Chinese
而且在《灰之续》中也说到：以方便安乐之方便，考察即可遣除自之分别念，于诸事物之自性中，亦未见能遣除者。如是说。一切如来皆欢喜。名为自性无二之眷属。从“此后”至“贤善”之间易解。成为无二之后，名为明点无二，其意亦摄集。父与母之事业与体验，此等词句虽有文字先后，然说是同时。嗟呼乃是呼唤与惊叹，为向他者显示真实故。一者是随顺。十方虚空界本自寂。名为阿赖耶识，以二种名言所摄之义，及显现为有情，彼等即是阿赖耶识，以不生之智慧故，是法身，于彼十与三等一切名言，及本初即是空性。三有即是清净刹。此已说竟。五浊即是安乐处。名为时与有情与寿与业与烦恼等是下劣故，是浊垢。彼即是考察之故是突发性的，自性即是体验亦不可得，故唯是大乐之嬉戏。五蕴即是现证菩提。此已说竟。一切皆从胜义精要中。名为以所说四事物所摄集，显示圆满功德，是果之殊胜，是所证之精要。其他，从“胜者”至“未获得”之间易解，以四法之自性故，不从果中个别获得故。一切本来自性成佛，如来即知晓。名为入定之果，虽施予眷属，然唯于自身显现，不显现于他者故，成为决定词。此后，如来无二之大本体。名为以一切智之威权与极坚固之威权，共同显示事业，无二即是明点，其意亦非不欲。先前即已入定故，具有宝藏。
English
Moreover, in the Tantra of Ashes, it is said: 'By the means of convenient bliss, examine and dispel your own conceptual thoughts. In the nature of all things, I have not seen anything to be dispelled.' Thus it is said. All the Tathagatas are pleased. This refers to the retinue of non-duality of nature. From 'Then' to 'Excellent' is easy to understand. After becoming non-dual, it is called the non-dual bindu, and its meaning is also condensed. The activities and experiences of the father and mother, these words, although there are earlier and later letters, are said to be simultaneous. 'Kye ma'o' is a call and an exclamation, for the sake of showing the truth to others. One is in accordance. The ten directions and empty realms are originally empty. This means that the alaya is the meaning contained by two expressions, and appearing as sentient beings, they are the alaya, because of the unborn wisdom, it is the Dharmakaya, in which all the terms of ten and three, etc., and from the beginning, are only emptiness. The three realms are the pure land. This has already been explained. The five degenerations are the abode of bliss. This means that time, sentient beings, life, karma, and afflictions are inferior, so they are degenerations. Because it is examined, it is sudden, and the nature itself is also not observable, so it is only the play of great bliss. The five aggregates are the direct enlightenment. This has already been explained. Everything is from the essence of the supreme. This means that the collection of the four things mentioned shows the complete qualities, which is the supreme of the fruit, and is the essence of what is to be attained. Otherwise, from 'Victorious One' to 'not obtained' is easy to understand, because of the nature of the four dharmas, it is not obtained separately from the fruit. All are originally enlightened, and the Tathagata knows it. This means that the fruit of absorption, although given to the retinue, is only clear to oneself, and does not appear to others, so it becomes a definitive word. Then, the great essence of the non-dual Tathagata. This means that the power of omniscience and the power of extreme stability show the common activities, non-duality is the bindu, and its meaning is not unwanted. Because it has been absorbed from the beginning, it has a treasure.
Chinese
因此是主宰。本初成佛之心生起为智慧，这被称为：它的本体是父母双尊所了知的那个。对于它，作为轮涅之心，显现为自性俱生智，也应作为五次第生起之方便次第，这就被称为唯一。对于此五心，在可靠的教言中说，以动摇和希愿等五者，果达到究竟。在此处广说：坏灭、生起、安住和希愿的，动摇、来往、进入和安乐安住的，秘密的权能由莲花获得。这样说，以方便的次第显示五心圆满。唉玛吙，稀有奇妙之法！这被称为：是普遍的解释。对于什么稀有呢？贪欲的行为本身。在可靠的教言中，显现为奇妙的五种菩提心，是方便的大乘之法。圆满佛陀的一切秘密，这被称为：贪欲的菩提心，由于是第六佛的因和本体，所以不是凡夫的行境。无生之中生一切，这被称为：动摇生起的菩提心，当明点从自己的位置和道路生起时，因为快乐一同动摇。自性智慧是远离生灭希愿进入和凝固的，那是基础和所要成就的，应普遍了知五者。生起之时即无生，这被称为：它的味道也因为没有脱离自性。唉玛吙等等其他的已经说过了。无灭之中一切灭，这被称为：坏灭和进入的菩提心，十六地是后后明点进入之时，因为先前的贪欲的味道灭尽。灭尽之时即无灭，这被称为：智慧的味道因为在刹那的相续中增长，所以是唯一不灭的。无住之中一切住，这被称为：安住菩提心，因为明点以不住的方式安住在十六智慧中。安住之时即无住，这被称为：因为智慧本身是自显现的，由于远离对境所以没有安住之处，于果为道。
English
Therefore, it is the master. The mind of primordial Buddhahood arising as wisdom, this is called: its very essence is that which is known by the two parents. For it, as the mind of samsara and nirvana, appearing as the co-emergent wisdom of self-nature, should also be regarded as the order of the five stages of generation, this is called the only one. Regarding these five minds, it is said in reliable teachings that the result is attained ultimately by the five, such as agitation and aspiration. Here it is said extensively: Of destruction, rising, abiding, and aspiration, agitation, coming and going, entering, and abiding in bliss, the secret power is obtained by the lotus. Thus, the order of means shows the perfection of the five minds. Emaho, wondrous and marvelous Dharma! This is called: it is a general explanation. What is so wonderful about it? The very act of desire. In reliable teachings, appearing as the five wondrous Bodhicittas, is the Dharma of the Great Vehicle of means. The secret of all perfect Buddhas, this is called: the Bodhicitta of desire, because it is the cause and essence of the sixth Buddha, is not the realm of ordinary people. From the unborn, all is born, this is called: the Bodhicitta of agitation and rising, when the bindu rises from its own place and path, because bliss agitates together. The wisdom of self-nature is free from birth, death, aspiration, entering, and solidification, that is the basis and what is to be accomplished, the five should be known universally. At the time of birth, there is no birth, this is called: its taste is also because it has not departed from self-nature. Emaho, etc., the others have already been said. From the unceasing, all ceases, this is called: the Bodhicitta of destruction and entering, the sixteen grounds are when the later and later bindus enter, because the taste of the previous desire is exhausted. At the time of cessation, there is no cessation, this is called: the taste of wisdom is only unceasing because it increases in the continuum of moments. From the non-abiding, all abides, this is called: the abiding Bodhicitta, because the bindu abides in the sixteen wisdoms in a non-abiding manner. At the time of abiding, there is no abiding, this is called: because wisdom itself is self-manifest, because it is separated from the object, there is no place to abide, making the result the path.
Chinese
因为这个缘故。 “无所缘而缘一切。” 这句话的意思是：发愿菩提心，安住于先前的智慧，仅仅是依地的力量而希求后来的（智慧）。 “于所缘中无所缘。” 这句话的意思是：即使是产生（菩提心）的灰烬，也仅仅是由于自明的缘故，只是个缘，因为不是从他处获得的缘故。 “无去来而去来。” 这句话的意思是：进入菩提心，在自性中进入共同的道，就是去。 以大乘的观点，颠倒因果就是来。 “于去来中无去来。” 这句话的意思是：这条道路能使果显现，因为能忆念起先前的状态的缘故，并且根本没有去往任何地方。 这样说。 这些心识因为在一个地上也能够圆满，因为能同时生起，所以称为“顿入之道”。 这样说。 这样说，指的是这五种方法。 然后，所有如来和所有妃子的眷属都充满了喜悦。 这样说，指的是通过生起菩提心的五种方法，未来的如来、勇士和勇母完全具足五种圆满，自然成就，从而显现自性秘密藏，圆满了四十五身和智慧，安住在金刚秘密的行列中，这是因为大喜悦的缘故。《广大续》中说：“四十二坛城，以及圆满的自然成就，以秘密灌顶来显现。” 这样说。 然后，如来与妃眷一起，特意说了这句偈颂。 这样说，指的是从这里开始，为了阐述共同的开场白，请求讲述一切所要阐述的内容，这是由果位圆满的如来说的。“唉玛沃！从这里开始讲述秘密的法，种种显现而自性秘密，本体自性极秘密，非从他处而甚秘密。” 这样说，指的是已经讲述完毕。 像这样，自性秘密藏是殊胜的果，因为被四种秘密所决定的缘故，没有见到或得到金刚持的容颜和灌顶就无法显现，因此是为了显示在其他的道次第上修习。 道路
English
For this reason. "From the unconditioned, everything is conditioned." This means: Aspiring bodhicitta, while abiding in the previous wisdom, is merely desiring the latter by the power of the ground. "In the conditioned itself, there is no conditioned." This means: Even the ashes of arising are merely a condition due to self-awareness, because it is not obtained from elsewhere. "From no going and coming, there is going and coming." This means: Entering bodhicitta, entering the common path in its own state is going. According to the Mahayana view, reversing cause and effect is called coming. "In going and coming itself, there is no going and coming." This means: This path manifests the fruit, because it recalls the previous state, and there is no going anywhere at all. It is said. These minds are complete on one ground, and because they arise simultaneously, it is called the "path of sudden entry." It is said. This refers to the five methods. Then, all the Tathagatas and all the consorts were filled with joy. This means: Through the five methods of generating bodhicitta, the future Tathagatas, heroes, and heroines completely possess the five perfections, naturally accomplished, thereby revealing the essence of the secret nature, perfecting the forty-five bodies and wisdoms, and abiding in the rank of Vajra secrets, which is for the sake of great joy. In the Extensive Tantra, it says: "The forty-two mandalas, and the perfect natural accomplishments, are revealed by the supreme secret empowerment." It is said. Then, the Tathagata, together with the assembly of consorts, specifically spoke this verse. This means: From here onwards, in order to explain the common introduction, it shows that everything to be explained is requested to be explained, which is spoken by the Tathagata who has perfected the fruit. "Emaho! From here, the secret Dharma, various appearances but the nature is secret, the essence itself is very secret, not from elsewhere but extremely secret." This means: It has already been explained. Like this, the essence of the secret nature is a special fruit, because it is determined by the four secrets, and it cannot be manifested without seeing or receiving the face and empowerment of Vajradhara, therefore it is to show that one is training the mind on other stages of the path. The path
Chinese
请求宣说与……的续部共同的法。这样说了之后，（回答）说：虽然一切如来和一切法，从一开始就是成佛的自性，是同一体性，没有差别。这以下是显示显现：因为说了如来，所以法不是指果，而是指自性、体性、迷乱、道和名言所涵盖的。这些以圆满之心性，是无边的广大智慧的体性，是同一的。因为是真实的法身的体性，所以自己的体性无论如何也不会动摇。众生的分别念来自于无明，五道众生的类别成熟到不可思议的地步。众生有五种，因此业和烦恼也有五种。它们的根本仅仅是从两种无明中产生的，所以才这样称呼它。这些内部的类别很多，因为三界的诸神也有二十七位等等。大悲心生起，佛陀的大智慧生起。远离戏论、在一切处平等周遍的智慧就是大悲心。它被四种秘密所断绝，对于可怜者和向外寻求者也会显现。一切智智是超越菩萨的，所以是伟大的。这些生起被认为是所化众生的显现。唉玛火！从如来藏中。对于一个或两个等等的迷惑是令人惊奇的，因为在如是性中没有戏论的刺痛，所以是安乐，已经说过了。心髓有两种，阿赖耶识有两种。与此结合，是通过开启显现的作用。基础是因为一切果都自然成就。因为是一切如来之法的自性。那些不认识自己体性的是俱生无明，从那作为基础而知晓。自己的分别念由业力所化现。因为以那个因执着于结合，所以是自己的分别念。因为对它的遍计烦恼生起，所以对它行持各种业，因此是突然显现，所以是化现。如果想知道它是什么样的。
English
Please explain the common teachings of the tantra of... After saying this, (the answer) says: Although all Tathagatas and all dharmas are from the beginning the nature of enlightenment, and are of the same essence, there is no difference. The following shows the appearance: Because the Tathagata is mentioned, the dharma does not refer to the result, but is covered by nature, essence, delusion, path, and name. These, with the perfect mind, are the essence of boundless vast wisdom, and are the same. Because it is the nature of the true Dharmakaya, one's own nature will not be shaken in any way. The sentient beings' discriminating thoughts come from ignorance, and the categories of the five realms of sentient beings mature to an inconceivable extent. There are five kinds of sentient beings, therefore there are also five kinds of karma and afflictions. Their root arises only from the two kinds of ignorance, so it is called that. There are many internal categories, because the gods of the three realms also have twenty-seven, etc. Great compassion arises, and the great wisdom of the Buddha arises. Wisdom that is free from elaboration and equally pervasive in all places is great compassion. It is cut off by four secrets, and it will also appear to the pitiable and those who seek outward. Omniscient wisdom is superior to Bodhisattvas, so it is great. These arising are considered to be the appearance of those to be tamed. Emaho! From the Tathagatagarbha. The delusion of one or two, etc., is amazing, because there is no thorn of elaboration in suchness, so it is happiness, it has been said. There are two kinds of heart essence, and there are two kinds of Alaya consciousness. Combining with this is through opening the function of manifestation. The basis is because all the fruits are naturally accomplished. Because it is the nature of all the Tathagata's dharmas. Those who do not know their own nature are co-emergent ignorance, and know from that as the basis. One's own discriminating thoughts are transformed by karma. Because of clinging to the union with that cause, it is one's own discriminating thought. Because the imputed afflictions arise to it, therefore various actions are performed on it, so it is a sudden appearance, so it is a transformation. If you want to know what it is like.