English
This verse is called "Thus." The union of father and mother, the inseparable merging of skillful means and wisdom, although its essence lacks inherent existence, appears to sentient beings. The so-called "entering" means that all Tathagatas of the ten directions and four times, without exception, enter into the indivisible nature of oneness. The purpose of entering in this way is that the three times are easy to understand, but it is uncertain whether the causes and conditions are complete or not, so its appearance is uncertain. This is because it can be transformed into the cycle of the six realms, so all phenomena gathered from the ten directions and four times appear in the coemergent wisdom as the indivisible nature of oneness, so the duality of samsara and nirvana or self and other does not appear, so this word "entering" is specifically spoken. Thus, in the coemergent mandala of Samantabhadra father and mother, for the sake of empowerment and liberation, it appears in that mind, like the expression of words. The following words are called "expression." "Emaho!" means praise. Why praise? Because through the gate of desire of the union of father and mother, all actions are completely purified as body and wisdom. Praising at the time of experiencing bliss, what are those who merge into? The limbs of the Vajra aggregates, etc., are spoken of in this way, the continuum of the five aggregates is the self-aware wisdom Vajra. སྐྱེན་ (Tibetan), refers to the seed syllable of the Vajra bell connected to Om (ༀ, oṃ, 唵) at the top of the secret Vajra and Hum (མཱུཾ, hūṃ, 吽) at the center of the lotus. It is Bodhicitta. Because of the two causes and conditions, the nature of the self-awareness of the five aggregates is the indivisible Vajra of appearance and emptiness. The limbs of those five are the eight consciousnesses, fifteen form dharmas, three feelings, three perceptions, and one intention, thus the eighty are the complete five Buddhas. Thus, in general, in the vehicle of cause, it is to become a Buddha, and in the vehicle of mantra, it is to become a perfectly enlightened Buddha, to obtain one three bodies, and two five bodies are spontaneously accomplished. Five lineages. This is because the path of skillful means leads to the ultimate fruition, so this reputation is like the clear meaning of expression. All the many realms and elements, the mandala of Bodhicitta.
Chinese
“轮”本身。所谓“轮”是指，处和界，即眼等，境、根、识，五三一十五。以“等”字表示过去等四时，以及常断、我见颠倒四种，还有母体的触觉等。所有分别的差别，都是因为这些觉知自显，所以界和处的金刚外，有八位菩萨和八位明妃，共十六位。在那里，如果没有门卫父母的结合，当忿怒尊也示现为调伏对境的导师身时，是调伏对境时的菩萨和明妃。即，相符的分别念：地、水、佛眼和嘛嘛ki（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。火、风、白衣、度母。虚空，法界自在母。所谓这些是内在迷惑的基础。从内心深处，五种精华是五种智慧的来源，由于错误地执着，外在的一切都显现为被执着的四种元素，虚空被抛弃，显现为被分割的空隙。这些都不是自知的智慧。因此，例子和意义，显现和空性，是无二的智慧。地、水、火、风、空这五者是产生五蕴的因素。事业金刚佛是佛眼、嘛嘛ki、白衣母、誓言度母、法界自在母。仅仅是断绝于母胎。三有本自成佛刹。所谓这些是指，被三有包含的一切，从无所有的状态中显现，从而形成，化身不改变，稳固存在，报身寂灭。空无一物的处所令人恐惧，法身显现。这些都是有法，因为是因，所以是自知，或者因为因本自就是成佛三身的体性，所以是清净的佛土。所有誓言无余皆是法。除了佛陀，没有其他。所谓这些是指，以上述那些为例，所有的法，所有的执着之名，以及牛所做的事业，挤奶和显现的事物，以及白色的黑色斑点。象征着黑色的标记和隐藏的污垢，即以四种名相概括的一切，所有的一切都是自知的自生智慧，因此，在果位上，是身和智慧。因为白色是清净的，所以除了成佛之外，没有其他。因此，就是佛陀本身。除此之外，以神通来分别的
English
"The Wheel" itself. What is meant by "wheel" is the aggregates and realms, such as the eye, etc., object, sense, consciousness, five, three, fifteen. The word "etc." refers to the four times such as the past, and the four kinds of permanence and annihilation, self-view, and the four inversions, as well as the touch of the mother's body, etc. All the differences of discrimination are because these awarenesses are self-manifesting, so outside the vajra of the realms and aggregates, there are eight Bodhisattvas and eight consorts, a total of sixteen. There, if the gatekeeper father and mother are not united, when the wrathful one also manifests as the teacher's body to tame beings, they are the Bodhisattvas and consorts at the time of taming beings. That is, corresponding discriminations: earth, water, Buddha-eye and Māmakī (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Fire, wind, white-clad, Tārā. Space, realm of the powerful mother. What is meant by these is the basis of inner delusion. From the depths of the heart, the five essences are the source of the five wisdoms, and due to erroneous clinging, everything external appears as the four elements that are clung to, space is abandoned, and it appears as a divided gap. These are not self-knowing wisdoms. Therefore, example and meaning, appearance and emptiness, are non-dual wisdom. Earth, water, fire, wind, and space, these five are the factors that generate the five aggregates. The action vajra Buddha is Buddha-eye, Māmakī, White-clad Mother, Vow Tārā, Realm of the Powerful Mother. It is only severed from the mother's womb. The three realms are originally Buddha-fields. What is meant by these is that everything contained by the three realms manifests from a state of nothingness, thereby forming, the emanation body does not change, it exists stably, the enjoyment body is extinguished. A place devoid of anything is frightening, the Dharma body appears. These are all subjects, because they are the cause, so they are self-knowing, or because the cause itself is the nature of the three bodies of Buddhahood, so it is a pure Buddha-land. All vows without remainder are Dharma. Other than the Buddha, there is no other. What is meant by these is, taking the above as examples, all the dharmas, all the names of clinging, and the actions done by cows, milking and appearing things, and white black spots. Symbolizing black marks and hidden dirt, that is, everything summarized by the four terms, all of which are self-knowing self-born wisdom, therefore, in the result, it is body and wisdom. Because white is pure, there is nothing other than becoming a Buddha. Therefore, it is the Buddha himself. Apart from that, discriminating by magical powers
Chinese
如果从这些四种名相之外去寻找诸法的自性，即使是胜者如来佛的智慧之眼也无法看到其他，因此说“不可得”，即佛陀本身之外的法，即使寻找，胜者也无法找到。经中如是说。在《灰烬续》中也说：以方便道的乐之经营，以智慧之事业而成就意义。以自口之愚昧衡量，显现自之分别之执着，分别止息。直接以诸法之实相自性，自身相续之应遮止，即应断除之执着，我亦不见。经中如是说。所谓“一切如来皆欢喜”者，是指宣说无二自性之眷属众。一切如来所宣说之意趣显现，故曰欢喜。从“此后”至“贤善”之间易于理解。所谓“成为无二”者，是指日月之明点无二，即眷属众。意义是意趣、法界与智慧无别，亦是总集。（一）父（一）母（空）的入定之事业与入定之必要，于体验及彼之意义，对眷属以言词宣说，是为二分。此等文字虽有先后，然于意义，时间上未说有先后。所谓“嗟（一）玛喔（二）”者，嗟字是呼唤眷属（一），玛喔是享受安乐（二），因此，呼唤则安乐（一），是为了向其他眷属显示。一（一）是父亲之后（空）随顺。所谓“十方虚空本即寂”者，是说以基础之意义，总集本身以方位的名相和时间的两个概念所概括的外在（空）意义和内在有情之自显现，彼等本身即是俱生之法界智慧之体性，故是法身。于彼，十方三世虚空等一切名相，本初即空性，自性即是真谛。所谓“三有（一）是清净刹”者，已于父亲之章节中宣说完毕。所谓“五浊即是安乐处”者，是指五浊恶世之末期，身体矮小且多病的有情，以及寿命仅有十岁，行为和罪恶
English
If one seeks the nature of things apart from these four terms, even the wisdom eye of the Victorious Tathagata does not see anything else, hence it is said to be 'unattainable,' meaning a dharma other than the Buddha himself. Even if sought, the Victorious One does not find it. Thus it is said in the scriptures. In the Tantra of Ashes, it is also said: 'By the endeavor of the bliss of the path of means, the work of wisdom accomplishes the meaning. By judging with the foolishness of one's own mouth, the appearance is the attachment of one's own concept, the concept ceases. Directly, the reality of things is the nature itself. The object to be reversed in one's own continuum, that is, the attachment to be abandoned, I do not see either.' Thus it is said. The phrase 'May all the Tathagatas be pleased' refers to the retinue who proclaim the non-duality of nature. Because the intention taught by all the Tathagatas is manifested, it is said to be pleasing. From 'Then' to 'Excellent' is easy to understand. The phrase 'Having become non-dual' refers to the non-duality of the bindus of the sun and moon, that is, the retinue. The meaning is that intention, the sphere of reality, and wisdom are inseparable, and it is also a collection. (One) Father (one) Mother (empty) The activity of entering into equipoise and the necessity of entering into equipoise, experiencing and the meaning thereof, speaking in words to the retinue, are the two parts. Although these words have a sequence, in meaning, it is not said that there is a sequence in time. The phrase 'Kye (one) Mao (two)' means that 'Kye' is calling the retinue (one), and 'Mao' is boasting of bliss (two). Therefore, calling is bliss (one), in order to show it to other retinues. One (one) is in accordance with the father's after (empty). The phrase 'The empty realm of the ten directions is inherently desolate' means that by the basic meaning, the basis itself, summarized by the two terms of direction and time, the external (empty) meaning and the self-appearance in inner sentient beings, those themselves are the nature of the unborn sphere of reality and wisdom, therefore it is the Dharmakaya. In that, all the terms such as the ten directions, the three times, and the empty realm are empty from the beginning, and the nature is only the truth. The phrase 'The three existences (one) are pure lands' has already been explained in the chapter on the father. The phrase 'The five degenerations are the place of bliss' refers to the final period of the five hundred degenerations, sentient beings with small bodies and many diseases, and a lifespan of only ten years, actions and sins.
Chinese
烦恼。 兴盛者逐渐衰落，最终变得污浊。 五、正因为如此，通过观察，发现它并非本性所成，而是突发的。因此，心的自性法性，连少许的体验都不可得，所以只能安住于大乐的嬉戏中。五蕴即是现证菩提。如是已于父续中宣说。一切皆为殊胜之精华。 意思是说，以上所说的从名相到事物，以四种特征概括的一切法，从本以来就寂静清净的刹土等功德的显现，是所要获得的果位的殊胜，是所要修持的精华。 确实如此。 另外，从“胜者”到“未获得”之间，很容易理解。 具有法1111或者名相等四种自性的法身，从中无法获得作为果位的诸佛。 一切从本以来即已成佛，唯有彼者知晓。 意思是说，父续母续平等入定的意义，从本以来即已成佛，对于俱生果位的眷属们，毫无吝啬地给予，但彼者导师的必要性，唯有从眷属证悟者们那里才能显现，因为其他眷属无法看到那个意义，因此成为秘密灌顶的定义。 从那之后，“如来无二之大自性”等等，是说以自证一切智的智慧光明之灌顶，以及极其稳固的大乐之灌顶这二者，以方便之法次第共同宣说。 在那之后，无二之行是， 标志。 明点。 意义和意旨也并非不想要无二。 从最初就对原始的平等入定拥有自在，因此是伟大的自性。 所谓“将本初成佛之心生起为智慧”是说， 从本以来，对那个证悟，事物、本体、自性，也就是父续母续二者的身和智慧中成佛的认知，无论是什么。 那个俱生的眷属之心，也显现为自性俱生智。 也是说，生起动摇等五种次第的方便次第，如是宣说。 仅此而已。 其中，通常所说的五种心之次第，出自教言量中： 动、愿、入，直至最终。