Chinese
由于拥有无与伦比的幸福智慧，伟大的自性者，一切诸佛普贤王如来，宣说了这原本成佛的心转化为智慧。因此，对于共同的眷属们，为了展示一切事物原本成佛为身和智慧的意境，或者说心性事物本来的实相，以父尊和母尊的双运智慧，象征着从上而降的有漏四喜，即事物俱生智。通过下固无漏的四喜，自性俱生智，将心识八识显现转化为五种智慧的方法。这五种心的次第将在下文为应化众生宣说。第二，关于生起五心的次第，虽然注释如同针孔般隐秘未曾 раскрыть，但杰·卓普的观点是，分为外、内、密三种来解释。首先，以外的方式，以口诀道次第的第三章作为依据，结合四种行为来解释。如颂云：唉玛，稀有奇妙之法！圆满诸佛之密。唉玛，是指不禁止四种行为吗？稀有，是指即使实践四种行为，其所行之处完全清净，显现为法性吗？奇妙之法，是指这正是密宗玛哈瑜伽的特点吗？这也是因为它是圆满二资粮的诸佛意境的本质，所以是秘密。又因为不是凡夫俗子的行为对象，所以也是秘密。也就是说，通过通达作为因的知性的特征的见解，以及将作为缘的进入的特征的禅定作为道的瑜伽士，如何将四种行为融入道中呢？从无生起，从无住止，意思是说，修行者在四种行为中安住和停留的时候，没有能安住的，没有所安住的自性，一切生起，一切安住，意思是说，修行者安住和停留，看起来像在停留。在看起来像停留的时刻，由于禅定不会改变和衰退，所以在生起之时就是无生。如是说：安住之时就是无住。从无止息，意思是说，修行者在躺下和入睡的时候，睡眠本身没有自性，一切止息。
English
Because of possessing the unequaled bliss wisdom, the great self-existent one, all Buddhas Samantabhadra, proclaimed this originally enlightened mind transforming into wisdom. Therefore, for the assembled retinue, in order to demonstrate the intention that all things are originally enlightened as body and wisdom, or the true nature of mind-essence, the reality of things, with the dual wisdom of the father and mother, symbolizing the descending contaminated four joys, namely the co-emergent wisdom of things. Through the lower stabilized uncontaminated four joys, the self-nature co-emergent wisdom, the method of actually transforming the mind consciousness eight consciousnesses into five wisdoms. These five stages of mind will be explained below for the sake of those to be tamed. Secondly, regarding the order of generating the five minds, although the commentary is as secretive as a needle's eye and has not been раскрыть, Je Drophuk's view is to explain it in three ways: outer, inner, and secret. First, in an outer way, using the third chapter of the oral instruction Lamrim as a basis, and explaining it in conjunction with the four conducts. As the verse says: Ema, wondrous and marvelous Dharma! The secret of all perfect Buddhas. Ema, does it mean not prohibiting the four conducts? Wondrous, does it mean that even if the four conducts are practiced, the place where they are practiced is completely pure, appearing as Dharmata? Marvelous Dharma, does it mean that this is precisely the characteristic of Secret Mantra Mahayoga? This is also secret because it is the essence of the intention of all Buddhas who have perfectly completed the two accumulations. It is also secret because it is not the object of ordinary people's behavior. That is to say, how does a yogi who understands the view that is the characteristic of knowing the cause, and who makes the samadhi that is the characteristic of entering as the condition into the path, how does he integrate the four conducts into the path? From no arising, from no abiding, it means that when the practitioner abides and stays in the four conducts, there is no one who abides, and there is no self-nature of what is abided in, all arise, all abide, it means that the practitioner abides and stays, appearing as if staying. At the very moment of appearing to stay, because the samadhi does not change or deteriorate, at the moment of arising, there is no arising. Thus it is said: At the moment of abiding, there is no abiding. From no cessation, it means that when the practitioner lies down and falls asleep, sleep itself has no self-nature, all cease.
Chinese
睡眠时，自主的念头止息了。止息之时，没有止息。这是说，在入睡的时候，不会从禅定中转变和退失。从无所缘中，这是说，修行者在吃饭的时候，从没有饮食的自主念头中，一切皆为所缘。这是说，显现为饮食的现象没有止息。在所缘之时，没有所缘。这是说，在吃喝的时候，不会从禅定中转变和退失。从无有来去中，这是说，修行者在行走的时候，从没有来去的自主念头中，来和去。这是说，显现为来去的现象没有止息。在来去之时，没有来去。这是说，在显现为来去的时候，不会从禅定中转变和退失。第二种解释方法，是像内在一样，结合生起次第和圆满次第两种方法来解释，有两种。第一种是像口诀网大小一样，解释生起次第五身的舞蹈，或者像解脱道次第一样来解释。唉玛，这是说，以四种显现所包含的一切法，对于无生是奇妙的。或者，惊叹，这是说，对于一切生起是奇妙的。奇妙之法，这是说，在生起之时，对于无生是殊胜的。这些是圆满具足二资粮的诸佛的意之体性，因此是秘密的。也是心之所缘，因此也是秘密的。从无生中，这是说，从胜义菩提心无生中，一切生起。这是说，从世俗菩提心中，一切生起。在生起之时，没有生起。这是说，像这样，在世俗谛中生起，也就是显现和执着的时刻，在胜义谛中没有生起。因此，二谛无别，在生起和无生中无别地安住。那是从五心来说，是动摇的菩提心。从五身来说，是法身。从五智来说，是空性之智。按照这个方式，其他的下面四种也应该知道。止息等是愿菩提心，现证菩提之身，如镜之智。安住等是入菩提心，圆满受用身，平等性智。所缘等是安住菩提心，金刚身，妙观察智。来去等是究竟菩提
English
When sleeping, self-originated thoughts cease. In the cessation itself, there is no cessation. This means that when falling asleep, one does not change or degenerate from samadhi. From the absence of an object of focus, this means that when a practitioner eats, from the absence of self-originated thoughts of food and drink, everything is an object of focus. This means that the appearance as food and drink does not cease. In the object of focus itself, there is no object of focus. This means that when eating and drinking, one does not change or degenerate from samadhi. From the absence of going and coming, this means that when a practitioner walks, from the absence of self-originated thoughts of going and coming, there is going and coming. This means that the appearance as going and coming does not cease. In the going and coming itself, there is no going and coming. This means that in the very moment of appearing as going and coming, one does not change or degenerate from samadhi. The second method of explanation is to explain it by combining the two stages of generation and completion, just as in the inner way. There are two ways: First, like the large and small net of instructions, explain the dance of the five kayas in the generation stage, or explain it like the gradual path to liberation. "Ema," this means that all phenomena contained in the four appearances are wonderful in their unborn nature. Or, "Amazing," this means that all that arises is wonderful. "Wonderful Dharma," this means that in the very moment of arising, the unborn nature is supreme. These are also secret because they are the essence of the intention of all Buddhas who have perfectly completed the two accumulations. They are also secret because they are the object of the mind's contemplation. From the unborn, this means that from the ultimate bodhicitta, which is unborn, everything arises. This means that from the conventional bodhicitta, everything arises. In the arising itself, there is no arising. This means that in this way, in the conventional truth, there is arising, that is, in the moment of appearance and clinging, there is no arising in the ultimate truth. Therefore, the two truths are inseparable, and one abides inseparably in arising and non-arising. That is, from the five minds, it is the fluctuating bodhicitta. From the five kayas, it is the Dharmakaya. From the five wisdoms, it is the wisdom of emptiness. In this way, the other four below should also be understood. Cessation and so on are the aspiration bodhicitta, the body of manifest enlightenment, the mirror-like wisdom. Abiding and so on are the entering bodhicitta, the enjoyment body, the wisdom of equality. Focus and so on are the abiding bodhicitta, the vajra body, the discriminating wisdom. Going and coming and so on are the ultimate bodhi
Chinese
是化身的心，是成就事业的智慧。第二，如果按照口诀，像念珠一样圆满次第，五身自然成就来讲解，或者像顿悟道一样来讲解，那么“唉玛吙”表示胜义无生吗？“稀奇”表示世俗无灭吗？“奇妙之法”表示真谛无别吗？真谛三者无别，是二资粮圆满的诸佛的意之体性，所以是秘密的。无生之中，无灭之中，无住之中，无缘之中，无来去之中，这五者是，在胜义谛上，动摇、希求、进入、安住、究竟的五种心同时圆满。一切生，一切灭，一切住，一切缘，来和去，这五者是，在世俗谛上，五种心同时圆满。生之时即无生，灭之时即无灭，住之时即无住，缘之时即无缘，来去之时即无来去，这五者是，在无别之谛上，五种心同时圆满。对此，有些人说，顿悟道是从五种心经过还是不经过？如果经过，那么从火花中，因为这些心在一个地方也齐全，所以在同一时间产生，所以叫做顿悟入之道。这样说是相违的。如果经过，是次第经过还是顿悟经过？如果次第经过，那么和次第道没有差别，立宗已承许，周遍已由量成立。如果承认，那么顿悟的立宗就清楚了。如果顿悟经过，那么五种心的名相就不成立，立宗已承许，周遍已由量成立。如果承认，那么五种心经过的立宗就清楚了。对此，喇嘛嘉嘎贡巴说，五种心本体无别地经过是合理的。如果这样，那么和五种次第心相违吗？回答说，虽然像次第一样有五种次第心，但是它的功德在顿悟的无别上同时圆满，所以不相违。第三种讲解方法，像火花解释一样，和方便道下门结合起来讲解，对此有五种，动摇菩提心，坏灭进入菩提心，安住菩提心，希求菩提心，究竟
English
It is the mind of the incarnate body, the wisdom of accomplishing the activity. Secondly, if explained according to the oral instructions, like a rosary, the five kayas are spontaneously accomplished in the completion stage, or if explained like the path of sudden enlightenment, then does "Emaho" mean that ultimate truth is unborn? Does "Wonderful" mean that conventional truth is unceasing? Does "Marvelous Dharma" mean that truth is inseparable? The three truths are inseparable, and that is the essence of the intention of all Buddhas who have perfectly completed the two accumulations, so it is secret. From the unborn, from the unceasing, from the un abiding, from the un focused, from the absence of going and coming, these five are: on the ultimate truth, the five minds of moving, wishing, entering, abiding, and ultimate completion are perfected at the same time. All are born, all cease, all abide, all are focused, going and coming, these five are: on the conventional truth, the five minds are perfected at the same time. In the very moment of birth, there is no birth. In the very moment of cessation, there is no cessation. In the very moment of abiding, there is no abiding. In the very moment of focusing, there is no focusing. In the very moment of going and coming, there is no going and coming. These five are: on the inseparable truth, the five minds are perfected at the same time. Some say that does the path of sudden enlightenment proceed through the five minds or not? If it proceeds, then from the spark, because these minds are complete even in one place, they arise at the same time, so it is called the path of sudden entry. This contradicts what was said. If it proceeds, does it proceed gradually or suddenly? If it proceeds gradually, then it is no different from the gradual path. The sign has been accepted, and the pervasion has been established by valid cognition. If you accept this, then the acceptance of being sudden is clear. If it proceeds suddenly, then the terminology of the five minds is not established. The sign has been accepted, and the pervasion has been established by valid cognition. If you accept this, then the acceptance of proceeding through the five minds is clear. To this, Lama Gyagab Gongpa said, it is reasonable for the five minds to proceed inseparably in essence. If so, does it contradict the five gradual minds? He replied that although there are five gradual minds like the gradual path, their qualities are perfected simultaneously in the inseparability of sudden enlightenment, so there is no contradiction. The third method of explanation, like the spark explanation, is to explain it in conjunction with the lower gate of the skillful means path. There are five of these: the mind of moving bodhicitta, the mind of destroying and entering bodhicitta, the mind of abiding bodhicitta, the mind of wishing bodhicitta, and the ultimate