Chinese
对于各种各样的分别念，在显现的时候，因为没有根基和根本，所以对境和相状自性空无，这就是个别自证。证悟此个别自证的心，称为个别自证的智慧。唉玛吙！诸法的实相真是稀有，是其他所无法比拟的。这法本身就是圆满佛陀们甚深秘密的意义。什么呢？一切法从原始以来就没有来去，从如幻化的状态中，显现和觉性显现为各种各样的来去，然而在显现为来去的时候，安住于没有来去，这就是事业成就。证悟此的心就是事业成就的智慧。如是，当说一切法的自性本来清净之理时，所有如来和所有佛母眷属都因安住于本来的平等性而感到欢喜遍满。第二，对于没有证悟此的众生，显示大悲的动摇之理，有四点：显示大悲进入的对境是众生没有证悟；不证悟的自性执著为我而于轮回中迷乱之理；在显现迷乱的时候，没有超出解脱的意义；为了显示此，开显大悲游舞之理。第一点分二：大悲进入的因和如何进入的对境。第一是：在显示一切法的实相之后，所有如来和所有佛母眷属等为了显示此意义而宣说此特别的偈颂。第二是：以对没有证悟的众生感到厌烦的方式说，唉玛吙！一切法自性从原始以来就是成佛之义，因为从最初就没有证悟，所以本来对于一切众生来说都是秘密之法。在显现各种各样的显现和有之中，三身无离的法性本来就存在，然而显现为不清净迷乱之法，所以自性是秘密的。像那样的意义，不是像被别人隐藏一样，而是因为没有证悟显空无离的法性，所以本体上是极度秘密的。那个意义也不是在自己的心之外，所以是极其秘密的。如是说。第二，关于迷乱之理也有二点。
English
When various conceptual thoughts appear, since they are without basis and root, the object and characteristics are naturally non-existent, which is individual self-awareness. The mind that realizes this is called the wisdom of individual self-awareness. Emaho! The reality of all phenomena is wondrous and incomparable to anything else. This very dharma is the profound secret meaning of all perfect Buddhas. What is it? All phenomena, from the very beginning, are without coming and going. From the state of illusion-like appearance, appearances and awareness appear as various comings and goings, yet in the very appearance of coming and going, they abide without coming and going, which is the accomplishment of activity. The mind that realizes this is the wisdom of accomplished activity. Thus, when speaking of the nature of all phenomena as being primordially pure, all the Tathagatas and all the assemblies of consorts were filled with joy, pervading the equality that is naturally present. Secondly, to show the manner in which compassion moves towards beings who have not realized this, there are four points: showing that the object of compassion's entry is the non-realization by sentient beings; the manner in which the nature of non-realization is grasped as self, and thus one is deluded in samsara; at the very moment of appearing deluded, it does not go beyond the meaning of being without bondage and liberation; and to show this, the manner of unfolding the play of compassion. The first has two parts: the cause of compassion's entry and showing the object of how it enters. The first is: after showing the reality of all phenomena, all the Tathagatas and all the assemblies of consorts, together, speak this special verse in order to show this meaning. The second is: in a manner of being weary of the assembly of sentient beings who have not realized, they say, "Emaho! The nature of all phenomena is the meaning of being enlightened from the very beginning. Because it has not been realized from the very beginning, it is naturally a secret dharma for all beings. In the appearance of various appearances and existences, the dharmata of the three kayas, inseparable, is naturally present, yet it appears as an impure, deluded dharma, so it is naturally secret. That such a meaning is not like being hidden by others, but because the dharmata of inseparable appearance and emptiness has not been realized, it is extremely secret in its essence. That meaning is also not other than one's own mind, so it is extremely secret." Thus it is said. Secondly, regarding the manner of delusion, there are also two points.
Chinese
阐述根本原因和真实的迷惑方式。第一点是：清净的如来法，所有显现为身和刹土的，以及不清净的轮回之法，所有显现为器、情、有三界的，本来就是佛的自性，具有同一体性的特征，因为无别而完全清净。然而，众生的分别念，执着于能取所取的迷惑无明，从而导致三恶道和人天二道，五道众生的果报成熟到不可思议的地步。此时，自生的、自然成就的大悲，以及圆满的佛陀大智慧生起，再次特别宣说如下：第二点是：唉玛吙！原始的本性，心性光明，从三身无离的善逝心髓中，由外缘和自身的分别念以及由此产生的业力，如梦一般显现。其中，诸如天等各种众生的身体，以及他们各自的受用，还有天界等处所，以及各自的安乐和痛苦等显现，众生执着于“我”作为自体，以及“我的财物”等等，因为执着于各自的分别，所以永远无法从轮回中解脱。第三点是，阐述从显现迷惑之时起，就没有束缚和解脱。虽然轮回被各种苦乐所折磨，但本性如虚空一般，没有任何束缚者束缚众生，虽然看起来像被束缚，但实际上并非如此。因为没有能被束缚的众生，也没有众生的心性。只是由于突发的分别念执着于我，才毫无意义地制造了迷惑。例如，某人认真地想象面前的虚空中出现了一根绳子，并在这根绳子上打结，不停止地进行束缚和解脱。同样，对于自己本初清净如虚空一般的心性，进行各种取舍和能取所取的分别，从而显现出轮回的迷惑。第四点是，为了阐述这一点，慈悲的流露方式是：所有显现的世间和轮回涅槃之法，没有任何人束缚，也没有任何解脱。心性本自具足，自然成就为身和智慧的广大刹土，并且是圆满的自性佛。
English
Explaining the root cause and the actual way of delusion. The first point is: The pure Dharma of the Tathagatas, all that appears as body and pure lands, and the impure Dharma of samsara, all that appears as the vessel, essence, and three realms, are inherently of the nature of the Buddha, having the characteristic of oneness, and are completely pure because they are inseparable. However, due to the conceptualizations of sentient beings, clinging to the dualistic ignorance of grasping and being grasped, the results of the three lower realms and the two realms of gods and humans, the five classes of beings, ripen in inconceivable ways. At this time, the spontaneously arising, naturally accomplished Great Compassion, and the perfect Great Wisdom of the Buddha arise, and again, especially, it is said as follows: The second point is: Emaho! The primordial nature, the luminosity of mind itself, from the heart essence of the Sugatas, inseparable from the three kayas, is emanated like a dream by the conditions of one's own conceptualizations and the actions caused by them. Among these, the bodies of various beings such as gods, and their respective enjoyments, as well as places such as the heavens, and their respective happiness and suffering, etc., appear in many ways. Sentient beings cling to "I" as self, and "my possessions," etc., and because they cling to their respective distinctions, they will never be liberated from samsara. The third point is, explaining that from the very moment of the appearance of delusion, there is neither bondage nor liberation. Although samsara is tormented by various joys and sorrows, the nature of reality is like the sky, and no one binds sentient beings, and although it appears as if they are bound, in reality, it is not so. Because there are no sentient beings to be bound, nor is there the mind-nature of sentient beings. It is only due to the sudden conceptualization of clinging to self that delusion is created without meaning. For example, someone diligently imagines that a rope appears in the sky in front of them, and ties knots in it, continuously engaging in binding and releasing. Similarly, for one's own mind-nature, which is primordially pure like the sky, various acceptances and rejections, and grasping and being grasped, are performed, thus appearing as the delusion of samsara. The fourth point is, to explain this, the way compassion radiates is: All phenomena of existence and samsara-nirvana are not bound by anyone, nor are they liberated. Mind-nature is inherently complete, naturally accomplished as the vast realm of body and wisdom, and is the perfect self-existing Buddha.
Chinese
无边无际，遍布苦乐和受用等无量形态的三千大千世界，每一个世界里，各自有能够调伏的伟大的能仁薄伽梵，他们以四种调伏方式利益五道众生。也就是以福德调伏，以一切义显现调伏，以大神通调伏，以理调伏。第二种分为四类：以身行持大福德的圆满调伏，以心行持大神通的显现调伏，以不可思议的大神通调伏，以语宣说如理之法的理智调伏。第一种是：示现诞生，舍弃家庭而出家，舍弃欲妙而苦行，现证圆满正等觉，降伏魔众，转妙法轮，为了摧伏他人的骄慢而示现大神变，为了使所化生厌离而示现涅槃，以及从兜率天降临，精通工巧之术，与妃嫔眷属嬉戏，前往菩提树下等等，以身之大幻化使无量众生成熟，示现大神变的能仁以不可思议的方式调伏众生。第二种是：了知过去等四时，即现量照见一切所知，是知晓宿命的现量，能自在忆念无数世，以此调伏众生。此外，对于五道或六道等所有应调伏的众生，各自心识的烦恼和分别念的一切自性，以及佛陀的智慧之意的相续，在一切时处皆无差别地了知，因此具有知晓他心的现量。以无有智慧障碍的神通之眼，能普遍照见清净刹土和不清净世间的众生死殁、转生和幻化等一切，是从现行中产生的，具有天眼现量。以神通之耳听闻世
English
In each of the immeasurable and vast three-thousand great thousand world systems, filled with limitless forms of suffering, happiness, and enjoyment, there are great capable Buddhas, each of whom tames beings through four methods of taming, benefiting the five types of beings. These are taming through merit, taming through the manifestation of all meanings, taming through great miraculous powers, and taming through reason. The second is divided into four: taming through the perfection of the body's great merit, taming through the mind's great clairvoyance, taming through inconceivable great miraculous powers, and taming through the speech that teaches according to the vehicle of reason. The first is: showing birth, renouncing the household and going forth, abandoning desirable qualities and practicing austerities, manifesting perfect enlightenment, subduing the armies of demons, turning the wheel of the sacred Dharma, displaying great miracles to subdue the pride of others, showing passing into nirvana to generate weariness in those to be tamed, and also descending from Tushita, being skilled in crafts, enjoying the company of consorts, going to the Bodhi tree, and so on. Through the great emanations of the body, countless beings are matured, and the capable one who shows great miracles tames inconceivable beings. The second is: knowing all four times, including the past, that is, directly seeing all that is to be known, which is the clairvoyance of knowing past lives, having power to remember many lifetimes, thereby taming beings. Furthermore, knowing without difference at all times and places the nature of all the afflictions and discriminations of the minds of all beings to be tamed, such as the five or six classes of beings, and the two continuums of the enlightened intent of the Buddha's wisdom, therefore having the clairvoyance of knowing the minds of others. With the unobstructed eye of wisdom, one sees all the pure realms and the impure worlds, the dying, transference, birth, and emanation of beings, which arises from manifestation, having the clairvoyance of the divine eye. Hearing the worl
Chinese
能遍听一切界所有音声的大小，是天耳通。以及示现以任何方法调伏任何有情的一切神通之众，并恒常随顺众生之意乐而利益，是神足通。以及具有二障及其习气无余清净于法界的无漏智慧，圆满普贤的无尽身语意庄严轮之行，是漏尽通，即以六大神通调伏。第三是，于无量无边的所化众生前，恒常示现与其根器相应的佛、菩萨、声闻、缘觉、梵天、帝释、转轮王等不可思议之身相。以及具有能如实了知无量众生界中，随顺彼等意乐而行之意乐，并成办利益之不可思议之方式。以及于所化众生之界与意乐不尽相同之境中，恒常示现身相、身之装束、面容等不同之寂静与忿怒等种种形象，且于每一刹那，皆能随顺各自之根器而示现不可思议之面容，并成办利益。以及恒常随顺众生之根器，以与各类有情各自语言相应之不可思议之妙法音声，具足显现宣说之相，以无量无边之变化，周遍虚空界，于十方之中，随应所化而显现。第四有三：宣说何种对治之法，以及解释其意义。第一是，化身之圆满一切经典，亦宣说为五乘，即：以调伏有情之方式，宣说十善业与禅定及无色定，是天乘；宣说十善业，是人乘；以修习四谛与菩提分法，而能获得阿罗汉果，是声闻乘；以修习缘起之道，而能往生如意安乐之胜地，是独觉乘；以及菩提心与无我二者波罗蜜多