English
Firstly, taking "Whoever with no object" etc. as one verse. Whoever does not understand the meaning of mind-essence being without object in anything, that person does not understand the profound reality of the dharmadhatu being completely pure and free from extremes. Therefore, all internal and external schools that cling to things as real, and those who hold to non-existence, cannot dissolve in the extreme-free state of mind-essence that does not establish anything and does not cease in anything. Therefore, realize that the nature of all phenomena is without object, beyond thought and expression. This is the instruction. Secondly, taking "Without basis or root" etc. as seven lines. The original nature of mind-essence, which has no basis to rely on and no root to generate, cannot be designated as "this." It is neither male, female, nor hermaphrodite. Other than that, it is not nameless, not the six realms of beings, not the four castes such as royalty, not the lineage of each caste, not white or red colors, not square or round shapes, not a place to rely on or a substance to rely on, not a real or unreal dharma. In short, because it does not become anything, it is not any extreme. This is the nature of reality, the realm of suchness, the completely pure self-born wisdom. It is the path of the method mudra that does not go beyond manifesting this basis, and the basis or cause of all phenomena of samsara and nirvana that appear through realization and non-realization. Why? Because there is no dharma other than the nature of mind. Furthermore, because this fifth chapter is explained by summarizing it into three characteristics according to the lineage's teaching, these two parts, which explain the method of realization and the nature of what is to be realized, are the characteristics of understanding the cause. If combined with the oral instruction's stages of the path, as it says: "Self-nature wisdom self-abiding, Seeing it, entering it, four yogas, Uninterrupted practice पूर्ण (Tibetan, Sanskrit देपूर्ण, Sanskrit Romanization depūrṇa, meaning: complete), Self-mastery mudra spontaneously accomplished path, The order of manifestation should be explained." Like this, the three characteristics are also divided into nine chapters. First, the chapter on the basis of the self-abiding wisdom to be realized. Second, the chapter on seeing the self-abiding, the view. From the third to the sixth chapters, the four chapters are: great emptiness, great compassion, illusion, mudra one
Chinese
此外，阐述了资粮道的四种瑜伽，第七是加行道中的积累资粮，第八是通过道之果位而获得的四种持明，第九是证悟基位如是之究竟果位。其中，所要证悟的见解之体性，与道次第之基位——自性智慧之章节相结合。证悟之方法，可与窍诀——自性现见相结合，这是嘉瓦雍仲的观点。之前所说的作为所依之补特伽罗的论述，与第七章节——无间道之资粮积累相结合。第二，进入因之特征的禅定有六种：为何修习之必要？如何修习之方法？彼于一切皆为自显现。由此修习坛城之轮。彼之本净，以远离取舍为例证说明。通过对此熟悉而与果位联系起来。第一点是：事物等两句。如此，显现为各种事物之法，在显现之时，证悟到没有丝毫实有成立之事物，为了自在地掌握此意义，禅定是必不可少的。第二点是：谁以大象等两句。任何修行者，对于未调伏如醉酒大象般的心，被各种错乱分别念所迷惑而无法驾驭的此心。如同驯象师以铁钩等方法驯服大象一样。通过窍诀或智慧的力量，依赖于止观双运的任何一种方法，将所证悟的意义安住于无所缘、自明自显的境界中，从而调伏，那么，所有执著事物和相的错乱分别念都会平息，并如实地回归到基位，这就是调伏。如此，必要和修习方法这两点，是如来藏之禅定，大空性之瑜伽，与道次第第三章节相结合。第三点是：无根等一句。在任何基和根上都不成立的心之法性，因为没有任何阻碍，所以确信轮回和涅槃的一切法都是其根本。由于没有证悟自性智慧，所以对在如幻般的轮回中漂泊的众生修习无缘大悲，这就是普现之禅定。
English
In addition, it explains the four yogas of the accumulation path, the seventh is the accumulation of merit in the path of joining, the eighth is the four vidyadharas obtained through the fruit of the path, and the ninth is the ultimate fruit of manifesting the base as it is. Among them, the nature of the view to be realized is combined with the chapter on the base of the path—self-existing wisdom. The method of realization can be combined with the key instruction—self-existing vision, which is the view of Gyalwa Yungdrung. The previous discussion about the individual as the basis is combined with the seventh chapter—the accumulation of merit on the uninterrupted path. Second, there are six characteristics of entering the cause of meditation: Why is it necessary to meditate? How to meditate? That itself is self-manifesting in everything. From this, meditate on the wheel of the mandala. Its original purity is illustrated by being free from acceptance and rejection. By becoming familiar with this, it is connected to the fruit. The first point is: things, etc., two lines. In this way, the dharmas that appear as various things, at the time of appearance, realize that there is not even a speck of truly established things, and in order to freely grasp this meaning, meditation is essential. The second point is: who with the elephant, etc., two lines. Any practitioner, for the untamed mind like a drunken elephant, is confused by various confused thoughts and cannot be controlled. Just as a skilled elephant trainer tames an elephant with hooks and other methods. Through the power of key instructions or wisdom, relying on either of the two methods of shamatha and vipashyana, settling the meaning of what is realized in the state of no object, self-illuminating and self-manifesting, thereby taming it, then all the confused thoughts that cling to things and characteristics will be calmed, and it will return to the base as it is, which is taming. Thus, these two points, necessity and method of practice, are the meditation of the Tathagatagarbha, the yoga of great emptiness, which is combined with the third chapter of the Stages of the Path. The third point is: without root, etc., one verse. The nature of the mind, which is not established on any base or root, because there is no obstruction, it is certain that all the dharmas of samsara and nirvana are its root. Because of not realizing self-existing wisdom, one cultivates great compassion without object for sentient beings wandering in the illusory samsara, which is the meditation of universal manifestation.
Chinese
此外，还有幻化慈悲的瑜伽，与《道次第》第四品结合。因此，在生灭二元对立中不存在的自性心，在一切处皆为自显现，于此观修字母“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的自性。从该字母“阿”生起母阿（藏文：ཨ་ཕྲ་མོ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和“嘎”等，调伏心意，犹如如意宝珠降下所欲之雨，需要由珍宝之精华所成的云朵一般，为了生起一切坛城之轮，必须调伏心意于字母。这被称为修习因之等持，或微细的字句。第四，方法等有五个部分。根本的方法是自明觉显现为字母，显现为所依坛城，生起基础的方法。依此而安立诸佛坛城并修习，这被称为不可思议的方法。这些是修习粗分本尊身，这与之前的修习微细字句，以及即将讲述的熟悉它三者，是手印相同的瑜伽，因此与《道次第》第五品结合。如是，具有三种方法的坛城之轮，皆显现为自明觉智慧的奇妙变化，虽然并非成立为好坏差别，然从主要形相上，有不同的眷属等，内为所依本尊坛城，内之外为所依坛城。因此，能区分显现的等持坛城，寂静有十万眷属，忿怒有四千四百五十和七万六千八百五十眷属。二者都有不可思议任运成就的坛城等，手印广大，观修为空遍不可思议的坛城，这一切也皆为自明觉智慧的游舞而显现，故无有轮回于积聚道之悬崖的怖畏，因为没有不以行境清净普贤手印之殊胜所印持的。第五，即彼智慧等一颂。刚刚所说的三种方法，即彼自明觉智慧中自显现，因此从以字母和名句所摄持的本尊种子字（藏文：ས་བོན，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子）和生起咒中，观修成形象分圆满的身相，等等，如心中所愿，对等持具有随心所欲的功德。
English
Furthermore, there is the yoga of compassionate illusion, to be combined with the fourth chapter of the Lamrim. Thus, the nature of mind, which is non-dual in arising and ceasing, is self-appearing in all places. Here, one meditates on the nature of the letter "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). From that letter "A", the mother A (Tibetan: ཨ་ཕྲ་མོ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) and "Ka" etc., training the mind is like the wish-fulfilling jewel raining down whatever is desired, needing clouds made of the essence of jewels. In order to generate all the wheels of the mandala, one must train the mind on the letters. This is called training in the cause's samadhi, or the subtle syllables. Fourth, there are five parts, such as method. The root method is the self-awareness appearing as letters. Appearing as the support mandala is the basis method. Relying on that, arranging and meditating on the deity mandala is called the inconceivable method. These are training in the coarse deity body. This, the previous training in subtle syllables, and the training in familiarizing oneself with that which will be explained, are three yogas with the same mudra, so combine with the fifth chapter of the Lamrim. Thus, the wheels of the mandala possessing the three methods all appear as the miraculous transformations of self-aware wisdom. Although they are not established as different in good and bad, from the main aspect, there are different retinues etc., the inner is the support deity mandala, and the outer of the inner is the support mandala. Therefore, the samadhi mandala that distinguishes appearances, for peaceful ones there are one hundred thousand retinues, for wrathful ones there are four thousand four hundred and fifty and seventy-six thousand eight hundred and fifty retinues. For both, there are spontaneously accomplished mandalas etc., the mudra is vast, meditating on the all-pervading inconceivable mandala, all of that also appears as the play of self-aware wisdom, so there is no fear of samsara falling into the abyss of the accumulation path, because there is nothing that is not sealed by the supreme pure realm of Samantabhadra's mudra. Fifth, that very wisdom etc. is one verse. The three methods just explained, that very self-appearing from self-aware wisdom, therefore, from the deity seed syllables (Tibetan: ས་བོན, Sanskrit Devanagari: बीज, Sanskrit Romanization: bīja, Chinese literal meaning: seed) and generation mantras gathered by letters and words, meditating on the form of the body with completely perfect parts, etc., as desired in the mind, the samadhi has the qualities of being able to do whatever is desired.
Chinese
譬如，在黑暗中点燃灯，光明便会显现，同样，不舍弃任何分别念，依靠（它们）而解脱为天尊的显现。又如，瞬间将铁变成黄金的炼金术，不舍弃五大，（它们）便解脱为五方佛母的自性，作为所依的宫殿的显现。又如，炼丹术将毒药转化为良药的性质，同样，八识或五毒解脱为五智。也就是说，仅仅是解脱，不净的法并非消失，因此不应认为需要将它们重新转化为清净的体性。第六是，咒语等二句。在手印唯一的展开中，通过修习与具备咒语五支的本尊身大手印三摩地相熟，对不可夺的明相彻底稳固和习惯后，便会获得下面所说的各种不可思议的成就。第三，显现果位的特征有二：共同成就和殊胜成就。首先，共同成就：关于道、方便、解脱二者的分类，内外有不同的解释传统。这里暂且按照外解脱道来讲解。其中有三：产生功德的六种成就，五大的自在成就五种，以及细微事业八种。首先是：甘露等一颂。如果按照续、注释和修法来解释，则是依靠字的点缀来成就。将作为转化基础的有毒食物上书写字母“阿”（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），通过消化吸收的作用，转化为最胜妙的甘露，仅仅食用就能成就所欲，疾病平息等其余五种功德全部成就。如果分别修持这五种功德，则通过字的点缀，会如所期望的那样出现其他目标。在病人身上书写字母的点缀，可以消除风、胆、涎混合的四种疾病，或者分别消除遍计所执、暂时出现之缘起、五大聚合之基、自性宿业的四种疾病，每一种疾病都配以一百零一种方法，从而消除四百零四种疾病，使其获得安乐。或者观想“ཏྲཾ་”（藏文，梵文天城体，梵文罗马拟音，tram，汉语字面意思：扎）字为珍宝之藏，或者通过字的点缀，以供养来享受