Chinese
因为没有见到或得到依止者的面容和灌顶，所以无法显现，因此为了证悟以修习其他道次第的乘而达到究竟地的这些地，为了那个目的，请讲说道的顺缘之续和共同的法。如是祈请。如是说之后，虽然一切和法一切从本以来就是佛的自性一体的体性，没有差别，但这是从这里开始往下赐予的指示。关于消除彼的明智的集合的一切，在第一品中已经说过，所以这里不再讲述。一切法是没有证悟的果之法，即轮回自身的自性和体性，以及迷惑和其对治道，以法之差别来概括。轮回和涅槃的那些法的精髓就是心，所以心从本初以来就是远离边际的，在觉性、大我、大遍的开展中，体性上是一体的。那也就是清净法身的体性，因为自身的体性无论如何也不会动摇，所以没有差别。虽然如此，因为没有证悟，所以从行者的分别念、无明中，五道众生不可思议地成熟。所谓五道，即天、人、三恶道。因此，其原因是分别念和五种烦恼。那些的根本是俱生和遍计的两种无明，仅仅是从那两种无明中产生的，那个意义就叫做词。五道众生的那些内部差别是不可思议的众多，成熟于其中。三界的诸天，在欲界有六天，在色界有十七天，在无色界有四天，总共二十七天等等。大悲，佛陀的大智慧生起之后，意思是说，远离戏论的觉性在一切处平等遍布，这就是大悲。那大悲以四种隐秘而断绝了那些应调伏者，对那些被痛苦折磨的众生，以及在其他地方寻求果位的下等者，也会显现。佛陀的大悲智慧比安住于地的菩萨的智慧和慈悲更加殊胜，所以是伟大的。
English
Because one has not seen or received the face and empowerment of the one to rely on, one cannot manifest it. Therefore, in order to realize these grounds that reach the ultimate ground by practicing the path of other vehicles of the stages of the path, for that purpose, please explain the tantra of the conducive circumstances of the path and the common dharmas. Thus it was requested. After saying that, although all and all dharmas are from the beginning the nature of the Buddha, one in essence, without difference, this indicates that it is given down from here. Regarding all of the collection that dispels the intelligence of that, it has already been mentioned in the first chapter, so it is not explained here. All dharmas are the dharmas of the fruit that have not been realized, that is, the nature and characteristics of samsara itself, as well as delusion and its antidote, the path, summarized by the difference of dharmas. The essence of those dharmas of samsara and nirvana is mind itself, so that mind is from the very beginning free from extremes, in the expanse of awareness, great self, and great pervasion, one in essence. That is also the nature of the pure Dharmakaya, because one's own nature does not waver in any way, so there is no difference. Although this is so, because of not realizing, from the conceptualization and ignorance of the practitioner, the five realms of beings ripen in an inconceivable way. The so-called five realms are the gods, humans, and the three lower realms. Therefore, its cause is conceptualization and the five afflictions. The root of those is the two kinds of ignorance, innate and imputed, arising only from those two kinds of ignorance, that meaning is called a word. The internal differences of those sentient beings of the five realms are inconceivably many, ripening within them. The gods of the three realms, in the desire realm there are six, in the form realm there are seventeen, and in the formless realm there are four, a total of twenty-seven, and so on. Great compassion, after the great wisdom of the Buddha arises, means that awareness free from elaboration pervades equally in all places, this is great compassion. That great compassion cuts off those to be tamed with four secrets, and it also appears to those beings who are tormented by suffering, and to the lower ones who seek fruit elsewhere. The great compassion wisdom of the Buddha is more excellent than the wisdom and compassion of the Bodhisattvas abiding on the ground, so it is great.
Chinese
这些产生，是指调伏对象的显现。诶玛吙，出自《如来藏》。所谓“诶玛吙”，是指本体唯一，却对轮涅或能取所取等产生错乱，真是奇妙啊，是表示不满的词语。法性，即真如，是离戏论的境和本体，无有二取，是安乐，在讲述时已经讲过了。心髓有两种，即阿赖耶识两种。其中，串习希求的阿赖耶识，是使意义和心之显现得以展现的开悟者的习气所染污的基础；意义的阿赖耶识，是因为二十五果全部任运成就。那也是因为一切法的自性之故。是心髓。那些自己未能认识的，是俱生无明。无明是轮回的基础和原因，所以说是生源之声。所谓“自之分别吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化现”，是指将无明的因，执着为串习希求的阿赖耶识的“我”，是自己的分别念，由此产生遍计的五毒烦恼，从而发起并驱使造作各种善恶业，因为本性中没有，却是突然显现，所以说是业所化现。那样的本体如何呢？从平等中产生各种各样的身体和受用，处所和痛苦等等。这很容易理解。总而言之，是因缘，业和烦恼。所谓“从心于我及境，各别执我所”，是指在讲述时，也是如此。那也是在二取中流转，被痛苦所折磨。当想是谁造作了这些时，经中说“谁亦未缚无所缚，无可缚者亦非有”，意思是说，束缚者的作者，比如“我”，谁也没有束缚，束缚的自性，比如绳索，也没有束缚，被束缚的对境，比如敌人，也是没有的，这三者本来就是没有的。那么，是什么因缘导致了过失呢？经中说“分别吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）念执我嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），于坚固空界解开结”，意思是说，显现为分别念执着为我的错乱结果，是由于讲述吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的因缘，比如像沙棘的果实
English
These arising refers to the appearance to those to be tamed. Emaho, from the "Tathagatagarbha." The so-called "Emaho" refers to the confusion about samsara and nirvana or the duality of grasping and being grasped, while the essence is one. It is amazing, a word of dissatisfaction. Dharmata, or Suchness, is the realm and essence free from elaboration, without duality, which is bliss, as has already been explained in the context of the Teacher. There are two essences, namely, two alaya consciousnesses. Among them, the alaya consciousness of habitual desire is the basis stained by the habits of the enlightened one, which makes the appearance of meaning and mind manifest. The alaya consciousness of meaning is because all twenty-five results are spontaneously accomplished. That is also because of the nature of all dharmas. It is the essence. Those that one does not know oneself are co-emergent ignorance. Ignorance is the basis and cause of samsara, so it is called the sound of the source. The so-called "self-discrimination Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) transforms" refers to taking the cause of ignorance as the "self" of the alaya consciousness of habitual desire, which is one's own discrimination. From this arises the five poisons of afflictions of conceptualization, which then initiate and drive the creation of various good and evil deeds. Because it is not in the nature but suddenly appears, it is said to be transformed by karma. What is the nature of that? From equality arises various bodies and enjoyments, places and sufferings, and so on. This is easy to understand. In short, it is causes and conditions, karma, and afflictions. The so-called "From mind, I and objects, separately grasping as mine" refers to the fact that it is the same in the explanation. That is also revolving in duality, tormented by suffering. When one wonders who created these, the sutra says, "No one is bound, there is no binding, there is nothing to be bound," meaning that the author of the binder, such as "I," is not bound by anyone, and the nature of the binder, such as a rope, is also not bound. The object to be bound, such as an enemy, is also not there. These three are originally non-existent. So, what causes and conditions lead to faults? The sutra says, "Discrimination Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) thought grasps as I Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), untie the knot in the firmament of firmness," meaning that the mistaken result of discrimination grasping as self, appearing as those, is due to the causes and conditions of explaining Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), like the fruit of the sea buckthorn.
Chinese
吃了不干净的东西，会看到天空中出现各种发状的幻影。这是因为，那些幻影就像是被打结或丢弃的东西一样。因为我执的自性并未成立，所以没有束缚，也没有从束缚中解脱的人。正如《佛平等合经》中所说：所束缚之处，能束缚之束缚者，自己的体性，执著为我，三界众生显现痛苦之初，一切事物皆为自心之体性之故，亦无名为束缚之我执。因此，众生与痛苦二者皆不存在。因此，亦无从束缚中解脱的解脱者。诺。经文是这样说的，这很容易理解。本来任运圆满的佛法，指的是轮回与涅槃的一切法，本来就在自明的智慧中任运圆满和开展。我执、众生、痛苦等等，其自性本为空性，显现为空和智慧，融入清净的佛陀意中，即是如实之体性。是为法。为了明确地表达这个意义，为了讲述和展示这个秘密心髓之道，他展现了六种喜悦的姿态，包括微笑、扬眉、转动眼睛、挺直身体、伸出手、散发光芒和化身。为了展示此道的阶梯之乘，即四种决定的外三续，以及内续，他显现了六位导师等各种身相，为了调伏有情众生，他展现了各种化身。经中是这么说的。因此，就在当下，就在当下特别地谈论它。这是因为，为了使俱生之眷属圆满，将成为第六位导师。导师的如来及其眷属，被有理解力的眷属特别地谈论。胜义第一和世俗二菩提心生起智慧，指的是第一种，以三种方式来定义：自性是，在任何时候，法性与有法都不可分割的胜义谛。分类是，从暂时的所证悟的自性和法界，从证悟的角度来看
English
Having eaten unclean things, one sees various hair-like illusions in the sky. This is because those illusions are like things that have been knotted or discarded. Because the self-nature of self-grasping is not established, there is no bondage, and there is no one who is liberated from bondage. As it says in the Sutra of Buddha's Equal Union: The place to be bound, the binder who binds, one's own nature, grasping as self, the first of all things that appear as suffering to sentient beings in the three realms, are all the nature of one's own mind. There is also no name called self-grasping, which binds. Therefore, both sentient beings and suffering do not exist. Therefore, there is also no liberator who is liberated from bondage. No. The scripture says this, and it is easy to understand. The Dharma of the Buddha, which is spontaneously perfect from the beginning, refers to all the dharmas of samsara and nirvana, which are spontaneously perfect and expanded in self-aware wisdom from the beginning. Self-grasping, sentient beings, suffering, etc., whose self-nature is emptiness, appear as emptiness and wisdom, and are absorbed into the pure mind of the Buddha, which is the nature of suchness. This is the Dharma. In order to clearly express this meaning, in order to speak and show this secret essence of the path, he showed six joyful postures, including smiling, raising eyebrows, turning eyes, straightening the body, extending hands, radiating light, and emanations. In order to show the vehicle of the stages of this path, the three outer tantras of the four certainties, and the inner tantra, he manifested various forms such as the six teachers, and in order to tame sentient beings, he manifested various emanations. This is what the scripture says. Therefore, right now, right now, we are especially talking about it. This is because, in order to perfect the co-emergent retinue, he will become the sixth teacher. The Tathagata of the teacher and his retinue are especially talked about by the retinue with understanding. The arising of wisdom from the first ultimate and the second relative Bodhicitta refers to the first, which is defined in three ways: the self-nature is, at all times, the ultimate truth in which the Dharma and the Dharmic are inseparable. The classification is, from the temporary object of realization, the self-nature and the Dharmadhatu, from the perspective of realization.
Chinese
通过清净获得智慧1，而这智慧的身语意功德事业五者是究竟的果。具有第一和第三。这三者以不混淆的方式清晰地展现，虽然作用上各不相同，但实际上本质是相同的。产生它的方法，就是上述方法论中五种次第的心不颠倒，显现为意义智慧，因此产生的第二个特征是，由于所化众生的缘故，导师和眷属显现为不同，这是世俗菩提心的生起方法，即显示因缘，生起慈悲，以及所化众生的清净，以及依赖于意义的显现。这两者的次第本质，已在“讨论”和“发起”中阐述完毕。第二品，简略解释完毕。然后，为了阐述佛陀教法不同显现的总体基础，从“然后，所有如来”等开始讲述。传承产生的因，在两个讨论基础之间，虽然被讨论发起分割成段，但教法产生的次第没有错误，因为只有关联才不会产生没有总体特征的依赖，因此不能算作两个。然后是“然后”。第六导师是，为了寂静忿怒和五部佛的总形相。所有如来中也没有矛盾。以大悲的加持。所谓“以大悲的加持”是指，因为远离戏论，所以自生的大智慧遍及所有事物，因此一切法都自然成就为自生智慧的加持，以所化众生的显现，没有任何阻碍地自显现，那本身就是意义，那就是词语。所谓“明智之士，六能仁”是指，在其他秘密集合的最后一品中，如何成为明智之士的提问。其中，能仁是自己身语意三者与普贤王如来的金刚三者无二无别的本体。像这样具备明智的就是所谓的明智之士。这很容易理解。那些能仁，也是身能仁，如老虎和猴子等，不做实际上不会改变的行为，语能仁，即舍弃喧嚣，以及意能仁，即不处于不平等的状态。