English
Here, all dharmas are summarized into three characteristics to explain. Starting from "Yu," the last chapter will summarize all dharmas into four appearances to explain. Now, to explain the fifth chapter, first determine the categories of dharmas: The wise mainly explain the path among the three bases, paths, and results of the dharma categories, and slightly explain the result. In the path, both the means path and the liberation path are explained, mainly the liberation path. Among the gradual and sudden, the gradual is explained. Among the three characteristics, the intervention of conditions is mainly explained. Among the four appearances, the path appearance is mainly explained, and the base and result are also slightly explained. Among the five medium dharma categories, the meaning of the tantra is explained. To fully understand the meaning of the tantra, among the ten things, samadhi and practice are explained. If the ten things are regarded as the essence of a hundred things, then the view, conduct, mandala, and activities are explained incidentally. In the last ten dharmas, the view of self-nature, symbolic examples, intersecting boundaries, projection, collection, and confusion are mainly explained. In addition, it is also explained through three common paths. The fifth chapter, which is explained in this way, is a word of distinction. If it is explained like a tiger jumping, then it is explained through three meanings of constraint: counting, telling history, and being upright. In the fourth chapter, it is said that the mind is subdued by letters, and now it is said that siddhis are achieved by samadhi, so it is called "from then on." In the previous chapter, from the power of the wheel of letters and the arrangement of clouds, illusion symbolizes the goddess, and transformation symbolizes the god. From the non-dual mandala of the father and mother gods, appearances such as karma and siddhis appear, and it is specifically said to fully radiate these. The text of this chapter is divided into two parts: the text itself and the merits of what is said. The text itself has eleven parts: counting, first, the cause of achieving Bodhi. Upright, that is: the teacher is a river full of treasures, the holder is proficient in tantra and karma, the instruction holds warmth, and holds eight. That is to say, for the Vajra Master who has eight self-natures, offer and benefit with three joys in the manner of three doors of reverence. By successively obtaining profound empowerments, and by diligently subduing one's own mind stream, one realizes the view—the inseparability of truth. Suchness, universally appearing. Clarify the three samadhis of the cause. And the five roots such as the unsurpassed non-abandonment, non-abandonment, non-
Chinese
不违背舍弃支分十种等的誓言，根本是不错乱的因，生起是缘，念诵是事业咒，如是三者，以及誓言、业、法、身之大手印四者都要了知。饮食、装饰和穿戴、歌词的声音、舞蹈聚会、阿 अली迦里（梵文：āli kāli）的用具等五者，如果具备这些，就能成就菩提，如果不具备，即使修持也没有意义，所以称为毁灭。这是成束的会供，与道次第第七品无障碍道中的会供结合起来。第二是见，分两个内层章节，首先是关于证悟的教诲。正直之人，如果根器低下，没有得到上师的口诀，就不明白心性无所缘的意义，因此也不明白法性平等性无为的法界。因此，六道众生各自的执着对象，外道常恒者，常（藏文，梵文：nitya，梵文罗马拟音：nitya，汉语字面意思：常），一（藏文，梵文：eka，梵文罗马拟音：eka，汉语字面意思：一），乐（藏文，梵文：sukha，梵文罗马拟音：sukha，汉语字面意思：乐），自在（藏文，梵文：īśvara，梵文罗马拟音：ishvara，汉语字面意思：自在）。声闻部的微尘和识，缘觉部的执着刹那，唯识宗的心自证自明，将无二体验的知识视为实有，如果像第三品中用理由确定那样进行观察，因为自己的体性是空性的缘故，一切事物都坏灭为非实有。外道断见者认为前后世的知识完全断灭，仅仅是顺从经文的一方，一切都不是，甚至连不是也不是。中观应成派认为智慧的相续断灭，远离边际的空性，因为没有确定所缘，所以在那里执着的智慧也不存在。总之，因为一切认为非实有的都依赖于实有，所以心的自性坏灭在空性之中，因此心性在实有和非实有中都无所缘，要知道这一点。这是关于证悟的教诲。见的自性。正直之人，没有所依赖的基础和生起的根本的心性，从相的角度来说，既不是男也不是女，也不是雌雄同体，也不是无相的鸡蛋。从种姓的角度来说，也不是国王种姓等五种，也不是六道轮回。从形象的角度来说，也不是五种颜色或二十五种颜色等。从形状的角度来说，也不是息增怀诛等，住所
English
Not violating the vows such as the ten branches of abandonment, the root is the uncorrupted cause, the arising is the condition, the recitation is the action mantra. Thus, the three, and the four of vow, action, dharma, and the great seal of the body, must be known. Eating and drinking, ornaments and clothing, the sound of song lyrics, dance gatherings, and the implements of Āli Kāli, are the five. If one possesses these, enlightenment will be achieved, but if one does not, even if one practices, it is meaningless, so it is called destruction. This is also a collection of gatherings, combined with the gathering in the seventh chapter of the Stages of the Path, the Unobstructed Path. Second, the view, divided into two nested sections, first, advice on realization. Honest people, if they are of inferior capacity and have not received the guru's instructions, do not understand the meaning of mind-essence being without any object of focus. Therefore, they also do not understand the realm of the equality of dharma-nature, the unconditioned. Therefore, the objects of attachment of the six types of sentient beings, the eternalists among the non-Buddhists, eternal (藏文，梵文：nitya，梵文罗马拟音：nitya，汉语字面意思：常), one (藏文，梵文：eka，梵文罗马拟音：eka，汉语字面意思：一), happiness (藏文，梵文：sukha，梵文罗马拟音：sukha，汉语字面意思：乐), independent (藏文，梵文：īśvara，梵文罗马拟音：ishvara，汉语字面意思：自在). The Hearers' particles and consciousness, the Solitary Realizers' clinging to momentary phenomena, the Mind-Only school's mind being self-aware and self-illuminating, and seeing the knowledge of non-dual experience as substantial, if one examines them as determined by reason in the third chapter, because their own nature is empty, all things are destroyed into non-existence. The nihilistic non-Buddhists believe that the knowledge of past and future lives is completely annihilated, merely following the side of scripture, everything is nothing, and not even nothingness itself. The Madhyamaka-Prasaṅgika school believes that the continuum of wisdom is cut off, and that emptiness, free from extremes, has no established object, so there is no wisdom of clinging there. In short, because everything that is considered non-existent depends on the existent, the nature of mind is destroyed in emptiness, so mind-essence is without any object of focus in either the existent or the non-existent. Know this. This is advice on realization. The nature of the view itself. Honest people, the mind-essence, without a basis to rely on or a root to generate, from the perspective of gender, is neither male nor female, nor hermaphrodite, nor like a formless egg. From the perspective of lineage, it is neither the five castes such as the royal caste, nor the six realms of beings. From the perspective of form, it is neither the five colors nor the twenty-five colors, etc. From the perspective of shape, it is neither pacifying, increasing, subjugating, nor wrathful, etc., the place
Chinese
也不是成立为有依和无依两种。总之，不是事物和非事物的任何一边，因为法性界的真如是远离边际，并且成为一切法的生处，所以是安住实义的智慧。而显现它的方便的差别是自性，不超出三摩地和殊胜手印三种，是三真如一切自性的因。这些是与口诀道的次第相结合，是了知因的体相见。我虽然注释中没有说，但是见解自己的体性是与道次第第一品智慧安住自身相结合，被教导证悟见解，与道次第第二品自处现见相结合是否合理呢？思考。第三，修习的必要。如实。事物全部安住于心性之时的心性，就像用理证确定没有事物一样。不散乱于证悟之义而自在，是大平等的三摩地。第四，修习的方法。如实。一个具有见解证悟所依补特伽罗，譬如疯象被葡萄美酒灌醉，有两种调伏方法，即用装饰调伏和用喧闹调伏一样。被各种错觉迷醉的心向外境散乱，也有两种调伏的方法。用口诀的力量安住的方法，和用智慧的力量安住的方法，用任何一种方法，在先前见解之后，什么也不缘，安住于平等之中进行调伏，从而显现如所有性和尽所有性的两种智慧，并且基如所有性到达空性，就是调伏。这样修习的必要和修习的方法两种是真如的三摩地，与道次第第三品大空性瑜伽相结合。第五，彼性在一切中自现。如实。没有所依之基和生起之根的空性法界心性，因为没有堕入男女等任何一边，也没有中断于印度，所以应当修习与虚空相等的大悲心，是普现的三摩地。它与道次第第四品大悲瑜伽相结合。轮回涅槃
English
It is also not established as being both dependent and independent. In short, it is not any extreme of things and non-things, because the Dharmadhatu's Suchness is free from extremes and has become the source of all dharmas, so it is the wisdom of the meaning of reality. The distinction of the means to manifest it is its own nature, which does not go beyond the three Samadhi and Supreme Mudra, and is the cause of the nature of all three truths. These are combined with the stages of the oral instruction path and are the view of the characteristic of knowing the cause. Although I have not said it in the commentary, is it reasonable to combine the nature of the view itself with the first chapter of the Path to Enlightenment, where wisdom abides in itself, and to be instructed to realize the view, and to combine it with the second chapter of the Path to Enlightenment, seeing one's own place? Think about it. Third, the need for cultivation. As it is. Just as the mind itself is established as the only thing when all things abide in the mind itself, it is determined by reason that there are no things. To be free from distraction from the meaning of realization is the Samadhi of great equanimity. Fourth, the method of cultivation. As it is. A person who has a basis for realizing the view, like a mad elephant drunk with grape wine, has two methods of taming: taming with ornaments and taming with noise. Similarly, there are two methods for taming the mind, which is intoxicated by various illusions and wanders to external objects. The method of settling with the power of oral instruction and the method of settling with the power of wisdom, using either method, after the previous view, without focusing on anything, settling in equality to tame it, thereby manifesting the two wisdoms of suchness and the extent of suchness, and the basis of suchness reaching emptiness is taming. The need for cultivation and the method of cultivation are the Samadhi of Suchness, combined with the third chapter of the Path to Enlightenment, the Yoga of Great Emptiness. Fifth, that nature itself appears in everything. As it is. This emptiness Dharmadhatu mind, which has no basis for dependence and no root for arising, because it has not fallen into any extreme such as male or female, and has not been interrupted in India, should cultivate great compassion equal to the sky, which is the Samadhi of universal appearance. It is combined with the fourth chapter of the Path to Enlightenment, the Yoga of Great Compassion. Samsara Nirvana
Chinese
所有超越之法的根本是心性，而心性从原始以来就是不生的，因此是字母“阿”的自性。从字母“阿”中产生字母的序列，就像如意宝珠一样，无需移动就能满足愿望。念诵“ཨ་སྥ་ར་ན་ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。“阿”幻化出无数的母音，遍布虚空。念诵“སཾ་ཧ་ར་ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”将其收回。如同在《心性基础不定的字母云》第四品中所说的那样观修，就是学习微细的字母。第六，观修其中的坛城轮。正直。自明觉显现为字母是根本的方便。从那个方便中，显现出带有座位的宫殿，是从方便中产生的根本方便。在那里布置本尊的坛城进行观修，是不可思议的方便。这三者是学习粗大的本尊身像。如同之前所说的学习微细的字母，以及将要讲述的熟悉它进行观修，这三个处所目标是同一手印瑜伽。与《道次第》第五品中的“同一手印三摩地”相结合。这样，这三种方便在自明觉的智慧中是统一的，因为不是不同的，所以对于智慧浅薄、循序渐进的人来说，以不同的方式轮流观修的方式是：如同第八品中所述的内在的本尊和内在的外在宫殿的布置，包括所依和能依的坛城，有十万个集合，两万四千个，以及不可思议的任运成就的坛城，本尊与本尊，智慧与智慧嬉戏。像这样的道路，对于轮回的悬崖和资粮道的悬崖没有恐惧，并且行境完全清净，是普贤，因为不超出法身大印的状态，所以是殊胜的。对此，《小释·宾达塔》中也说：“内在的自识，内在的根，以及外在的一切境相，都在不可思议的坛城、普贤手印中嬉戏。”第七，以实例说明那本身清净、远离取舍。正直。那三种方便本身显现为心性自明觉的智慧，因此，像ཧཱུཾ་མཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等字母的名称，以及像བཛྲ་དྷྲིཀ྄་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等生起之语，以及身色、手印等一切身