Chinese
以空性二无之智慧调伏，故说为化身或能仁。 “པ་”是从“调伏”到“显现”之间。 以语声的字和韵母显示文字， 四脉轮必定宣说，仅此而已。 从“那一切”到“最终”之间。 坛城五蕴等界处之分别念，四十五种世间一切， 从“是多少”到“无损”之间。 错觉幻相之体性仅是显现， 无成立，自他之理，如日胜义谛，月世俗谛，二谛之因之业。 义为真实，到唯一之理之间。 不生于自续之贪执分别念，安住于二无平等之法界中， 从“我与我所”到“自性行持”之间。 彼时五蕴等之诸要素识，五部佛之父母五智坛城中， 显现即是三清净，从我到胜乘之间。 于乐之智慧中，无境，以自显现，四现量中自证现量明。 从“是真实”到“任何成就”之间。 基础、道、果，于三时中亦不变异故， 从“佛”到“示现涅槃”之间。 如是之乘，说为方便乘与金刚乘。 “དོ་”是从“调伏”到“无实有”之间。 如是说。 从“那时一切天”等，与前第一品相合。 所谓“ཨ་ཧོ་” (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)者，是为了证成前品所说之轮涅二者，以平等觉悟清净之三理之体性，于法性中为一。 生有根本之过患，从执著我而生。 六因生灭，身体与受用， 处所与痛苦，轮转等等， 除了错觉之外，别无他物。 所谓生有根本之过患，即是上面于错乱时所说的俱生无明之我执，从彼生起烦恼等，显现的众生六因之行境一切生灭
English
It is said that the incarnation or the capable one subdues with the wisdom of emptiness and non-duality. "Pa" is from "subduing" to "becoming apparent." The letters shown by the sounds of vowels and consonants, The four root chakras must speak, only that. From "all of that" to "ultimately." All the worlds of the forty-five aggregates of conceptualizations of the five aggregates, etc., From "how many" to "without loss." The nature of illusion and delusion is only appearance, Without establishment, the reason for self and other, like the sun, the ultimate truth, the moon, the conventional truth, the cause of the two truths. The meaning is true, to the one reason. Attachment and conceptualization are not born in one's own continuum, and abide in the realm of equality of non-duality, From "I and mine" to "self-practice." At that time, the elements of the five aggregates, etc., and the consciousnesses, in the mandala of the five wisdoms of the five Buddha families, Manifestation is the three purities, from me to the supreme vehicle. In the wisdom of bliss, without object, with self-appearance, the self-awareness manifestation is clear among the four manifestations. From "is true" to "any accomplishment." Because the base, path, and fruit do not change in the three times, From "Buddha" to "showing Nirvana." Such a vehicle is said to be the expedient vehicle and the Vajra vehicle. "Do" is from "subduing" to "unreality." So it is said. From "then all the gods" etc., it is in accordance with the first chapter. The so-called "Aho" is to prove that the two objects of samsara and nirvana mentioned in the previous chapter are one in the nature of Dharma, with the nature of the three pure reasons of equal enlightenment. The fault of the root of existence arises from clinging to self. The six causes of arising and ceasing, body and enjoyment, Place and suffering, rotation, etc., There is nothing other than delusion. The fault of the root of existence is the clinging to the self of co-emergent ignorance mentioned above in the context of confusion. From that, afflictions and so on arise, and all the arising and ceasing of the realm of action of the six causes of sentient beings appear.
Chinese
身体和受用，处所和痛苦的幻轮等等，仅仅是因为将它们视为自续的邪见之流，除此之外别无他物，所以虚幻的显现仅仅被称为“衡量”。空性无我自明本来智慧意，无有能缘所缘而转变忆念之力量，稀有三身功德刹土之外，别无他物，其即是如此。这是说，衡量之所量，就在刚刚过去的时候，以密咒的平等觉悟清净的三种理由来衡量的时候，在法性空性以及确定为无我的时候，超越了对我和我所的邪见之流，轮回涅槃平等之界，那样的存在方式自明为智慧，即是从“亚吉纳真实幻化”到“果位自性”之间的总集。以基础的智慧本身来运用道之智慧本身，即是自明。所缘，即是所知和界。能缘，即是能知的智慧，二者自然而然地消失，是无有的意义。忆念转变为自显的智慧，即是宗派。那是果。宗派，即是从“亚吉纳真实觉悟”到“一句之中无实有”之间的总集。一切功德任运成就的稀有之中，调伏的征相是十二身事业，语是各种乘，意的功德是神通，刹土显现为不可思议，四佛陀以及五道的刹土，以及意义和事业都显现，除此之外别无他物，因为自明本身，果位任运成就的功用就是那样显现的。那是从“亚吉纳出现”到“导师的究竟”之间的总集。暂时的体性，仅仅是调伏者的显现和所调伏者的显现二者。章节的开头是六能仁的无数化身1，结尾是那1个一切的体性，普贤的讲述也包含在那些总结的章节11中，调伏的眷属们以那1个本身来知晓。这是说，因为上面刚刚过去的时候已经广说了，所以很容易理解，总结的章节很容易理解为章节的开头和结尾全部聚集在一起。一切正法都确定下来，这是说，调伏经藏等等
English
Body and possessions, places and the wheel of suffering, etc., are merely the stream of wrong views that see them as self-sustaining, and nothing else. Therefore, illusory appearances are only called "measurement." Emptiness, selflessness, self-awareness, primordial wisdom mind, without object or subject, transforms the power of memory. Other than the wondrous three bodies, qualities, and pure realms, there is nothing else; it is just as it is. This means that the object of measurement, just as it has passed, when measured by the three reasons of pure equality of mantra, at the time of establishing the nature of emptiness and selflessness, it transcends the stream of wrong views of self and what belongs to self. The realm of equality of samsara and nirvana, that very way of being, self-manifests as wisdom, which is the collection from "Yakina True Illusion" to "Fruition Self-Abiding." By using the wisdom of the path itself on the wisdom of the ground itself, self-awareness is mistaken. Object, that is, knowable and realm. Subject, that is, the wisdom of the knower, both naturally disappear, which is the meaning of non-existence. Transforming memory into self-manifesting wisdom is the tenet. That is the fruit. The tenet, that is, the collection from "Yakina True Realization" to "Non-existence in one word." Among the wonders of all qualities being spontaneously accomplished, the signs of taming are the twelve deeds of the body, speech is various vehicles, the qualities of mind are clairvoyance, the pure realms appear inconceivable, the four Buddhas and the pure realms of the five paths, as well as meaning and activities, all appear. There is nothing else, because self-awareness itself, the function of the fruit being spontaneously accomplished, appears in that way. That is the collection from "Yakina arises" to "the ultimate of the teacher." The nature of the temporary state is only the appearance of the tamer and the appearance of the tamed. The beginning of the chapter is the countless emanations of the six Thubpas 1, and the end is that 1 essence of all, the teachings of Samantabhadra are also included in those summarized chapters 11, the retinue of taming knows by that 1 itself. This means that because it has been extensively explained above just now, it is easy to understand. The summarized chapters are easy to understand as the beginning and end of the chapter are all gathered together. All the Dharma is established, which means the Vinaya Pitaka, Sutras, etc.
Chinese
ག་ཀ་པ་དགུའི་所有法丸，皆以具足秘密空行母心髓之因缘的加持而确定。在章节末尾，超越了包含轮涅二元的迷乱和所化众生的显现，仅以自性显现，通过前三个理由确定，仅此而已。第三章已述完毕。然后，所有天众都变成了一个意念。所谓“第六如来”，因为远离了一和多，所以对所有如来都没有矛盾，因为五种语自然成就，不离自显现。所谓“意念变成了一个”，是所化众生的显现。为了详细展示这一点，所谓“大平等性，金刚界，一切法本初成佛的定中不移动”，是指显空不二。ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）平等。二谛的意义是，胜义中无生，世俗中如幻平等，因此依赖于sa na（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大。其方式或自性是，包含世俗胜义二元的法丸，与心性无别，故为金刚。未生之界。一切法本初即显现为身和智慧的自显现。第六佛的自性，超越了能修所修，故称定中不移动。所谓“一切法仅存在于名言的字母鬘轮中”，是指内外一切事物诸法，皆因自性本无自性，仅存在于名言吽中，因此仅是其边缘的字母。因此，字母鬘的相续不断，即是语的坛城，身等四种功德事业也自然成就，是金刚之基的自显现。提取出来。那些提取出来的部分是这些：所谓“ཨ་ཀ་ཁ་ག་གྷ་ང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，是指这些字母在先前出现时，显示慈悲，随后成为道路的心，自显现为出生的处所ཀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和以声音表达的ཁ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）缘起。ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）位于脐中，从孔中生出，其光芒照射到喉咙，因此有ཀ་ཁ་ག་གྷ་ང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）五个字母。和舌头
English
All the dharma pills of Ga Ka Pa Gu are determined by the blessings that fully possess the causes and conditions of the secret Dakini's heart essence. At the end of the chapter, it transcends the delusion that encompasses samsara and nirvana, and the appearances of those to be tamed, and is determined by the first three reasons as only the appearance of self-nature. The third chapter is explained. Then, all the devas became of one mind. The so-called "Sixth Tathagata" is without contradiction to all Tathagatas because it is separated from one and many. Because the five speeches are naturally accomplished, it does not move from its own appearance. The so-called "mind becoming one" is the appearance of those to be tamed. In order to explain this in detail, the so-called "Great Sameness, Vajra realm, all dharmas are enlightened from the beginning and do not move from Samadhi" means that appearance and emptiness are not two. ra (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) equality. The meaning of the two truths is that in the ultimate sense there is no birth, and in the relative sense, it is equal to illusion, so it depends on sa na (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) great. Its manner or nature is that the dharma pill containing the two realities of relative and ultimate is inseparable from mind itself, hence it is Vajra. The realm of the unborn. All dharmas are self-manifested as body and wisdom from the very beginning. The nature of the sixth Buddha, transcending the object of meditation and the meditator, is called not moving from Samadhi. The so-called "all dharmas abide only in the garland of letters of names" means that all phenomena, internal and external, are without self-nature, so they exist only in the name Hum, therefore it is only the letter at its edge. Therefore, the unbroken continuity of the garland of letters is the mandala of speech, and the four qualities of body etc. are also naturally accomplished, which is the self-appearance of the basis of Vajra. Extracted. Those extracted parts are these: The so-called "ཨ་ཀ་ཁ་ག་གྷ་ང་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" refers to these letters showing compassion when they appeared earlier, and then becoming the mind of the path, self-appearing as the place of origin ཀ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) and the cause ཁ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) expressed by sound. ཨ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is located in the navel, arising from the hole, and its rays shine on the throat, so there are five letters ཀ་ཁ་ག་གྷ་ང་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). And tongue.
Chinese
从……的中心散发出来，是擦、嚓、匝、及娘、娘五个。舌尖和拉、扎、塔、达、纳。塔、塔、达、达、纳十个。嘴唇和拉、巴、帕、巴、巴、玛五个积聚在整个身体上并给予，或者。眉毛是瓦，腰部是拉，大腿侧面等等。即：拉是肩膀，夏是手掌中心，塔是秘密处，萨是肚脐，哈是脚掌中心，夏是心间。伊伊两个是双眼，乌乌是双耳，诶诶是双鼻孔，哦是牙齿，嗡是头顶。这些也因所调伏者的显现而变成二，如《灰烬续》中说：心之自显现，身体之或身体的四轮中，因之自性即是语之坛城。明点以文字的形状存在，即元音辅音，以声音文字在右，元音文字在左来区分。阿、嘎、擦、扎、巴、亚、哈八个组的文字和作用，以及འི་文字ཀྵ，普遍进入一切，གྷོ་ཤད་ཏིག་三个也同样。在身体上依次排列文字，以文字之声音自显现，超越世间和不超越世间的，萨是世间。随所欲而生起随所愿转变的声音。四十五个文字即是四十二位佛的身语意三和五根的自性。因此，肢节之神，精液菩提心的容器形象等，彼等的身语意三和五种功德，显现之果无需从他处求，而是自然成就。如是说。六道十方无边无际的众生，以六种方式摇动，极摇动，普摇动后，一切法都变成了仅仅是名称的自性。所谓“这些文字被取出，凭借其力量，奇迹般的六道十方无边无际的众生，东高西低等等，以六种方式摇动等等，显现如同聚团，如吽字般，轮回涅槃的物体，一切法都只是名称的差别和文字，因此，其自性无法在其自身中显示，而仅仅变成了名称的自性。”心中如是显现。另外，如内部一样，如从下面所说（００）那样，当脐轮化身轮显现时，身体的四个方向，上下六道十方物体的聚团安乐地摇动，并且由此象征的明点，分别念集合的一切法，名