English
So. On the other hand, when the sun of skillful means rises, appearing as body and wisdom, it is the application of wisdom to skillful means; when the moon rises for the father, without focusing on the top of the jewel, wisdom arises, it is the application of skillful means to wisdom. When the sun rises and the moon alternates on the sixteenth ground, with the taste of two million kotis of inconceivable wisdom, firmly abiding on the thirteenth ground. This is the utterance of the sound of its great joy. Similarly, the chapter on the complete realization of all mandalas of the Tathagata, the dissolution of mudras without characteristics, especially, clearly shows with two and a half shlokas of "Victorious Ones of the Ten Directions." The vidyadhara summarizes the meaning, and also declares it thus. It is said that the Vajradhara, the subduer of harms, himself gathered the tantras in Akanishta and manifested as the great net in Jambudvipa, and commonly taught the activities of individuals. This is the explanation of the eyes of the third chapter. In order to commonly teach yoga, the number of lineages, and essence, the fourth chapter will be explained. Then, the Tathagata, the Bhagavan, taught that all beings of great joy have the nature of the mandala, and also explained that there are six lineages. It is explained that the teacher Vajradhara, named from essence, activity, and great enjoyment, is the author of explaining the tantra, so it is explained very thoroughly. If asked what it is, then the meaning of the first yoga, the mandala of the nature of the six realms of existence itself, is the exterior of the lineage. The intention to express the number by gathering, that is, the nature of dharma and cessation are discordant sounds. Because of being undetermined and pervasive, and being abandoned because of non-existence, six are said. The five of the six, depending on the occasion, will become the path and the fruit. In order to teach the initial yoga, the lineage of dharma nature is universally present. It is said that by approaching, the responsibility is to show the lineage of dharma nature from the eight six lineages. The meaning of the words has been explained, the essence is the second thing, for the sake of this whole itself, it is the name of not the support and the supported. What it symbolizes is that the sky also universally exists. And so on. Meditating on the path of existence and appearance
Chinese
是周遍的。像这样，即使法界和虚空周遍一切，如果不能领悟现前解脱的意义，就像镜子被遮盖一样，不能起到显现影像的作用。如是说。譬如虚空，意义本来就是成佛的，是事物的实相。不一致的是，真实的众生虽然经常见到，却没有确定，这就是不领悟，因此称之为轮回之因。因此，两种法与镜子相似，没有获得果的能力。然而，在那之中，不寻求边，就是什么也没有舍弃，也没有混杂，因此计算为一种智慧也不矛盾。导师所开示的明晰之处，是首先讲述法性的种类。从“做”到“开始”的词语关联是，将会讲述道的种类。为了基础，以及通过直接和间接的方式来做，区分和产生的原因，以及为了认识错误，词语的排列是确定的。对于“什么是殊胜道的种类”的想法。又如是说，金刚持说，平等性领悟意义的自性智慧之王，如大海上众河流汇入，在这无上意义领悟一切中，解脱乘无量全部汇集。所谓“讲述”是指导师广泛讲述种类，首先讲述大乘道，这也是顺序的改变。譬如，如同现前的智慧本身，为了所有事物的本体，以及为了见到它的方法的传承中，汇集了共同的道，是所有传承之王，是所有教法生起之处。为了现前这个大方法，对于所化众生显现任何事物，是因为佛的殊胜。也是果位的瑜伽。因为见、行、体性、宗派等具有差别，是无上大种姓。为了使成为一切殊胜乘的因果之义而欢喜，说了“阿霍”。为了显示共同道因的大乘种类，领悟二无我，圆满波罗蜜多，通过次第修习十地的瑜伽士，前往佛地，获得果位的道。
English
It is pervasive. Thus, even though the Dharmadhatu and the sky pervade everything, if one does not realize the meaning of manifest liberation, it is like a mirror being covered, unable to perform the function of displaying images. Thus it is said. For example, like the sky, the meaning is originally enlightened, it is the reality of things. What is inconsistent is that although sentient beings constantly see the truth, they do not ascertain it, which is non-realization, and therefore it is called the cause of samsara. Therefore, the two dharmas are similar to a mirror, without the ability to obtain the fruit. However, within that, not seeking extremes means that nothing is abandoned and nothing is mixed, so it is not contradictory to count it as one wisdom. The clear statement of the Teacher is the first statement of the nature of Dharma. The connection of words from "doing" to "beginning" is that the types of paths will be spoken. For the sake of the base, and through direct and indirect means, the cause of distinction and generation, and for the sake of recognizing errors, the arrangement of words is certain. For the thought of "what is the kind of supreme path". Again, it is said that Vajradhara said that the king of self-awareness wisdom who understands the meaning of equality, just as all rivers flow into the great sea, in this supreme meaning understanding everything, the immeasurable liberation vehicle all gather. The so-called "telling" means that the teacher widely tells the types, first telling the Great Vehicle path, which is also a change of order. For example, like the manifest wisdom itself, for the sake of the essence of all things, and in the lineage of the method to see it, the common paths are gathered, it is the king of all lineages, it is the source of all teachings. In order to manifest this great method, whatever appears to the disciples is because of the Buddha's excellence. It is also the yoga of the fruit. Because of the differences in view, practice, essence, tenets, etc., it is the supreme great lineage. In order to rejoice in the meaning of becoming the cause and effect of all supreme vehicles, he said "Aho". In order to show the common path cause of the Great Vehicle type, realizing the two selflessnesses, perfecting the Paramitas, the yogi who gradually cultivates the ten bhumis, goes to the Buddha land, and obtains the path of the fruit.
Chinese
以两种能力完全获得。（完）所谓大乘的见地，以及圆满完成十种世俗行为的果实，总结了十地，通过三道和五道一起产生的知识来断除，首次获得佛陀之位，这就是此处的道路。同样，通过了解和习惯世俗和胜义谛而形成的种姓。什么是自生佛的种姓呢？了解内外缘起幻觉和目标摇摆的方式，无碍之物完全融入形象，通过自己的智慧领悟善知识不学，前往菩提之地，如意安乐之最。（完）所谓两种缘起，是想要实现不成就之地的入口。方式是首先通过五蕴中的色蕴来进行观察，第五种是声闻的生命，通过习惯不依赖于老师，而是通过后得智来显现，获得暂时的如意安乐之最的地位，是具有神通的种姓。那个和那个通过七种伟大的目标等而超胜，两种小的也通过见、行、果和行为方式而超胜。什么是声闻的种姓呢？领悟四谛之义，完全断除，修习十六种智慧，完全寂静，如入流等次第修习，前往完全平息烦恼敌人的境地。（完）所谓通过痛苦、集、灭、道之门，十六种法的区分是入口，在这个基础上，三界的烦恼，见道和修道两种断除的方式，十六种智慧，通过知和忍的八种以及后得的八种，从上下界的见道的六个根本中分离出来进行断除，这是入流的因果二者。通过一来、不来和阿罗汉三种来断除修道上的细微烦恼，也用两种来断除欲界的细微烦恼，一种解释为断除上面两种的烦恼。因此，最终寂静的涅槃，六种中的最胜显现，是孩童的智慧。什么是不确定的种姓呢？不确定在哪个乘中被教导，或者普遍适合一切。（完）所谓对于众生的地域所修习的不确定性，以及不一致性
English
It is completely obtained by two abilities. (End) The so-called view of the Mahayana, and the fruit of perfectly completing the ten mundane behaviors, summarizes the ten grounds, and eliminates the knowledge generated together by the three paths and five paths. The first attainment of the Buddha position is the path here. Similarly, the lineage formed by understanding and being accustomed to mundane and ultimate truths. What is the lineage of the self-enlightened Buddha? Knowing the way of inner and outer dependent origination illusions and target swaying, unobstructed things are completely integrated into the image, realizing the virtuous knowledge without learning through one's own wisdom, going to the land of Bodhi, the best of wish-fulfilling happiness. (End) The so-called two dependent originations are the entrance to wanting to realize the land of non-achievement. The method is to first observe through the form aggregate among the five aggregates. The fifth is the life of the Shravaka. Through habit, one does not rely on the teacher, but manifests through the post-attainment wisdom, obtaining the position of the best of temporary wish-fulfilling happiness, which is the lineage with magical powers. That and that are superior through the seven great goals, etc., and the two small ones are also superior through view, practice, fruit, and behavior. What is the lineage of the Shravaka? Comprehending the meaning of the Four Noble Truths, completely abandoning, practicing the sixteen wisdoms, completely pacifying, practicing in sequence such as entering the stream, and going to the realm of completely pacifying the enemy of afflictions. (End) The so-called distinction of the sixteen dharmas through the gates of suffering, accumulation, cessation, and path is the entrance. On this basis, the afflictions of the three realms, the way of abandoning the two of the seeing path and the cultivation path, the sixteen wisdoms, through the eight of knowledge and forbearance and the eight of post-attainment, are separated from the six roots of the seeing path of the upper and lower realms for abandonment. This is the cause and effect of entering the stream. Through the three of once-returner, non-returner, and Arhat, the subtle afflictions on the cultivation path are abandoned, and two are also used to abandon the subtle afflictions of the desire realm. One explanation is to abandon the afflictions of the above two. Therefore, the ultimate peaceful Nirvana, the most victorious manifestation among the six, is the wisdom of children. What is the uncertain lineage? It is uncertain in which vehicle it is taught, or it is universally suitable for everything. (End) The so-called uncertainty of cultivation in the region of beings, and inconsistency
Chinese
是说，有情众生是具有修习从一切门径汇集无偏颇之善缘的福分者。或者说，没有明确指出这是什么。这句“这是不确定的，金刚持所说”的意思是，不一致之处在于世俗的混乱。因为一切众生的善缘余绪都依赖于因缘，生起心识后，如果不能确定其种姓，那就是常续、混乱和种姓不确定这三种情况，这由两点可以清楚地说明。至于认为可能是天或人的种姓，如果奉行十善业，并且断除不善业，那么这就是转生到欲界天和人道的因。所谓善恶，是通过黑白业的善恶和合来实现的。通过舍弃十善业的轻重程度和清净与否，转生为十二种人和六种天，这是共同作用的因，也就是因缘和共同之处。从轮回中解脱出来，最终到达黑暗之处，以及一切痛苦和恐惧的因缘。舍弃这些就能获得的境界就是道阶。行持四无量心，修习不动的禅定，这就是转生到梵天等处的因。所谓四无量心，即慈、悲、喜、舍，每一个又可以分为四种，这里指的是世间的四无量心，即具有创造性。通过将处所之名称加于处所之主体，从而完成词义的确定。修习这些，通过四禅定的不动摇之业，可以转生到十二种或十七种天神的层次。另一种收集果实的方式是，宣说和四种无色界，只有通过修习四种等至的不动摇之业才能成就。为了了解种姓断绝的情况，即使法界周遍一切，也是如此。意思是，一切事物的自性都是法性的种姓。不一致之处在于，因为缺乏方便，没有确定，所以显示会堕落。如果不具备觉悟自性的福分，就像瞎子面前展示色彩一样。这就是没有福分，种姓断绝之地。意思是，通过讲授的因，即无明这二者，从智慧之眼中。例如，从一开始就颠倒，导致自相续迷失，这就是断绝之地。这也会因根本和支分衰败而发生，只是说时间长久而已。为了显示所化众生的显现，法界