Chinese
因此，没有任何其他变动。所谓的“显现衰退和行为衰退”是什么呢？这是因为邪念的力量增强，邪念的前者以自身相同的传承来实践。从心性本身之外变动，转变为三种法类的范畴，这是不存在的。因此，即使事物没有成立，仅仅是邪念的错觉显现也确实存在。对于这种想法，“邪念因果因本身，无基界刹那”。意思是，总的来说，认识到因是相同的。邪念的因，即不了解的自我的执着，以及果，即五蕴，就像外境一样。各种执着的显现也是如此。即使是刹那的延续也没有成立，因为三种解释都一致认为没有成立。为什么没有成立呢？因为从一开始，这两者的自性就没有成立，所以没有基础。因为只有心性，所以心不分为显现和空性，这是所说的平等之界。邪念的刹那没有成立刹那的延续，这是之前的两种情况。一切都只是心性中的一体。清净之界的自性，为了自在地运用自身。从这里开始，显示了文字的形态和三种清净。如上所述，邪念的延续是清净的，因为自身的光明在心中显现，所以为了象征未生之界，就像阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字一样。没有刹那的延续，自明的力量也不会停止显现，这是未加工的刹那，是智慧的自显现和自在运用，因此即使外境显现，心也运用，也没有能运用和所运用，外境和心二者之间的运用，这是大乘的摩诃真谛。未生者本身在གྷ་གོད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：）中自明为智慧，就像阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字上显现的装饰品一样。自我和他者以及念头的延续，完全清净无上的乘。意思是，通过以上三种解释的加持，自我，即五蕴；他者，即五大；以及念头所染污的延续，即三种分别识。各自的显现自然清净，即显现空性或神和念头。
English
Therefore, there is no other movement. What are these so-called "declining appearances and declining behaviors"? It is because the power of wrong thoughts has increased, and the former of wrong thoughts practices with its own similar lineage. Moving from the nature of mind itself, transforming into the category of the three dharmas, this does not exist. Therefore, even if things are not established, it is thought that only the illusory appearance of wrong thoughts certainly exists as true. Regarding this thought, "Wrong thought cause and effect cause itself, baseless realm of momentariness." The meaning is, in summary, to recognize that the cause is the same. The cause of wrong thoughts, namely the ego-grasping of ignorance, and the result, namely the five aggregates, are like external objects. The appearance of various attachments is also like this. Even the continuity of momentariness is not established, because the three explanations all agree that it is not established. Why is it not established? Because from the very beginning, the self-nature of these two is not established, so there is no basis. Because there is only the nature of mind, the mind is not divided into appearance and emptiness, this is the realm of equality that is spoken of. The momentariness of wrong thoughts does not establish the continuity of momentariness, these are the previous two situations. Everything is only one in the nature of mind. The nature of the completely pure realm, in order to freely use itself. From here onwards, the form of the letters and the three purities are shown. As mentioned above, the continuity of wrong thoughts is purified, because one's own luminosity appears in the mind, so in order to symbolize the unborn realm, it is like the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: without). Without the continuity of momentariness, the power of self-awareness also does not stop appearing, this is the unadulterated momentariness, it is the self-appearance and free use of wisdom, therefore even if external objects appear, the mind also uses, and there is no user and used, the use between external objects and the mind, this is the Mahayana Mahatantrika. The unborn itself is self-illuminated as wisdom in གྷ་གོད་ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning:), just like the ornaments that appear on the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: without). Self and other and the continuity of thoughts, completely pure unsurpassed vehicle. The meaning is, through the blessings of the above three explanations, the self, namely the five aggregates; the other, namely the five elements; and the continuity defiled by thoughts, namely the three kinds of consciousness. The respective appearances are naturally purified, namely appearance emptiness or deity and thoughts.
Chinese
显现为无二的是，标识种类ཀ）五种父续母续ཁ），智慧ག）五种从初始就自然由吽成就，本来就有的显现而证悟。从中，果位无上金刚乘最为殊胜。这就像圆满的字母ༀ་一样，可以安立为有情器世界和清净三处。四种乘的决定生起中，一种乘安住于果位。这指的是，如上所说的决定生起的四种乘，各自按照自己的论典如实修行，从天人恶趣三者、声闻缘觉轮回和菩萨二边中，必定生起。刚刚断灭时示现的是，为了使无上乘成为所证的究竟意义，唯有安住于果位。以正确的证悟来善加观察，从无自性中什么都能成就。这指的是，以正确的智慧，在果位上现量现量地证悟自性胜义谛之后，以具有智慧的心的智慧来善加观察之时，由于远离心的行境，不显现于自相续中，因此从无自性的事业中，什么都能显现，因此从方便之索中，以无有能见所见的方式，自明而见。以及，从广大中，不具有执着于境的分别念，在二者中自明，从而清晰地了知一切。这仅仅是这样。佛陀不完全超越涅槃。这等同于一颂的意义是，如所说，对于自生圆满的身体和智慧，最初的导师佛陀，从生起和最终的毁灭中，不完全超越涅槃，教法正法也不会兴盛和衰落，因此这些都不存在，本来就是自性常恒。显现为四相时，从自生无明开始，为了使智慧低劣的所化众生的相续成熟，在调伏的方法上，为了破斥常执等等，因此，佛陀最初在世间出现，最终示现涅槃。这仅仅是所化众生的显现。为了指示显现的体性和生起的基础，调伏经藏论藏等，这些很容易理解。从这个原因的秘密心髓中，从具足原因条件的加持中，调伏经藏论藏的藏
English
What is clear as non-dual is: the signs and types are A) five fathers and mothers, B) and the wisdoms are C) five, which are naturally accomplished from the beginning by Hūṃ, so realize what has been there from the beginning. From that, the result is called the supreme Vajrayāna. It is like the perfect letter Oṃ, and it can also be applied to the vessel, essence, and lineage, and the three purities. In the definite arising of the four vehicles, one vehicle abides in the result. This means that, as mentioned above, the four vehicles of definite arising, if practiced correctly according to their respective treatises, will definitely arise from the three realms of gods, humans, and evil destinies, the Śrāvakas and Pratyekabuddhas of Saṃsāra, and the two extremes of Bodhisattvas. Showing the immediate cessation is that, in order to make the supreme vehicle the ultimate meaning to be accomplished, it abides only in the result. If one examines well with correct realization, anything can be accomplished from non-self-nature. This means that, with correct wisdom, after realizing the ultimate truth of self-nature manifestly in the result, when examining well with the wisdom of a wise mind, since it is separated from the object of the mind's activity, it does not appear in one's own continuum, so anything can appear from the action of non-self-nature, so from the noose of means, one sees clearly by oneself in the manner of not seeing the object of sight. And, from the vastness, one does not have the conceptualization of attachment to the object, and one knows everything clearly by oneself in both. That is all. The Buddha does not completely transcend sorrow. The meaning of this verse is that, as explained, for the spontaneously accomplished body and wisdom, the first teacher, the Buddha, does not completely transcend sorrow from the arising and ultimate destruction, and the Dharma will not flourish or decline, so these do not exist, but are inherently eternal by nature. When appearing as four characteristics, from the beginning of spontaneous ignorance, in order to ripen the continuums of the disciples of inferior intelligence, in the method of taming, in order to refute the clinging to permanence, etc., therefore, the Buddha first appears in the world and finally shows passing into sorrow. That is only the appearance of the disciples. In order to indicate the nature of the appearance and the basis of arising, the Vinaya, Sūtra, Abhidharma, etc., are easy to understand. From the secret essence of this cause, from the blessings of complete causes and conditions, the Vinaya, Sūtra, and Abhidharma Piṭaka
Chinese
三者，誓言成就和证悟，即外密三部；身、语、意之续部的导师六能仁，以及不可思议的调伏导师们出现，教法在十方普遍弘扬，这一切都源于自性秘密藏。即共同道之宣说和秘密藏于密严刹土之宣说二者，同时宣说。因此，从“自性秘密”开始，直至确立。导师之名言词句必定落实于事物，即为了降伏。如是，这九乘法，是数量和体性各异吗？并非如此，诸法唯是假名安立。导师于意义相符之处，以名和词句安立而宣说。导师之名言词句无有实体。如是说，诸法皆因自性之体性空性，故仅是错觉和所化众生之显现二者之体性而假名安立。如是，在体性未成立之后，各自的导师对九乘次第各自的见行修持、灌顶坛城等，即使完整，也是所化众生的体性和意义，以及在相符之处以名和词句衡量而宣说而已，是此之义。自己的体性，以及教法的名和词句的类别，则无有自相续成立和确定的事物。这些也因所化众生的显现而转变为方便解脱二者。出自《灰烬续》：因日月明空双运之乐，五心之尽未来际的逆转，菩提心于脉轮处开启。此乃从“彼时决定”至“金刚母出现”之间的意义。身体安住脉之坛城四因，二缘和六之六种姓的刹土处所中，出现，直至“每一个大空性”。导师化身之明点六于脉轮处自生。意义是，每一位大能仁薄伽梵都是导师明点身，文字是语，安乐是意，显现之事业不可思议。是四种调伏，以及诞生等。贪欲等五或六烦恼和二业之分别念。一切眷属导师父母
English
The three, accomplishment and realization of vows, namely the three outer tantras; the teachers of the tantras of body, speech, and mind, the six Thubpas (Sages), and the inconceivable teachers of taming appear, and the teachings are widely proclaimed in all ten directions, all of which originate from this essence of the secret nature. That is, the common path is explained, and the secret essence is explained in Akanishta, both of which are taught simultaneously. Therefore, from "secret nature" onwards, it is established. The teacher's name and words must necessarily be based on things, that is, for the sake of subduing. Thus, are these nine vehicles different in number and essence? It is not so, all dharmas are merely nominal designations. The teacher, in accordance with the meaning, designates and teaches with names and words. The teacher's names and words have no substance. Thus it is said that all dharmas are empty of their own nature, therefore they are merely nominally designated as the nature of illusion and the appearance of those to be tamed. Thus, after the essence has not been established, the respective teachers of the nine successive vehicles, such as the views, practices, accomplishments, empowerments, mandalas, etc., are complete, but they are only the nature and meaning of those to be tamed, and are measured and taught with names and words in accordance with the meaning. This is the meaning. One's own nature, and the categories of names and words of the teachings, have no self-continuum established and definite things. These also transform into means and liberation due to the appearance of those to be tamed. From the Tantra of Ashes: Because of the bliss of the union of clarity and emptiness of the bindu of the sun and moon, the reversal of the end of the five minds in the future, the bodhicitta opens in the navel chakra. This is the meaning from "determined from then on" to "the Vajra Mother appears." The mandala of the body's abiding channels, the four causes, the two conditions, and the six realms of the six lineages, appear, until "each great emptiness." The six bindus of the emanation of the teacher self-arise in the navel chakra. The meaning is that each great Thubpa Bhagavan is the teacher's bindu body, the letters are speech, bliss is mind, and the inconceivable deeds of appearance. Are the four types of taming, and birth, etc. Attachment and so on, the five or six afflictions and the conceptualizations of the two karmas. All the retinue, the teacher, father, and mother.