Chinese
各种身体和受用，处境和痛苦等等，这很容易理解。痛苦是业和烦恼。‘将我和我所分开执着’，这在解释中已经说明了。因此，它再次轮回，令人沮丧。如果有人想知道这是谁做的，‘谁也没有束缚，没有束缚者，没有要束缚的事物’。这意味着，施作者、侍者和敌人这三者自然是不存在的。如果有人想知道是谁的过错，‘是分别念执着于我，拼命地在空中打结’。正如所说，由于解释的原因，它们显现为那些事物。例如，一个吃了颠茄果实的人，在天空中看到各种形状，然后打结。‘没有束缚，没有解脱’。经文中说：‘能束缚的，束缚者，被束缚者，我执，有情，真实的痛苦，一切都是心的本质。甚至没有我执这个名字。因此，两者都不存在，也没有解脱者。’这很容易理解。‘本来任运圆满的佛法’。这意味着，一切都扩展为自知的智慧，例如我和我所。自性本空，显现为身和智慧，被佛陀所理解，并且因为是自性。为了确定地象征这一点，他展现了六种欢喜讲述这个秘密心髓的方式，并且为了展示这条道路的阶梯的其他乘，他通过六种化身等进行了扩展。正如所说，‘为了教导，他展现了各种扩展’。如来本身特意谈论如来本身。这意味着，它变成了完全控制的第六个丸。产生胜义和世俗菩提心为智慧，这意味着，以其自身的本质在一切中都不可分割的是胜义谛，即场合的自性、智慧和果的胜义谛。通过清晰地说明这些，即使它们是不同的，本质也是相同的。它通过五个心的顺序，从不颠倒地显现出来，并且由于被化机所调伏，它显现为不同的，这是世俗谛，它从原因和条件以及依赖中显现出来。本质已经解释过了。第二章是简要的解释。然后是普遍的教义。
English
Various bodies and enjoyments, situations and sufferings, etc., this is easy to understand. Suffering is karma and afflictions. 'Separately clinging to self and what belongs to self,' this has already been explained in the explanation. Therefore, it revolves again, causing frustration. If someone wonders who did this, 'No one has bound, there is no binder, there is nothing to be bound.' This means that the agent, the attendant, and the enemy, these three are naturally non-existent. If someone wonders whose fault it is, 'It is the conceptual thought clinging to self, desperately tying knots in the sky.' As it is said, due to the cause of explanation, they appear as those things. For example, a person who has eaten thorn-apple fruit sees various shapes in the sky and then ties knots. 'There is no binding, there is no liberation.' The scripture says, 'That which binds, the binder, the bound one, self-grasping, sentient beings, actual suffering, all are the nature of mind. There is not even the name of self-grasping. Therefore, both do not exist, and there is no liberator either.' This is easy to understand. 'The Dharma of the Buddha, spontaneously perfect from the beginning.' This means that everything expands into the wisdom of self-awareness, such as self and what belongs to self. Emptiness by nature, appearing as body and wisdom, is understood by the Buddha, and because it is self-nature. To definitively symbolize this, he showed the six ways of delighting in explaining this secret essence, and in order to show the other vehicles of the stages of this path, he expanded through six emanations, etc. As it is said, 'In order to teach, he showed various expansions.' The Thus-Gone One himself deliberately speaks of the Thus-Gone One himself. This means that it has become the sixth pill of complete control. Generating the ultimate and conventional Bodhicitta as wisdom means that what is indivisible in everything by its own essence is the ultimate truth, which is the self-nature, wisdom, and fruit of the occasion, the ultimate truth. By clearly explaining these, even though they are different, the essence is the same. It appears through the sequence of the five minds, without being inverted, and because it is tamed by those to be tamed, it appears as different, which is the conventional truth, it appears from causes and conditions and dependence. The essence has already been explained. The second chapter is a brief explanation. Then there is the general teaching.
Chinese
为了宣讲基础。然后宣说了从“所有如来”等开始的内容。即使续部成为碎片，也仅仅是为了次第不错乱。然后这样说。第六导师是所有佛的总集体，因此即使是整体也没有矛盾。所谓“大悲加持”是指，远离戏论的自生智慧遍及所有事物。一切都自然成就为自生智慧，对于所化众生的显现毫不阻碍，因此如此称呼。所谓“六位具慧者”是指，从其他典籍中可知：“自己的身语意金刚，是不可分割的体性，具有智慧者，被称为具慧者。”这些也不会像身虎和身猴等一样，不会制造喧嚣，不会不平等安住，因此是能胜者，也不是不想要事业。数量只是对于所化众生而言是确定的。那么，它们的所依是什么呢？所谓“从如来的身语意金刚中产生”是指，密宗的方便和智慧无二的菩提心被说是圆满的因。这也没有动摇地安住，就像月亮和水中月一样，因此用“产生”来称呼。那么，它们在哪里做什么呢？所谓“产生后，以业力的力量，在脐轮和上下六道世界的十方无边无际的三千大千世界中，每一处都有大能胜者薄伽梵”是指，由于业力不同，显现的处所也各自显现为六道。仅仅是六道，而且第六道是为了圆满受用，因此化现的刹土是无边无际的，确定的刹土是所化众生的显现共同一致地安排的。即使是整体，也没有脱离自性。这仅仅是这样。所谓“以四种调伏方式利益五道众生”是指，数量在正文中已经很清楚了。五道是概括的说法，实际上是六道。为了说明以身调伏，从“诞生”开始，直到最后，引用说从兜率天降临。
English
In order to explain the basis. Then, it explains from "all Tathagatas" and so on. Even if the tantra is fragmented, it is only for the sake of not confusing the order. Then it is said. The sixth teacher is the general embodiment of all Buddhas, so even as a whole, there is no contradiction. The so-called "blessing of great compassion" means that the self-born wisdom, which is free from elaboration, pervades all things. Everything is naturally accomplished as self-born wisdom, and there is no hindrance to the appearance of those to be tamed, so it is called that. The so-called "six wise beings" refers to, as known from other scriptures: "One's own body, speech, and mind vajra, is the nature of indivisibility, those who possess wisdom are called wise beings." These also will not act like body tigers and body monkeys, etc., will not create noise, and will not dwell unequally, therefore they are conquerors, and it is not that they do not want activities. The number is only definite for the sake of those to be tamed. So, what is their basis? The so-called "arising from the body, speech, and mind vajra of the Tathagata" means that the bodhicitta of the two-in-one method and wisdom of tantra is said to be the complete cause. This also abides without moving, like the moon and the moon in water, so it is called "arising." So, where do they do what? The so-called "after arising, by the power of karma, in each of the three thousand great thousand worlds of the ten directions, boundless and infinite, of the navel chakra and the upper and lower six realms, there is a great conqueror, Bhagavan" means that due to different karmas, the places of appearance also appear as six realms respectively. Only the six realms, and the sixth realm is for the sake of perfect enjoyment, so the manifested pure lands are boundless and infinite, and the definite pure lands are arranged in common agreement by the appearance of those to be tamed. Even as a whole, it does not deviate from its own nature. This is only so. The so-called "benefiting the five types of beings with four types of taming methods" means that the number is already clear from the text. The five types of beings are a summary, but in reality, there are six types. In order to explain taming by body, starting from "birth," until the end, it is quoted that it descended from Tushita.
Chinese
因为证得灌顶的菩萨已经圆满，所以没有矛盾，这是从章节开头说明出处。为了显示一致性，（包括）入胎，为了舍弃污秽而从腋下诞生，嬉戏玩乐，娶妻等等，其他都容易理解。收集是指火化后将遗骨分成八份。有人会想，以心调伏是什么呢？（佛）说了“时时遍知”等等，即是说知晓前世等等。所谓“遍知一切众生的心续”是指，因为他人的心的烦恼和念头与自身没有差别，所以知晓。所谓“神通之眼和耳”是指天眼和天耳，容易理解。神通的仪轨是指，知晓神通之事，显示八种不一致等等。所谓“无漏的普贤行圆满”是指，因为执着于世俗所有，所以会变成有漏，而这里一切都是清晰的，因为不执着于自身，所以没有舍弃却已远离。为了显示以不可思议调伏，所谓“具有一切身不可思议，一切心不可思议，一切面不可思议，一切语不可思议”是指，无论何时、何种所化，在他们的面前，愤怒尊和明妃等等，身语意的本体和事业都不确定，因为显现一切。与其他（化身）不同，有时寂静，有时猛烈，有时大魔作祟，等等，无边无际，山和一切众生都是如此。所谓“无数化身显现在十方”是指，仅仅因为所化众生的显现和自然成就的游舞不间断。对他们也说是化身，这只是说说而已。为了显示以语调伏，所谓“一切都像这样以调伏的力量”等等，下面容易理解。那么，这些的必要性是什么呢？如果详细说明，那可就多了。为了对治无明的分别念的八万四千种烦恼，宣说了八万四千种法门。如是说。
English
Because the Bodhisattva who has attained empowerment is complete, there is no contradiction, as the source is mentioned from the beginning of the chapter. To show consistency, (including) entering the womb, being born from the side to abandon filth, playing games, marrying, etc., the rest is easy to understand. Collection refers to cremating and dividing the relics into eight parts. One might wonder, what is taming with the mind? (The Buddha) said, "Knowing all times," etc., that is, knowing past lives, etc. The so-called "knowing the mindstream of all beings" means that because the afflictions and thoughts of others' minds are no different from oneself, one knows them. The so-called "magical eyes and ears" refer to the divine eye and divine ear, which are easy to understand. The ritual of magical power refers to knowing the affairs of magical power, showing eight inconsistencies, etc. The so-called "flawless Samantabhadra's conduct is complete" means that because of attachment to what is worldly, it becomes flawed, but here everything is clear, because one is not attached to oneself, so one has not abandoned but is separated. To show taming with the inconceivable, the so-called "having all bodies inconceivable, all minds inconceivable, all faces inconceivable, all speech inconceivable" means that no matter when or what kind of being to be tamed, in their presence, wrathful deities and consorts, etc., the essence and activities of body, speech, and mind are uncertain, because everything appears. Unlike other (incarnations), sometimes peaceful, sometimes fierce, sometimes great demons cause obstacles, etc., boundless and supreme, mountains and all beings are like that. The so-called "countless manifestations appear in the ten directions" means that it is only because the appearance of the beings to be tamed and the spontaneously accomplished play are uninterrupted. To them it is also said to be an incarnation, which is just saying. To show taming with speech, the so-called "everything is like this with the power of taming," etc., the following is easy to understand. So, what is the necessity of these? If explained in detail, there would be many. To counteract the eighty-four thousand afflictions of ignorance's conceptualization, eighty-four thousand dharmas were taught. Thus it is said.
Chinese
将要宣说。如是说，从根本无明所生的烦恼和分别念，那些的根本是三毒和执着，因为要附加于其他，所以归纳为一，四种内里归纳为一也是两万一千，以什么清净那些呢？就是对治，也就是为了断除、清净和自在。因此，法也显现为三类。如是，这仅仅是显示了三世诸佛的意趣相合之处。那么，对治是怎样的呢？那些也是能取和所取的内外缘起，以及业和业果不会虚耗。这是说，以十善业必定会生于天人和断除十不善业，以及从微尘必定有受用之处而遮止执着，因此，声闻乘断除二者。因为内外缘起必定存在，所以，断除烦恼，这是缘觉乘的断除。那些是对治的一种。执着是从错乱中附加的。这是说，因为心识错乱的分别念之外没有其他境，如果知晓互相不生，那么，烦恼在法性中清净自相续，业和业果不会覆盖。这是说，因为烦恼是心性显现的缘故，在心显现为天神的时候，没有所断除的，这仅仅是遮止执着的克里亚瑜伽和瑜伽。不会被覆盖，显示无有覆盖的究竟。这是说，因为自己了知烦恼即是智慧，所以没有相合和对治，行持本身显现为功德的方便乘，这仅仅是远离因果二者。那些生起是因为完全修习了秘密心髓道，以及为了加持而宣说的。在那之前，因缘具足，为了显示第三个的第一个见解，从那之后宣说了如来等，很容易理解。如所有世间错乱之法。这是说，从这里开始向下显示错乱显现的因缘和本体三者，显现为器情无边之相，仅仅是因为心识错乱的缘故。那么，它的因是什么呢？就是无