature of all dharmas of samsara and nirvana. That is, "There is no falling away from nature itself," up to the point of showing the vow that illusion does not defile nature. "In two ways of true illusion, there is no self, what belongs to self, or others; the completely pure realm is of one taste." This is a brief explanation of how there is no falling away. Among them, in the case of truth, that is, the wisdom of the noble ones, even the consciousness that views as self, along with what belongs to self, that is, the senses, and others, that is, the objects, do not exist. And, in the case of illusion, that is, the self-appearing of illusory consciousness, similarly, self, what belongs to self, and others do not exist. Thus, according to the two ways, even the two ways in which those do not exist are inseparable; in the completely pure realm, they are of one taste. Now, in order to elaborate on this way, first starting from the way of illusion, showing that they do not exist from those, first, the objects that appear in that way do not exist.