Chinese
即使在临终时，仍有细微的习气障，但不会消除自己的障碍而利益他人。关于“风也如此”，一般来说，对于具有五毒的应调伏者，这是指展示与应断除的烦恼和对治道相一致的方法。展示这两者不一致是解脱道。宣讲秘密续部是延续和总结过去佛所宣讲的内容，但没有能力宣讲自然成就、自身存在的续部。一般来说，超越有余涅槃的三种持明者的区别在于：应断除的障碍部分在哪里？对治道的区别在于：见到无别的命力灌顶的真谛，并控制它。手印是不动摇于无别的真谛。自然成就是安住于不动摇中而不分别。这三者依次是无漏的见道、修道和究竟道。第八品，完。因此，当对治渐次和顿悟二道的三个特征的障碍执着净化时，将要讲述如实显现本来成佛之义的究竟果。意义上的金刚持是通达无二的智慧。象征性的金刚持是显现为第六部族的金刚持。三种意义是六部佛的功德差别显现为二十五果，这是自性。超越思想的传承和众多语言表达是方式。从下乘的方式来看，佛的自性、方式、名称和数量这三者更为殊胜，这是差别。第一个中的无别自然成就的自性是：一切部族的主宰，一切佛的自性。第六金刚持普贤王如来，如拉达那般自然成就，且远离一和多。为什么呢？因为普贤王如来的功德差别显现为二十五果，随应调伏者的意乐而显现，所以远离一。真实而言，因为没有成立“这是这个部族”的说法，所以远离多。对于那一切部族的主宰，也称为圆满正等觉的如来大享用，这只是说了名称的异名而已。不混杂的异名
English
Even at the time of death, there are subtle habitual obscurations, but one benefits others without purifying one's own obscurations. Regarding "the same with wind," generally, for those to be tamed who possess the five poisons, this refers to the method of showing the path that is in accordance with both the afflictions to be abandoned and the antidote. Showing these two as inconsistent is the path of liberation. Explaining the secret tantra is to continue and summarize what the Buddhas of the past have taught, but there is no ability to explain the spontaneously accomplished, self-existing tantra. Generally, the distinction between the three vidyadharas with remainder is: Where is the part of the obscurations to be abandoned? The distinction of the antidote path is: seeing the indivisible truth of the life-empowerment, and controlling it. Mudra is not wavering from the indivisible truth. Spontaneous accomplishment is abiding in non-conceptualization from non-wavering. These three are, in order, the uncontaminated seeing path, the meditation path, and the ultimate path. Chapter Eight, Iti. Thus, when the clinging to the obscurations of the three characteristics of the two paths of gradual and simultaneous antidote are purified, the ultimate fruit of manifesting the meaning of being enlightened from the beginning as it is will be explained. The Vajradhara of meaning is realizing the non-dual wisdom. The Vajradhara of symbol is appearing as the Vajradhara of the sixth lineage. The three meanings are that the qualities of the six Victorious Ones appear as twenty-five fruits, which is the essence. That which transcends the lineage of thought and the expression of many sounds is the manner. That the Buddha's essence, manner, name, and number are superior to the ways of the lower vehicles is the distinction. The essence of the indivisible spontaneous accomplishment in the first of the two is: the master of all families, the very essence of all Buddhas. The sixth Victorious One, Samantabhadra, is spontaneously accomplished like a ratna, and is separate from one and many. Why is that? Because the distinctions of Samantabhadra's qualities appear as twenty-five fruits, appearing according to how the beings to be tamed desire, so it is separate from one. In reality, because there is no establishment of "this is this family," it is separate from many. For that very master of all families, the perfectly complete Buddha is also called Tathagata Great Enjoyment, which is merely stating a synonym of the name. Unmixed synonyms.
Chinese
总的来说，显现的自性有五种，细分有二十五种。首先，五身是：一切法皆是心性，无生而一，故显现为多种多样，而无自性，是为法性法身。一切法皆是自证的显现，无境而自明，此乃自生之智慧，是为显现多种身之基础，是为现证菩提身。轮回涅槃、苦乐之受用，皆能舍弃而无执着地享用，是为报身。如日月之影不离水面，如是，不离法身而为调伏众生显现种种形象，是为化身。如虚空般，离生灭之自性，是为金刚身。这与根本续部中所说的不同。秘密主具有五种妙音。法身具有无生之义的听闻等，将可听之境与妙音相连，则易于理解。如是，听闻五身，则知四身可用言语表达，故结集者说“在续部中如此宣说之时”。化身则宣说六十支分之语调，因此在六秘密续部中说“如是我闻一时”。五语是：譬如在清水中显现日月之影，如是，对最初的眷属调伏者以言语表达，使之理解无生之义，是为义语。譬如日光，调伏者具有五种智慧之心，故以加持使义明显，是为智语。譬如镜中显现面容，如是，调伏者之身以可见之象征来传达意义，是为象征语。譬如梵天之语，调伏者以具有六种语调之事业来传达象征，是为词语。如悬崖回声，声音与空性无别而使人领悟意义，是为金刚语。五种智慧之心的意义，如第三品中所说，可参考。此处五心的语意是：一切法皆是心性，如虚空般空性之大智慧，不舍弃执着和痛苦，是为大乐之心。一切法之共相和各自之特征，如镜子般清晰而能分别
English
Generally, the nature of appearance is fivefold, with twenty-five subdivisions. First, the five bodies are: all dharmas are mind-essence, unborn and one, therefore appearing in various ways, yet without inherent existence, this is the Dharmata Dharmakaya. All dharmas are the direct manifestation of self-awareness, self-luminous without an object, this is the self-originated wisdom itself, the basis for the appearance of various bodies, this is the Sambhogakaya. All the enjoyments of samsara and nirvana, pleasure and pain, are relinquished and enjoyed without attachment, this is the Sambhogakaya. Like the reflection appearing without moving from the surface of the water, similarly, without moving from the Dharmakaya, appearing in various ways to those to be tamed, this is the Nirmanakaya. Like the sky, the unchanging essence, free from birth and death, this is the Vajrakaya. It appears different from what is explained in the root tantras. The Lord of Secrets possesses five melodious qualities. The Dharmakaya possesses the hearing of the meaning of unbornness, etc., it is easy to understand by connecting the object of hearing with melody. Thus, by hearing the five bodies, it is understood that the four bodies can be expressed in words, therefore the compiler said, "At the time when this is spoken in all the tantras." The Nirmanakaya speaks of the sixty branches of speech, therefore in all the tantras of the six secrets it is said, "Thus have I heard at one time." The five speeches are: for example, like the reflection of the sun and moon appearing in clear water, similarly, the teacher expresses in words to the first of the retinue, causing them to understand the meaning of unbornness, this is the speech of meaning. For example, like the light of the sun, the teacher possesses the five wisdoms of mind, therefore clarifying the meaning through blessings, this is the speech of wisdom. For example, like the appearance of a face in a mirror, similarly, the teacher's body conveys meaning through visible symbols, this is the speech of symbols. For example, like the speech of Brahma, the teacher conveys symbols with activities of the six kinds of speech, this is the speech of words. Like an echo from a cliff, the sound and emptiness are inseparable, causing one to realize the meaning, this is the Vajra speech. The meaning of the five wisdom minds is explained in the third chapter, which can be referred to. Here, the meaning of the five minds is: all dharmas are mind-essence, like the sky, the great emptiness wisdom, without abandoning the two afflictions of grasping, this is the great bliss mind. All the general characteristics of dharmas and their individual characteristics are clear like a mirror and can be distinguished.
Chinese
因为没有，所以是无分别的意。一切法如未生大般，无取舍，不为平等所动，所以是平等大意。知晓所化众生，不异于自身，不执着于所化、能化、所调伏，由此四种行利益众生，所以是度化众生的意。一切法如虚空，如彩虹，显现空明无别，是金刚意。那么，法身、义语、大乐意三者，是否融合为无生之象征呢？无生即是所依，故为身。彼即是向眷属传达信息，故为语。在无生中，空性的密意显明，故为意，象征方式各异。五种功德中，色身有显现受用，三身则与相续相连。宫殿有两种，果，一切法圆满的觉性，自身显现的象征，宫殿本身显现为形状和颜色，是色身。远离能持与所持的自明觉性，是所依和能依的五佛之总宫殿。如根本续，详细解释了地基和坐垫的含义。任运成就的事业种类，四种事业皆任运成就，因此，它向所化众生显现为四种事业，并实现其意义，但仅凭一种事业无法调伏所有所化众生，这不是道理。第二种方式是，如此修习道路的最后，在任运成就之时，如王子金刚和金刚宝等，仅是成佛，便持有不动佛和宝生佛等五部的部分。第六部是诸佛的本体，本身就是一体，因此，本体五部以及过去未来的诸佛，如燃灯佛和弥勒佛等，所显示的只是方便之说。佛所说的密意之续如何安住之方式，是超越言语思议，不可执取的。总的来说，如果只显示其中的一部分意义，那么它的意义是什么呢？有两种情况。第一种是否定一和异。在方便之说中，过去未来的佛陀中观派说，如水入水般，密意之续是胜义
English
Because there is not, it is the non-conceptual mind. All dharmas are like the great unborn, without acceptance or rejection, and are unmoved by equality, so it is the mind of great equality. Knowing sentient beings to be tamed, not different from oneself, without attachment to those to be tamed, those who tame, and those who are subdued, thus performing the benefit of beings through the four activities, so it is the mind of liberating beings. All dharmas are like the sky, like a rainbow, appearing as clear emptiness without distinction, it is the vajra mind. So, are the three, Dharmakaya, meaning-speech, and great bliss-mind, merged as symbols of the unborn? The unborn itself is the support, hence it is the body. That itself is communicating information to the retinue, hence it is speech. In the unborn, the meaning of emptiness is clear, hence it is the mind, the symbolic ways are different. In the five qualities, the form body has manifest enjoyment, while the three bodies are connected to the continuum. There are two kinds of palaces, the result, the awareness that all dharmas are complete, the sign of self-appearance, the palace itself appearing as shape and color, is the form body. The self-awareness that is separate from the holder and the held, is the general palace of the five Buddhas who are the support and the supported. As in the root tantra, the meaning of the ground and the seat are explained in detail. In the category of spontaneously accomplished activities, all four activities are spontaneously accomplished, therefore, it appears to sentient beings to be tamed as four activities, and realizes its meaning, but it is not reasonable to subdue all sentient beings to be tamed with only one activity. The second way is, at the end of practicing the path in this way, at the time of spontaneous accomplishment, such as Prince Vajra and Vajra Jewel, etc., just by becoming a Buddha, they hold a part of the five families such as Akshobhya and Ratnasambhava. The sixth family is the essence of all Buddhas, which is one in itself, therefore, the essence of the five families and the Buddhas of the past and future, such as Dipankara Buddha and Maitreya, etc., what is shown is just expedient speech. How the continuum of the intent spoken by the Buddha abides, is beyond speech and thought, and cannot be grasped. In general, if only a part of its meaning is shown, then what is its meaning? There are two situations. The first is to negate one and different. In expedient speech, the Madhyamikas of the Buddhas of the past and future say, like water entering water, the continuum of intent is ultimate.
Chinese
想要在离戏的境界中认为是一体是不可能的。为什么呢？因为胜义谛并非仅仅成立为离戏的唯一方面。那么，如果像唯识宗那样认为，所有佛都像是木柴之火，是经过修习的智慧，本体各不相同吗？如果认为本体各不相同也不行，因为在世俗中，法性一味，智慧的明分不混杂，在那里真实是不成立的。因此，我宗宣说远离一和多，如果强调胜义无别，那么胜义无别的意义，自他各自二者是没有的。显现那无二之理的方式是：不舍弃这远离一切一和多之边的道路，从本初就安住于自身的，那远离道之障碍而显现的，就称之为佛，很难说自己的体性是这样的。那么，如果认为与经论中宣说的意趣，即基是一体和各别相违，那是因为，一般来说，所有佛在无分别智慧中，本体上是一体，但修习的本体各不相同，智慧的相续不混杂，不是一体，例如，就像不同木柴的火焰一样，这仅仅是宣说倾向于各别的意义，并非是确定那如实之义。那么，意趣是基一体吗？如果说是像水倒入水中一样，那么这是不了义，不是了义，因此与此相符。如果说是了义，会有什么过失呢？有两种过失：第一，理性的过失，如果认为是一体和各别，那么如上用二谛的方式已经说过过失，因此会损害真实之义。第二，教证的过失是：‘离能取所取的智慧，是如来一切的处所。’如经中所说，以及‘善逝不住于平等之境。’所说的那种，也不是胜义谛无生之平等和世俗如幻之平等这二者，而是说在第三种平等，即胜义无别之境中，显现为逝者。在胜义谛中宣说是一体，在世俗中宣说是各别，这是不了义。在了义中，胜义谛中基是一体，即混合，世俗中是各别，即远离不混合的各别，因此，是远离一和多的等等。