English
Just like a rope, there is no binding, and there is no object to be bound, like a prisoner. Because one's own discriminating thoughts cling to self, there is no other binding besides this binding, but in the appearance of delusion, it is merely an appearance. For example, just as a person who has eaten hairy peaches, their eyes become blurred, and although there is no actual object of hair, they insist that there are many hairs entangled in the sky and discard them. Likewise, clinging to good and bad in the impartial nature of reality and being deluded, in reality, samsara is not established by valid cognition. Because there is no basis for dependence, there is also no dharma of liberation that depends on it. All these beings, from the very beginning, have no state of bondage or liberation, spontaneously accomplished in the mandala of body and wisdom, and enlightened in the fully perfected nature, which is the dharma recited in the equality of samsara and nirvana. Therefore, in order to represent the meaning of the equality of samsara and nirvana, this secret heart essence tantra is actually taught to the disciples who can be tamed. For those disciples who do not have the opportunity to actually hear it, in order to teach it through transmission, immeasurable compassion manifests various plays of inconceivable emanations, such as the six Thubpas. Thus, the teacher, the Tathagata himself, has complete mastery over the coemergent retinue, and speaks for the sake of the enlightened retinue who are no different from the Tathagata himself. Moreover, he delights in six ways of rejoicing: smiling, moving his eyebrows, turning his eyes, straightening his body, extending his arms, and emitting light and emanations. At this time, the examination of whether the basis of delusion exists is divided into two: refuting other's views and establishing one's own view. First, some say: delusion arises from the self-existent ignorance that is the basis of delusion. This is not reasonable. In the "Thugs Thig," it says: "Those individuals who are controlled by superimposition, for whom the nature of mind has no object, saying that the self-existent entity is the basis, their lineage will always fall." Therefore, there are four faults: the fault that delusion as self-existent becomes permanent, the fault that the basis falls into the extreme of samsara, the fault that the three, hearing, thinking, and meditating, cannot eliminate delusion, the fault that the basis becomes the object of grasping and the grasped.
Chinese
会导致过失。如果又问，错误的根源是否在于没有自显现？并非如此。在《意滴》中说：“诽谤者乃是任运成，与其不符各自辨，于彼彼者不可能，于基本无如是说，执着心识面前有，凡是诽谤皆断见，彼与彼二各相异，不可能之诸产生始。”因此有四种过失：一同出生的无明无法成立，基堕入涅槃的边际，轮回首次产生，清净相续的佛陀也会产生错误。如果又问，错误的根源是否在于有和无不可区分？并非如此。在《意滴》中说：“有些从相反的无二中，显现之说亦一同无，无需依赖不成基，舍弃因缘非为识。”因此说，基清净的显现会落入一边，基上没有轮回法的自显现，基轮回涅槃并非不可区分，密咒内外没有差别等过失。第二，建立自宗：认为从基轮回涅槃不可区分的平等性之义，自己未能认识而产生错觉显现。如《意滴》中说：“一切无余一相续，不符差别各自分。”那么，从那之中所说的错误根源，是指如来藏呢？还是指具有相续的无明？如果是前者，则无法领会佛陀的密意；如果是后者，则无法领会错误的体性。传承之因是如来藏，直接之因是无明。本来清净任运成就的意义也包含于此，本来清净无过和任运成就无过二者，是从基果不具无明的角度而安立为本来清净，从基果未舍弃无明的角度而安立为任运成就，实际上是指基果二者不舍弃且不具有无明。第二，章节的名称是秘密等。此续有二十二个章节，其中，虽然各自显现了以胜义谛和世俗谛的权势来行事的方式，但实际上轮回涅槃二者本来就安住于不可区分的状态中。
English
It will lead to faults. Furthermore, if asked whether the source of error lies in the absence of self-manifestation, it is not so. In the 'Essence Drop' (Thugs Thig), it says: 'The defamer is the spontaneously accomplished, disagreeing with it, they discern separately, in that, that is impossible, saying it is fundamentally absent in the base, it exists in the face of clinging mind, whatever defamation is a nihilistic view, that and that are different, the impossible arises first.' Therefore, there are four faults: the co-emergent ignorance cannot be established, the base falls into the extreme of nirvana, samsara arises for the first time, and even Buddhas with pure continuums will have errors. Furthermore, if asked whether the source of error lies in the indistinguishability of existence and non-existence, it is not so. In the same text, it says: 'Some from the opposite non-duality, the saying of appearance is also simultaneously absent, it does not need to rely, it cannot be a base, abandoning cause and condition is not awareness.' Therefore, it is said that the pure appearance of the base falls into one side, there is no self-manifestation of samsaric phenomena on the base, the base, samsara, and nirvana are not indistinguishable, and there is no difference between inner and outer tantra, etc. Secondly, establishing one's own system: it is believed that delusional appearances arise from not knowing the meaning of the equality of the base, samsara, and nirvana being indistinguishable. As it says in the same text: 'All without exception are one continuum, dissimilar differences appear separately.' So, is the source of error said to be the Tathagatagarbha or ignorance with its continuum? If it is the former, then the intention of the Buddha cannot be found; if it is the latter, then the nature of error cannot be found. The cause of the lineage is the Tathagatagarbha, and the direct cause is ignorance. The meaning of primordial purity and spontaneous accomplishment is also included in this. Primordial purity without fault and spontaneous accomplishment without fault are designated as primordial purity from the aspect of the base and result not possessing ignorance, and designated as spontaneous accomplishment from the aspect of the base and result not abandoning ignorance. In essence, it is believed that the base and result both do not abandon and do not possess ignorance. Secondly, the name of the chapter is secret, etc. This tantra has twenty-two chapters, and although the ways of acting with the power of ultimate truth and conventional truth appear separately, in essence, samsara and nirvana both abide in an indistinguishable state.
Chinese
这是关于阐述将心转化为智慧自性的章节，即第二章。现在，如果按照自发的方式进行章节划分，共有二十二个章节。这里阐述的是第三章。如果导师、注释者和口诀传承者通过章节划分来确定法类，那么对于上等根器的法类，会阐述基础、道和果这三者。在道方面，有方便道和解脱道两种，其中只稍微提及方便道，主要阐述解脱道。在三种特征中，阐述作为原因的知之特征的见解，以及作为结果的究竟特征。在四种显现中，阐述所有四种显现。在次第和顿悟两种方式中，主要阐述次第的方式。在总结时，稍微提及顿悟的方式。在中等根器的五种法中，阐述章节开头的引言和结尾的续部要义。在续部要义中，有十种事物，其中阐述见解。也将这十种事物视为一百种事物的自性，稍微提及行、坛城和事业。在下等根器的法类中，有十种阐述方法和引导的词语，其中阐述自性见、总结要义、交替界限的展开和收摄。此外，还有三种共同的引导方式，即区分、连接界限和处理自因他缘。如果由讲解者以智慧的修饰来讲解，则有两种，即章节的正文和标题。第一种有两种，即详细阐述和总结要义。第一种有两种，即教法产生的总体引言和需要完全了解的见解。第一种也有原因和本体两种，其中第一种是从“那时，如来……”到“出现”。从为了什么而承诺展开，到“如何展开，则出现”相连。在哪里出现呢？导师，即六道导师，是所有佛陀的总集体，是如来五部的所有者，从胜乐金刚的无缘、普贤、自生的智慧中，以大悲自现的加持之时出现，名为心智的智慧，从幻化智慧的士夫和摧毁业烦恼之军的能仁，根据所化众生的意愿而有六种形象。从哪里出现呢？导师从如来身语意无别的金刚中出现，例如日月不离其位，显现在清澈的水中一样。
English
This is the chapter that explains how to cultivate the mind into the wisdom of self-nature, which is the second chapter. Now, if we divide the chapters in a self-generated way, there are twenty-two chapters in total. Here, the third chapter is explained. If the master, commentator, and oral instruction transmitter determine the Dharma categories through chapter division, then for the Dharma category of superior faculties, all three of the ground, path, and fruit are explained. In terms of the path, there are two types: the path of means and the path of liberation. Among them, the path of means is only slightly mentioned, and the path of liberation is mainly explained. Among the three characteristics, the view of the characteristic of knowing as the cause and the ultimate characteristic as the result are explained. Among the four appearances, all four appearances are explained. Among the two ways of gradual and sudden, the gradual way is mainly explained. When summarizing, the sudden way is slightly mentioned. Among the five Dharmas of medium faculties, the introduction at the beginning of the chapter and the essential meaning of the tantra at the end are explained. In the essential meaning of the tantra, there are ten things, among which the view is explained. These ten things are also regarded as the nature of one hundred things, and conduct, mandala, and activities are slightly mentioned. In the Dharma category of inferior faculties, there are ten words of explanation methods and guidance, among which the view of self-nature, the summary of the main points, and the expansion and contraction of alternating boundaries are explained. In addition, there are three common guiding methods, namely, differentiation, connecting boundaries, and handling self-causes and other conditions. If the lecturer explains with the adornment of wisdom, there are two types: the text of the chapter and the title. The first has two types: detailed explanation and summary of the main points. The first has two types: the general introduction to the emergence of the teachings and the view that needs to be fully understood. The first also has two types: cause and essence, of which the first is from "Then, the Tathagata..." to "Appear." From what is promised to unfold, to "How to unfold, then appear" are connected. Where does it appear? The teacher, the teacher of the six realms, is the total collection of all Buddhas, the owner of all five families of the Tathagatas, and appears from the unconditioned, all-pervading, self-born wisdom of Samantabhadra at the time of the blessing of great compassion, called the wisdom of mind, from the man of emanated wisdom and the conqueror of the army of karma and afflictions, thus the capable one, with six forms according to the wishes of the beings to be tamed. From where does it appear? The teacher appears from the indivisible vajra of the body, speech, and mind of the Tathagata, just as the sun and moon do not move from their positions but appear in clear water.
Chinese
就像影像显现一样，在六道众生的各个处所显现。如《宝性论》中所说：如来法身佛，不移动于一切界，于具缘者不费力，示现化身我。如此等等。第二，本体分二：总说和广说。第一部分是从“出现后也利益”到“之间”。这样，这六位能仁从诸佛普贤王如来的意中出现后，也利益五种众生，或者说利益五乘种性的五种众生。在哪里利益呢？由于所要利益的田地，所调伏者的业的差别不同，所以有横向的畜生道，向上的是天界的人和天人，向下的是地狱和饿鬼，也就是上下六道世界遍布十方，无法衡量，所以说是无边无际，就像虚空的界限一样显现。其中包含的是小千世界，从水中的禅定开始，包括四大部洲。一个千世界称为小千世界，一千个小千世界称为中千世界，一千个中千世界称为大千世界。在每一个大千世界中，都有能利益众生的大能仁薄伽梵显现，他们如何利益众生呢？将在下面讲述的四种调伏方式中说明。第二部分分为四点：以身之大福德调伏，以意之现量调伏，以不可思议之神变调伏，以语之智慧调伏。第一点是从“诞生”到“能仁示现”。也就是说，在每一个拥有百亿赡部洲的世界中，都会出现同样数量的调伏者的殊胜化身，为了以相同的方式示现所有这些化身的事业，所以说，通过描述一个化身的事业，就能理解所有化身的事业。因此，我们讲述我们导师的事业：在兜率天的住所中，受生为圣洁的白幢幡，以五种观察进行观察后入胎，从母亲右胁降生。精通工巧明处，战胜释迦族的艺术，迎娶妃子。在清净的佛塔前，从自身出家。在尼连禅河边苦修六年。