English
The small one is the Vidyadhara of maturation; even if matured into a mind-made body, it is obscured by the body of karmic maturation. The one with great intellect is the Vidyadhara who has obtained the Vajra body, is free from birth and death, and has power over life. The path of meditation is the Vidyadhara of the Great Seal; the wisdom illusory body liberated from the elements and the Vajra body, possessing the attributes of the Sambhogakaya of the Great Seal. The final path is the Vidyadhara of spontaneous accomplishment; the five bodies exist in the attributes of spontaneous accomplishment, indistinguishable from the Buddha in Samadhi. These five are the path. Manifesting the example as it is, is the ultimate result; these sequences, even the inferior can easily understand, will be explained in the ninth chapter. The meaning of the first is summarized in three: the basis of delusion, the manner, and the nature. The meaning of the first is: reality and Dharma-nature are inseparable, false conceptions appear as different to the mind. Purity that has abandoned the possibility of appearance, and spontaneous accomplishment with inherent self-existence, should be understood from the negation of others. My own explanation is as follows: Dharma-nature and truth are inseparable, all appearances of Samsara and Nirvana, from the self-nature are naturally liberated, the possibility of appearance can appear as anything, not abandoning liberation is this very thing, it is clarified in the Eye Commentary, the Bolt of the Heart, and the Ornament of Wisdom Appearance. The self-nature of Samsara and Nirvana is not established; if established, it would become a fault. However, the possibility of appearance is not abandoned, it appears as delusion to the unawakened mind. Even if it appears, its nature does not change, this is the meaning of the second. Thirdly, from my own reasoning, the path and the fruit are not elsewhere, they exist within oneself in three ways, this is the meaning of the words of the first chapter. First, explaining that Samsara is not established: the nature of the ten directions and four times, is itself the essence of the five peaceful deities, this is the proposition. Samsara is not established in its nature. Why? Because if all the phenomena of Samsara are summarized, they can be summarized into two: attachment to the cause - self, and the result - suffering. Because the cause of Samsara - self, does not exist. If self and Samsara exist, what contradiction would there be? If there is smoke without fire, what would happen? It is the same. If you ask what is the non-existent self? Generally, all the phenomena of Samsara are mind, therefore there is no object - the existence of self.
Chinese
因为心本身是空无所有的心，所以无我，或者说心性在胜义谛中是离戏的，也没有自性。世俗的觉知如幻，也没有自性。因为以理证成立的缘故，如来是不可思议的。因为有众多的法，所以法性身和智慧，如来的身和智慧的数量是不可思议的。那本身是远离心识对境的，本体是不可思议的。如果这样轮回没有成立，那么涅槃是否是自续成立的呢？因为没有见到原因，所以显示那个时候没有成立。就像没有痛苦的涅槃是不可能存在的一样。就像《宝性论》中所说的那样：“无缚亦无解脱。”以及“轮回本净珍宝洲，寂灭无言离戏论。”法性真谛无二的本体上，轮回和涅槃的自性是离戏的，如果认为胜义谛是二者有差别的过失，以及轮回和涅槃的本体，错觉的幻象和智慧的幻象，如果认为二者有差别的过失，这两种过失是没有重复的过失的。就像束缚的绳索不需要（其他）需要，如意宝珠会产生需要一样，如果这样认为是不合理的，因为没有差别。也有人说这是不一致的例子。“远离苦乐的折磨”这句话，如果认为快乐是轮回的过患，这是不矛盾的，因为轮回的快乐也被圣者们视为痛苦，因为是变异的痛苦。例如上师的获得一样。所谓“无作”，是因为三界普遍的轮回没有开始也没有结束，众生数量是不可数的。然而，就个体而言，最终是存在的，比如大能仁。这些关于错觉的方式的意义，要详细地按照续部的核心意义来理解。三种状态是：觉性离戏，圣者的七支显现，自性因任运自成，这是胜义谛的状态。觉性如智慧幻象，是道路和果位一切的基础，这是世俗谛的状态。这两者从原始以来本体无二无别，这是无二的状态。首先，世俗谛状态的核心意义有六个：本体是觉性自明，显现如幻象。定义是法
English
Since the mind itself is a mind that is devoid of anything, it is selfless, or the nature of the mind is free from elaboration in the ultimate truth, and there is no self-nature. Conventional awareness is like an illusion, and it is also without self-nature. Because it is established by reason, the Tathagata is inconceivable. Because there are many dharmas, the Dharmakaya and wisdom, the number of the Tathagata's body and wisdom is inconceivable. That itself is separated from the object of consciousness, and its essence is inconceivable. If samsara is not established in this way, then is nirvana established as self-sufficient? Because the cause is not seen, it is shown that it is not established at that time. Just as nirvana without suffering is impossible. It is like what is said in the Ratnagotravibhāga: "There is no bondage and no liberation." And "Samsara is primordially pure, a jewel island, nirvana is unspoken and free from elaboration." On the essence of the Dharma-nature truth that is inseparable, the nature of samsara and nirvana is free from elaboration. If it is considered a fault that the ultimate truth is different between the two, and the essence of samsara and nirvana, the illusion of delusion and the illusion of wisdom, if it is considered a fault that the two are different, these two faults are not repetitive faults. Just as a binding rope does not need (other) needs, and a wish-fulfilling jewel will produce needs, it is unreasonable to think so, because there is no difference. Some also say that this is an inconsistent example. The phrase "free from the torment of happiness and suffering," if it is considered contradictory that happiness is a fault of samsara, it is not contradictory, because the happiness of samsara is also seen as suffering by the noble ones, because it is the suffering of change. For example, like the attainment of a lama. The so-called "uncreated" is because the universal samsara of the three realms has no beginning and no end, and the number of sentient beings is countless. However, in terms of individuals, there is an end, such as the Great Sage. These meanings of the ways of delusion should be understood in detail according to the core meaning of the tantras. The three states are: Awareness is free from elaboration, the seven branches of the noble ones appear, and the self-nature is spontaneously accomplished as the cause, which is the state of ultimate truth. Awareness is like a wisdom illusion, which is the basis of all paths and fruits, which is the state of conventional truth. These two are primordially inseparable in essence, which is the state of non-duality. First, the core meaning of the state of conventional truth has six aspects: the essence is self-illuminating awareness, and the appearance is like an illusion. The definition is dharma.
Chinese
一切皆空如幻象。 若区分，则有正与邪。 或者，幻象之物有六。 成立之因有二，第一： 除心之外无法， 故一切皆为智慧自明。 第二，显现如自性， 因无有，故如幻象。 特征与三例，经续中已明。 详尽之处，当从论典中知晓。 勇士以五字表示，心之八识安住于五智中，所表示的是意义之教法。 所表示意义之教法是文字，头部大乐之脉瓣三十二，有语字三十二。喉咙有元音十六。心间有非男非女之字八个。脐间有语二脉，三十二字和十六元音右旋和左旋。ཨེ་བྃ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与空性母相合，或为四谈：ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是处所圆满，即母之空性法生三角形。བྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是导师秘密金刚之顶端，有明点བྃ་之形状，由此显现安乐。མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是轮，即妈妈努纳，意之识，分别觉知一切集合。ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是教法圆满，即俱生乐，胜义菩提心。 又，从灰烬中以此就近表示，即引用“是”等，详尽之处从经续中知晓。心髓气脉心间法轮，是处所圆满。真实宣说处所，从其他方面类推，所表示的是不坏之明点，具有བྃ་之形状。轮是如脉安住的四识。教法是胜义光明之智慧。又，如《胜海经》中“དྷརྨ་ཙཀྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Dharma Cakra，法-轮）法界”等，详尽之处从自续中知晓。“业二事物”中，业是若修则如是显现，是行为作用之理。事物是如火之热性般，自性如是安住，是法性之理所成立。容器之光形状事业四，容器是四脉，即法性、功德、智慧、自性。光是白黄红黑。形状是圆形、半月形、四方形、三角形。彼即是事业四，即息增怀诛，次第相应。
English
All is empty like illusion. If distinguished, there are right and wrong. Or, the objects of illusion are six. There are two reasons for establishment, the first: Since there is no dharma apart from the mind, Therefore, all is self-illuminating wisdom. The second, appearance is like self-nature, Because there is nothing, it is like illusion. The characteristics and three examples are clear in the tantras. The details should be known from the treatises. The hero represents with five syllables, the mind's eight consciousnesses abide in the five wisdoms, what is represented is the doctrine of meaning. The doctrine of meaning that is represented is the letters, at the thirty-two petals of the great bliss channel in the head, there are thirty-two sound letters. In the throat, there are sixteen vowels. In the heart, there are eight neuter letters. In the navel, there are two sound channels, thirty-two letters and sixteen vowels rotating clockwise and counterclockwise. ཨེ་བྃ་མ་ཡ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) is combined with the emptiness mother, or the four talks: ཨེ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the perfection of the place, that is, the mother's emptiness, the dharma-originated triangle. བྃ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the tip of the secret vajra of the teacher, there is a bindu in the shape of བྃ་, which reveals bliss. མ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the wheel, that is, mama nunu, the consciousness of the mind, separately realizing all collections. ཡ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the perfection of the doctrine, that is, co-emergent bliss, the ultimate bodhicitta. Also, to indicate this closely from the ashes, that is, quoting "is" etc., the details should be known from the tantras. The heart essence, wind channel, heart chakra, is the perfection of the place. Truly stating the place, inferring from other aspects, what is represented is the indestructible bindu, having the shape of བྃ་. The wheel is the four consciousnesses abiding like channels. The doctrine is the wisdom of ultimate clear light. Also, as in the "Ocean of Victors Sutra", "དྷརྨ་ཙཀྲ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning: Dharma Cakra, Dharma-Wheel) the realm of dharma", etc., the details should be known from one's own continuum. In "action two objects", action is if meditated, it appears as such, it is the reasoning of performing actions. Object is like the heat of fire, naturally abiding as such, it is established by the reasoning of the nature of dharma. Container's light, shape, four activities, the container is the four channels, that is, nature of dharma, qualities, wisdom, self-nature. The light is white, yellow, red, black. The shapes are round, crescent, square, triangle. These are the four activities, that is, pacifying, increasing, magnetizing, and wrathful, applied in order.