Chinese
这是因为，通过因和缘两种，果实事物本质上没有的东西，突然显现出来。如《各种身体和享受》中所说，它的果实是：各种身体，即具有好坏、大小等。如果归纳起来，有六种：天人的光明身、非天化身的身、人类和旁生血肉之身、饿鬼脉气之身、地狱业力之身。各种享受是：兜率天人的享受、争斗非天的享受、苦乐人类的享受、痛苦旁生的享受、吝啬饿鬼的享受，以及处于燃烧炙烤的寒热痛苦中的地狱的享受。如《处所和痛苦等等》中所说，处所有六种：天有兜率天的处所，非天有争斗的处所，人有不如意的处所，旁生有衰败的处所，饿鬼有咽喉的处所，地狱有忍受的处所。痛苦有六种：天有堕落的痛苦，非天有争斗，人有共同和个别的痛苦。共同的是生老病死，个别的是八种痛苦。旁生是痛苦，饿鬼是饥渴，地狱是寒热。等等，有许多不同的差别。执着于我和我所，内在执着于我，外在执着于所取的境。内在执着于各个类别，以及敌对等等。如《谁也没有束缚，没有束缚者》中所说，这是谁做的呢？谁也没有做，即使在三界轮回中迷惑，也没有像束缚的绳索或被束缚的事物。也没有像束缚的绳索一样的东西。那么是谁做的呢？即使在这样执着于自他的时刻，也不是被其他人束缚，谁也没有束缚。既没有束缚，也没有不束缚，因为在究竟的意义上，也没有被束缚的基础。如《分别念执着于我》中所说，那么是谁束缚在轮回中呢？是自己的分别念执着于自他而束缚。它遮蔽，它禁锢。就像在天空打结一样。这有两个例子：不承认的人在虚空中打结
English
This is because, through the two causes and conditions, the fruit, which is essentially non-existent, suddenly manifests. As it says in 'Various bodies and enjoyments,' its fruit is: various bodies, which have good and bad, big and small, etc. If summarized, there are six: the luminous body of the gods, the manifested body of the asuras, the flesh and blood body of humans and animals, the channel-wind body of the pretas, and the karmic body of hell beings. The various enjoyments are: the enjoyment of the Tushita gods, the fighting enjoyment of the asuras, the pleasure and pain enjoyment of humans, the suffering enjoyment of animals, the miserly enjoyment of the pretas, and the enjoyment of hell beings, who dwell in the suffering of heat and cold from burning and roasting. As it says in 'Places and sufferings, etc.,' there are six places: the gods have the place of Tushita, the asuras have the place of fighting, humans have the place of displeasure, animals have the place of decline, pretas have the place of the throat, and hell beings have the place of endurance. There are six sufferings: the gods have the suffering of falling, the asuras have fighting, humans have common and individual sufferings. Common sufferings are birth, old age, sickness, and death, and individual sufferings are eight. Animals have suffering, pretas have hunger and thirst, and hell beings have heat and cold. And so on, there are many different distinctions. Holding onto self and what belongs to self, internally holding onto self, externally holding onto the objects of grasping. Internally holding onto each category, as well as enemies, etc. As it says in 'No one has bound, there is no binder,' who did this? No one did it. Even though one is deluded in the three realms of samsara, there is neither a rope that binds nor something to be bound. There is also nothing like a rope to bind. So who did it? Even at the moment of holding onto self and other in this way, it is not bound by someone else; no one binds. There is neither binding nor non-binding, because in the ultimate sense, there is no basis for being bound. As it says in 'Conceptual thought holds onto self,' then who binds in samsara? It is one's own conceptual thought that binds by holding onto self and other. It obscures, it imprisons. Like tying a knot in the sky. There are two examples: someone who does not admit it ties a knot in the empty sky.
Chinese
就像吃了糖霜的人，看到彩虹上可以梳头发一样。舍弃将自心视为空性的错觉之结。这是讲述事物的方式。无缚亦无解脱。因为没有束缚者，所以也没有被束缚。因为没有被束缚，所以也没有解脱。正因为没有束缚，所以也没有与之相对的解脱。本来任运圆满的佛法。那么是什么呢？一切法本来就在身和智慧的坛城中任运圆满成佛，这就是自性清净的体性。也是清净传承的佛陀所证悟的法。也是本来任运成就，大圆满成佛。为了稳固基础而示现各种游戏。意思是，为了稳固那个基础，或者为了稳固进入的道路，示现了六能者，示现了各种乘。这样，如来本身，导师佛陀，特意谈论的是如来本身。为了眷属的佛陀本身，为了众生的利益。澄清要点是：这里讲的是无缚无解脱的法，下面会讲到像大圆满法一样的内容，与唐巴的《五种大瑜伽见修》相矛盾。这并不矛盾，因为观修本尊，不像瑜伽部或作部那样，从自己没有的东西中创造，然后执着于自己的相续中观修。要知道，本尊本身就存在于自己的分别念中，这才是无缚无解脱的法。从《秘密藏续》中确定唯一的真实。秘密是难以理解的，精华是浓缩的精髓，唯一真实是一切法的唯一真实，确定是正确的确定之义。胜义和世俗菩提心生起为智慧的章节，即第二品。在解脱道中，从无生中生一切等等，是胜义菩提心的生起。在方便道中，父母的白红明点，是世俗菩提心的生起。体验乐空是胜义菩提心的生起。将有情的心转化为本来成佛的智慧。通过讨论引发菩提心。
English
It is like a person who has eaten sugar frost seeing that hair can be combed on a rainbow. Abandoning the knot of illusion that mistakes one's own mind as empty. This is the way of explaining things. Without bondage and without liberation. Because there is no binder, there is also no being bound. Because there is no being bound, there is also no liberation. Precisely because there is no bondage, there is also no liberation that depends on it. The Dharma of the Buddha, which is naturally perfect from the beginning. So what is it? All dharmas are naturally perfected as Buddhas in the mandala of body and wisdom from the beginning, and that is also the nature of self-nature purity. It is also the Dharma realized by the Buddha of the pure lineage. It is also naturally accomplished from the beginning, and the Great Perfection is also the Buddha. To stabilize the foundation, various games are shown. It means that in order to stabilize that foundation, or in order to stabilize the path of entry, the six Thupas are shown, and various vehicles are shown. Thus, the Tathagata himself, the teacher Buddha, specifically talks about the Tathagata himself. For the sake of the retinue of the Buddha himself, for the benefit of sentient beings. Clarifying the points is: Here, the Dharma of no bondage and no liberation is spoken of, and below, something like the Great Perfection Dharma will be spoken of, which contradicts Tangpa's "Five Great Yoga Views and Practices." This is not contradictory, because the deity is also meditated upon. It is not like the Yoga or Kriya that creates something from what one does not have and then clings to one's own continuum in meditation. It should be known that the deity itself exists in one's own conceptual thoughts, and this is the Dharma of no bondage and no liberation. From the Secret Essence Tantra, determine the only truth. Secret is difficult to understand, essence is the condensed essence, the only truth is the only truth of all dharmas, and determination is the meaning of correct determination. The chapter on generating the wisdom of the absolute and relative Bodhicitta, which is the second chapter. In the path of liberation, from the unborn, everything is born, etc., is the generation of the ultimate Bodhicitta. In the path of means, the white and red bindus of the father and mother are the generation of the conventional Bodhicitta. Experiencing bliss and emptiness is the generation of the ultimate Bodhicitta. Transforming the minds of sentient beings into the wisdom of the Buddha from the beginning. Generating Bodhicitta through discussion.
Chinese
现在开始讲述。然后“从一切如来中”，这句的意思是：从，在第二品中，对于没有见到下界（指色究竟天）的导师、没有领悟四种秘密的人们，请求宣讲教义，应允宣讲的缘起是“然后”。“从一切如来中”，是指从具有普贤王如来一切总相者中。“大悲加持”等句，例如太阳升到空中，光芒照亮阎浮提，如果问那是太阳本身吗？回答说是太阳的加持一样，如来的大悲加持，或者自性显现为六能仁大尊。所谓“明觉之士六能仁”，是指如来的身语意金刚中产生的。明觉是平等性的意思，是明觉之时。士是指从菩提心所生者。能仁是指身语意三没有说而能证悟者。六是指如来的化身虽然无数，但以大悲做利益众生之事的处所，有六道世界，因此与此相应的化身有六种，即：天界的能仁大尊为持世，非天为极胜，人类为释迦狮子，旁生为善镇，地狱为法王。仅仅是化身显现在世间而已。第三品的内容从语言意义上讲分为两种：确定建立的圆满和确定建立的法。确定建立的有五种：化身从何处产生？本体显示什么？在何处显示？做什么事业？为哪类所化众生而做？化身从何处产生？从导师金刚持普贤王如来的身语意中产生。本体显示什么？显示六能仁。在何处显示？在三千大千世界中显示。做什么事业？以四种教法调伏五类众生。为哪类所化众生而做？作为对治十四万种烦恼的对治，宣说了十四万种法门。确定建立的法有两种：共同乘的体性和续部。
English
Now begins the explanation. Then, "From all the Tathagatas," meaning: From, in the second chapter, for those who have not seen the teacher of the lower realm (referring to Akanishta), and have not realized the four secrets, a request was made to expound the teachings, and the reason for agreeing to expound is "then." "From all the Tathagatas" refers to that which possesses the general form of all Buddhas, Samantabhadra. The phrase "blessing of great compassion," is like the sun rising in the sky, its light illuminating Jambudvipa. If asked, is that the sun itself? The answer is that it is like the blessing of the sun. The blessing of the Tathagata's great compassion, or the very nature, appears as the six great Thupas (Munis). The so-called "Vidyadhara Six Thupas (Munis)" arise from the Vajra of the body, speech, and mind of the Tathagata. Vidya (awareness) means the time of awareness of equality. Purusha (being) is born from the Bodhicitta. Thupa (Muni) is one who realizes without speaking of body, speech, and mind. Six means that although the emanations of the Tathagata are countless, there are six realms where compassion works to benefit beings. Therefore, the six emanations corresponding to these are: the great Thupa (Muni) of the gods is Srid Thup Dzin, the Asura is the most victorious, humans are Shakya Singha, animals are the well-tamed, and hell is the Dharma King. It is merely that the emanation appears in the world. The content of the third chapter is divided into two in terms of linguistic meaning: the perfection of definitive establishment and the Dharma of definitive establishment. There are five types of definitive establishment: From where does the emanation arise? What does the essence show? Where does it show? What actions does it perform? For which type of beings does it act? From where does the emanation arise? It arises from the body, speech, and mind of the teacher Vajradhara Samantabhadra. What does the essence show? It shows the six Thupas (Munis). Where does it show? It shows in the realms of the three thousand great thousand worlds. What actions does it perform? It tames five types of beings with the four teachings. For which type of beings does it act? As an antidote to the one hundred and fourteen thousand afflictions, it expounds one hundred and fourteen thousand Dharma doors. There are two types of definitively established Dharma: the nature of the general vehicle and the tantra.
Chinese
这是他自己的观点。住座部是这样说的：从…出来也是由于业力的力量。交错的，直接的。基础和四。上面，上面。下面，下面。的。所谓“出来之后也是”，意思是：显现之后也是。由于对众生的业力，善与恶二者进行辨别的力量，所处的处所也显示出不相同，所以是交错的四。基础是沉重地横着延伸，也就是直接的。上面是天界。下面是地狱。接下来，关于清晰的解释是：第一章出现了开端。第二章从开端引申出来。第三章又出现了开端。如果说是边缘，那不是边缘。第一章是关于自性的显现。第二章，如来即使在自己的位置上，也请求为迷惑的众生说法。这是指善逝的显现。对于没有见到色究竟天机会的人，示现化身，所以在第三章中显示了化身的开端。从这之后，都是关于迷惑的显现。所谓“六道世界的十方无边无际的三千大千世界中，每一个”，意思是：外面的器世界毁灭时，里面的有情众生也依之毁灭。六是指六道众生的处所。每一个又有十方。被牵引的是无边无际。尺度是没有边际。如果仅仅用数字来表示，那就是三，即四大部洲，小洲，外围铁围山环绕，包括上下。从一数到二是千，是小千世界，或者说是千个总体的世界。从一个小千世界数到二是千，是中千世界，或者说是第二个中间的世界。从中千世界数到二是千，就是三千大千世界。像这样的三千大千世界，每一个都叫做一个处所，意思是说，导师的教导是：大雄，每一个世尊。所谓“与所化众生的显现相符的导师有两种：如其所应地教导和如实地教导。如其所应地教导是：例如，虽然只有一个月亮，却显现在一百零八个水器中一样。一个化身为了让所有所化众生都能看到而示现。如实地教导是：如来的化身在一个世界中也做着不可思议的事业。其中，按照名相乘的规矩，不可能有第四个…