English
To explain that if it exists in the tantra, there is no need for the fault of the arising of the teachings. "Reality and false discrimination," thus three aspects are spoken of. Because it cannot be changed, the essence is without difference. It is only measured by the error of karma. If the essence exists from the beginning, these two. If two things are different, the fault of being unable to prove it will arise. "Everything becomes one taste," which means that through analysis, the two things are without difference in essence. To show that even the two truths are not different even if they are only separated by terminology. "Conventional is like a water moon," from here, "Conventional is like an illusion that accomplishes everything." Bodhicitta nature, if the essence is uncertain, there is no "this," what kind of example is this? Whatever appears is called conventional, but it is not desired that the essence changes. Therefore, the initial Yama has firmness, because at that time the essence was not grasped, and there is no author and cause, so it is not accidental, but seen as it is. It itself is not the emptiness of annihilation, so it does not hinder anything, it is non-dual. "In a bad state, it is false discrimination," and so on. For the annihilationists, and the uncertain, who only examine one aspect of things, when the appearance itself is discrimination, it is not abandoned, but the essence is confused by the wisdom of the field of experience, so there is no self-continuum. "With compassion and skillful means of meditation," and so on. Through the thinking and behavior that can be realized by the yoga of wisdom illusion, any self-other activity can be accomplished. "If each determines its own nature," which means that if two things are different, then there is no need for the teachings of body, speech, and mind to exist. Therefore, the true wise ones have proclaimed that all phenomena are without inherent existence. As it is said, the teacher has also established that for all phenomena, from whatever aspect, there is no entity, this is the ultimate of view. To show that because of it, even if one practices the fifteen deeds, one will not be defiled. For example, knowing the types of poison, this is easy to understand. Even without firmness, but with faith in compassion and the teachings, through practice one will not fall into evil paths, becoming very powerful, this is not undesirable, but for the field of experience and encouragement, so the great bath is mentioned first. To briefly explain the root of the three root afflictions. "The afflictions themselves and the common display, if one does not mistakenly understand their characteristics, one can understand their meaning."
Chinese
如果像解释自性那样去理解，那么道和果二者就是这个，因此为了下面所指示的要守护，就容易理解了。从“内部的五大也是”开始，到“在智慧的界限中完全结合”为止。认为由智慧产生的五种和合事物，由于执着于自己的自性事物而愚昧，失去了对境。城市傲慢，遇到想要的事物就吝啬，不舍得布施。不喜欢别人有功德方面。以及一般的自性执着，刹那间的觉悟，那些都是从因缘产生的缘故。使身心痛苦和衰弱。因为已经做了的缘故。刹那间的事物没有抓住根本，因此那远离边。一切都是自证显现的缘故。当证悟到没有相的根本时。因为远离对境，所以没有自性执着。是不舍弃的解脱大沐浴。因此，自证没有与五种自性混合而显现，这才是真正的伟大方便，做利益众生的事业。没有差别，道路就被阻断了。在那之中，凡夫所分别的声义不住于自共相中。因为没有抓住体性，所以是智慧。体性以方便和智慧二者无二的方式安住，因为没有取舍，所以是解脱道的殊胜，就是那些经。为了在果上自己详细地显示。“愚痴也被说成是，无明是名字的异名，说是二者无别的一个意思。”从“细微的疑惑，证悟自性本身，是完全清净的自性。没有舍弃疑惑，也没有建立宽广。”到决定为一个的解释，是详细解释经部。五种烦恼的自共相已经详细地显示和解释完毕，容易理解。五种烦恼显现的时候，如所说体性一样，不害怕在二谛无别中成佛。像那样了解，也是获得对甚深法的忍耐，也是具有看见的智慧之眼。像那样，对于觉知没有取舍。五种烦恼，颠倒分别，如幻，显现为自己的五种自性的时候。体性自证本身，因为是自显现的缘故，也没有生为五种。如同体性不生一样，对于五种觉知，自显现不遮止，是显空不二，是真谛的部
English
If we understand it as explained in terms of self-nature, then the path and the result are both this, so it is easy to understand the protection for the sake of the instructions below. Starting from "The five great ones inside are also," up to "completely combine in the realm of wisdom." Thinking that the five compounded things arising from wisdom are deluded because of clinging to their own self-nature things, and have lost their objects. City arrogance, stingy when encountering desired things, unwilling to give alms. Disliking others having virtuous qualities. And the general self-nature clinging, the momentary realization, those are all caused by causes and conditions. Causing suffering and weakening of body and mind. Because it has been done. The momentary thing does not grasp the root, therefore it is free from extremes. Everything is the appearance of self-awareness. When realizing that there is no root of appearance. Because it is separated from the object, there is no self-nature clinging. It is the great bath of liberation without abandonment. Therefore, self-awareness appearing without being mixed with the five self-natures is the true great method of doing the work of benefiting beings. Without distinction, the road is blocked. In that, the sound meaning distinguished by ordinary people does not abide in the self-common aspect. Because the essence is not grasped, it is wisdom. The essence abides in a way that convenience and wisdom are inseparable, because there is no acceptance or rejection, it is the supreme of the path of liberation, that is those sutras. In order to show in detail on the fruit itself. "Ignorance is also said to be, ignorance is a synonym for name, it is said that the two are inseparable one meaning." From "Subtle doubt, realizing self-nature itself, is the nature of complete purification. There is no abandoning doubt, nor establishing vastness." To the explanation of deciding as one, is the detailed explanation of the sutra section. The self-common aspect of the five afflictions has been shown and explained in detail, easy to understand. When the five afflictions appear, like the essence said, not being afraid of becoming a Buddha in the inseparability of the two truths. Understanding like that is also obtaining patience for the profound Dharma, and also having the eye of seeing wisdom. Like that, for awareness there is no acceptance or rejection. When the five afflictions, inverted discriminations, illusions, appear as their own five self-natures. The essence of self-awareness itself, because it is self-appearing, there is also no birth as five. Just as the essence is unborn, for the five awarenesses, self-appearance does not prevent, it is appearance and emptiness inseparable, it is the part of the true
Chinese
远离我执，在名相上与法界平等，以及无二的真如，法性以及大无相，所说的这些就是法身，因此嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），是圆满无有其他色身之成就的意思。本体远离对境和行境，由于没有决定的觉知，因此执着于五蕴，显现为五蕴的对境，实际上自我的觉性本体是远离对境的，这是胜义谛的大清净。显现为错乱分别念的，实际上是智慧自显的五毒，因此是世俗谛的清净。这实际上是本体上显现空性无别的第三种真谛，是本体性的意。于此，觉性自生，不分别对境，是阿吽（藏文：ཨཱོཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），是获得意的成就，觉性没有遗留在其他地方。五种烦恼本体是大无相，显现为五种错乱分别念，实际上是远离边际的，因此是清净的五毒没有止息，从自性上从因清净，因此五种果也显现为利益众生的事业，如同对所化众生的觉性分别宣说一样，因此得以相见，因此阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是语的成就，这也是果的圆满。方便智慧的意义圆满也是如此。因此，五种烦恼实际上是三种果，以及五种部族，因为本体收摄的缘故，舍弃五毒，没有可修的二十种成就，因此离取舍实际上是完全清净的意义的广说。因此，因为不了解的过失，为了广说方便智慧，由于不了解方便和智慧，没有解脱，三轮都是轮回。等等。如同宣说五种烦恼一样，方便和智慧也是无别的意义，由于行者没有见到，因此轮回的理由是不相似的例子所阐明的，没有它，即使通过道位也无法获得天人，也无法获得圆满的菩提。其他容易理解。从贪欲嗔恨开始，因为菩萨实际上是金刚如来。等等。如同以五种烦恼自性的理由宣说一样，因为智慧金刚的本体，五部成佛，虽然以偈颂介绍了，但是仅仅是从一和多中解脱而宣说的。一切法自性清净之故，轮回完全清净。从那里开始，咒语
English
Being free from self, in terms of nomenclature, it is equal to the Dharmadhatu, and the non-dual Suchness, the Dharmata, and also referred to as the Great Absence of Characteristics, that itself is the Dharmakaya, therefore Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), meaning the complete attainment of no other form body. The essence is free from the object and the field of activity, because there is no definite knowledge, therefore clinging to the five aggregates, the very objects appearing as the five aggregates, in reality, the essence of one's own awareness is free from the object, this is the great purification of the ultimate truth. What appears as mistaken conceptualization is actually the five poisons of self-appearing wisdom, therefore it is the purification of the relative truth. That itself is the third truth of the essence appearing as emptiness, without distinction, it is the mind of the essence itself. In that itself, awareness arises spontaneously, not distinguishing the object, is Āḥ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), is the attainment of the mind's accomplishment, awareness is not left in other places. The five afflictions are essentially the Great Absence of Characteristics, appearing as five mistaken conceptualizations, in reality, it is free from extremes, therefore it is the unceasing purity of the five poisons, from its own nature, purified from the cause, therefore the five fruits also appear as the activities of benefiting beings, just like separately proclaiming to the awareness of the beings to be tamed, therefore one can meet, therefore A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is the accomplishment of speech, this is also the perfection of the fruit. The meaning of the perfection of skillful means and wisdom is also the same. Therefore, the five afflictions are actually the three fruits, and the five families, because the essence is gathered, abandoning the five poisons, there are no twenty accomplishments to be cultivated, therefore being free from acceptance and rejection is actually the extensive explanation of the meaning of complete purification. Therefore, because of the fault of not understanding, in order to extensively explain skillful means and wisdom, because of not understanding skillful means and wisdom, there is no liberation, the three spheres are all samsara. And so on. Just as the five afflictions are explained, skillful means and wisdom are also the meaning of being inseparable, because the practitioner has not seen it, therefore the reason for samsara is clarified by dissimilar examples, without it, even through the path stage, one cannot attain gods and humans, nor can one attain complete enlightenment. The rest is easy to understand. Starting from desire and hatred, because the Bodhisattva is actually the Vajra Tathagata. And so on. Just as it is explained by the reason of the nature of the five afflictions, because of the essence of the Vajra of Wisdom, the five Buddhas become enlightened, although introduced in verses, it is only proclaimed as liberation from one and many. Because all dharmas are pure in nature, samsara is completely purified. From there, mantra