Chinese
甚深微妙，一切众生皆可为之。从“一切众生皆可为之”到中间部分很容易理解，即以自性之理，轮回即是成佛；若证悟第三谛，则无论造作何种烦恼，皆可转为资粮；以自性之理，轮回即是清净之佛，超越一切衡量；若具足正见，则邪行亦可转为正道；以自性之理，二者无别；大乘若具方便，则无论如何修持皆可成就，故为殊胜；以方便超越衡量，故行持不定；二谛无别；方便摄持与否之差别；若能证悟，则轮回即显现为清净之地；对于辩驳“虽以方便摄持亦不得解脱，仍受束缚”者，以解脱之理答复；如是五种行持，亦以学道者和现量之境，授记大乘道为一切众生所行持。一切讲说皆可依此而行。第二根本，为显示受取五甘露之义，故说受取甘露。若能了知平等与不平等无别，等等。乃是能将证悟之障碍转化为智慧之业，其体性转为大药。请问为何要受取五者呢？若能了知清净与不清净二者无别，则仅凭修持便可获得金刚三身和五智之果，故因其为成就之物而受取。此亦非造作，乃是因其相应、体性、自性及加持之故。此外，《布朗波拉布奥坦特拉》中说：“五精蕴聚之明点，以业和体性成就故，二门双运得自在，修持十二明点而成就。”若不领悟其义，则因舍弃而无法成就。故宣说了五种“若不领悟平等之义”。为显示五种奇妙之物本自清净，故说：“诸法皆清净，以四相之理，现证其义。”以四清净之理而明示，随其所应而转变。那是什么呢？即“诸因皆极清净”，此乃《算数论》之
English
It is supremely profound, and all beings can accomplish it. From "all beings can accomplish it" to the middle part is easy to understand, that is, with the logic of self-nature, samsara itself is becoming a Buddha; if one realizes the third truth, then no matter what kind of afflictions one engages in, they can be transformed into accumulation; with the logic of self-nature, samsara is the pure Buddha, beyond all measure; if one possesses the correct view, then wrong actions can also be transformed into the correct path; with the logic of self-nature, the two are inseparable; if the Great Vehicle possesses skillful means, then no matter how one practices, one can achieve it, therefore it is supreme; because the skillful means are beyond measure, the conduct is uncertain; the two truths are inseparable; the difference between being grasped by skillful means and not being grasped; if one can realize it, then samsara itself is shown as the pure land; for those who argue that "even if grasped by skillful means, one cannot be liberated and is still bound," answer with the logic of liberation; thus, the practice of the five is also prophesied by the students and the realm of direct perception that the path of the Great Vehicle is practiced by all beings. All explanations and teachings can be applied accordingly. The second root is to show the meaning of taking the five ambrosias, therefore it is said to take the ambrosias. If one can understand that equality and inequality are inseparable, and so on. It is the action of transforming the obstacles of realization into wisdom, and its essence is transformed into great medicine. Why should one take the five? If one can understand that purity and impurity are inseparable, then by merely practicing, one can obtain the result of the three vajra bodies and the five wisdoms, therefore one takes them because they are the means of accomplishment. This is also not contrived, but because of their correspondence, essence, self-nature, and blessing. Furthermore, the *Blangpo Rabjog Tantra* says: "The bindu of the five essences gathered together, because it is accomplished by action and essence, the two doors are united and one gains power, by practicing the twelve bindus one achieves." If one does not understand its meaning, then one cannot achieve by abandoning it. Therefore, it is said five times "if one does not understand the meaning of equality." To show that the five wondrous substances are self-arisen and primordially pure, it is said: "All dharmas are completely pure, with the logic of the four aspects, one directly realizes their meaning." It is clearly shown by the logic of the four purities, and it transforms according to what is appropriate. What is that? It is "all causes are completely pure," this is from the *Samkhya*
Chinese
为了垫子。 根源的体性清净是，从“大种从根源清净”开始。因为根源五大自性是自明，所以执着即使只是显现所取分，也从脱离边际的根源之根源清净，因此没有实物，而是明觉的神变自显。 果完全清净是，从“安住于各自的身体而清净”开始。从根源五大产生的果，五种圣物也是以五大作为根源的身体，因此从根源脱离边际，不是由因缘所造。 究竟无缘清净是，从“无生灭而本来清净”开始。智慧和自性以及成为殊胜果的体性，本来就不可得，没有边际的垢染的规律是：境和识，一切错觉现象，也无法在任何地方找到边际的体性，因为四法无生，所以无因则无灭，不舍弃二者的体性只是超胜的清净第三。 世俗本来清净是，从“如来本来平等”开始。智慧幻化也是无常的，能起作用的，显现不间断的，以自性空性而成就定词，此时没有造作，而是明觉自然显现差别，自清净之理是：从体性不确定性中，仅仅显现为度化众生无尽庄严的轮涅，例如如同无法找到自性一样，就在那不间断的智慧圣物本初五部坛城中，体性上没有好坏，因此是殊胜的二种平等。 在那之中，无垢地行持，等等是为了需要的缘故而选择。 因此众生颠倒，等等，解释为不领悟而像狗猪一样行持也是没有意义的。 为了向具有证悟者指示教诲。 瑜伽士具有方便者们，从“毫无怀疑地将会成就”开始。 谁具有正确的见解？ 如五所说，请以四种方式清楚地说明清净的意义。 见行合一，因此行持是不欺骗果的誓言。 为了指示定词。 执着有实和无实也是相，从“真实宣说为修持之物”开始，如果执着，更何况是实物呢？
English
For the cushion. The purity of the characteristic of the cause is, starting from "The great elements are pure from the cause." Because the nature of the five root elements is self-awareness, clinging, even if it is only the appearance of the apprehended part, is pure from the root of the cause that is free from extremes, so there is no substance, but the magical manifestation of awareness is self-appearing. The complete purity of the fruit is, starting from "Pure because it abides in each body." The fruit arising from the five root elements, the five sacred substances are also the body that has the five elements as its cause, therefore it is free from extremes from the cause and is not made by conditions. The ultimate aimless purity is, starting from "Originally pure without arising or ceasing." The nature of wisdom and self, and the nature of becoming the supreme fruit, is originally unattainable, and the law of being without the defilement of extremes is: objects and consciousness, all illusory phenomena, also cannot find the nature of extremes anywhere, because the four dharmas are without arising, so without cause there is no cessation, the nature of not abandoning both is only the third purity of transcendence. Conventional original purity is, starting from "Thus gone ones are originally equal." The illusion of wisdom is also impermanent, able to function, the appearance is uninterrupted, and the definition is accomplished by self-emptiness, at this time there is no creation, but awareness naturally manifests differences, the way of self-purity is: from the uncertainty of nature, it merely appears as the endless adornment of samsara and nirvana for the sake of taming beings, for example, just as one cannot find self-nature, in that uninterrupted wisdom sacred substance, the primordial five-family mandala, in nature there is no good or bad, therefore it is the supreme two equalities. In that, practice without impurity, etc., is chosen for the sake of need. Therefore, sentient beings are inverted, etc., explained as practicing like dogs and pigs without understanding is also meaningless. In order to show the teachings to those with realization. Yogis with skillful means, from "Undoubtedly will be accomplished" begins. Who has the correct view? As the five said, please clearly explain the meaning of purity in four ways. View and conduct are united, therefore the practice is a vow that does not deceive the fruit. In order to indicate the definition. Grasping at real and unreal is also a sign, starting from "Truly declared as the object of practice," if you grasp, what more to say about real things?
Chinese
即使认识到没有事物，也是一种相。因此，即使是纯净中的纯净，也是因为执着于相的缘故。此时，错误的执着和正确的执着两者都脱离了自性，因为没有依赖的因。因此，没有对中心的执着，因为超越了三边，从这五种自性中，如此依赖而追求意义的缘故。名称得以成立。为了显示接受自性的方法。菩提心和大肉等。等等，因为有两个共同的必要和特殊的必要，所以要接受。时间是在获得有为法的时候。殊胜是不确定的。依赖于外在的是，总相和别相。像雪一样，用方法将五种精华收集到一处。修行的功德是，成就巨大的神奇成就。这些都很容易理解，显示了直至最终的果位。为了显示五个根本的第三个。秘密的精髓在于意义本身。本尊不舍弃，恒常修持。等等，劝诫要以过失来修持，这个续部的根本之神也不要舍弃。因为神的体性从一和多中解脱出来，是所有胜者的真实基础。如果舍弃这个，就等于舍弃了一切。例如，就像种子被烧毁一样，期望发芽一样。从“神不舍弃，意义即是”到“圆满修持大手印的意义”这段话，是对意义的简要解释。就像解释体性一样。自然成就的佛陀及其眷属，一切的自性和本尊神，其体性并非各不相同，因为身语意三者的体性不可分割。因为是所有佛陀的总形象，是种姓的主人，所以是修持圆满四印身的意义。因此，如果舍弃这个，就等于舍弃了身语意，无论如何努力消除执着等困难，都不会成功。例如，就像被年轻而有智慧的医生抛弃的病人一样，就像不聪明的医生无法救治一样。舍弃三宝，清净行将变得毫无意义。如是说。从“自身与神结合”等开始，是对功德、接受和果的解释，很容易理解。尊敬上师
English
Even if one realizes that there are no things, it is still a sign. Therefore, even the purest of the pure is due to the attachment to signs. At this time, both the wrong attachment and the right attachment are free from their own nature, because there is no cause for dependence. Therefore, there is no attachment to the center, because it transcends the three sides, and from these five natures, one relies on them to pursue meaning. The name is established. In order to show the method of accepting the essence. Bodhicitta and great flesh, etc. Etc., because there are two common necessities and special necessities, they should be accepted. Time is when conditioned phenomena are obtained. The supreme is uncertain. What depends on the outside is the general and the particular. Like snow, the five essences are collected into one place by means of methods. The merits of practice are: great miraculous achievements are accomplished. These are easy to understand, showing the ultimate fruition. In order to show the five aspects of the third root. The secret essence is in the meaning itself. Do not abandon the yidam, constantly meditate. Etc., it is advised to practice with faults, and the root deity of this tantra should not be abandoned either. Because the nature of the deity is liberated from one and many, it is the real basis of all the victors. If this is abandoned, it is equivalent to abandoning everything. For example, it is like expecting a sprout to grow from a burnt seed. From "The deity is not abandoned, the meaning is" to "the meaning of completely practicing the Great Seal," this is a brief explanation of the meaning. It's like explaining the nature. The spontaneously accomplished Buddhas and their retinues, the self-nature of all and the yidam deity, whose natures are not different, because the nature of body, speech, and mind are inseparable. Because it is the general image of all Buddhas, the lord of the family, it is the meaning of practicing the complete four-seal body. Therefore, if this is abandoned, it is equivalent to abandoning body, speech, and mind, and no matter how hard one tries to eliminate attachments and other difficulties, it will not succeed. For example, like a patient abandoned by a young and wise doctor, just as an unintelligent doctor cannot cure. Abandoning the Three Jewels, pure conduct will become meaningless. It is said. Starting from "oneself uniting with the deity," etc., it is an explanation of merit, acceptance, and fruit, which is easy to understand. Respect the lama.
Chinese
为了教法。不应诽谤金刚上师。等等。成为上师有四种原因：因为具有四种功德等等。如同船只。如同药物。如同城堡。如同瞄准者等等，所以不应舍弃。解释了舍弃的过患和尊敬的方法。为了教导应慈爱进入正道者。金刚兄弟姐妹是：趋向无上菩提的同修。等等。瑜伽男女是趋向大菩提的同伴，因此成立了词义。从一开始，见解、誓言和发愿相同，因此一同出生。因为成为大乘中种姓确定的同修。如同成就者一般一同行持。等等。解释了尊敬的方法。因为成就菩提的三种方法等等相同，所以如同成就者一般，行持同一种方法。之后，因为不实行不应实行的思想行为，所以如同一个人一样行持是兄弟姐妹。因此，为了成就胜者的坛城，不应断绝传承的心。过患很容易理解。不向他人宣扬秘密。等等。秘密是自己承诺接受的。将秘密归纳为十种的实物和三种根本。瑜伽士们在见到超胜二者平等的第三种真理的理由后。实行没有取舍的行为。认识到深奥的见解和行为的宗派比其他宗派更殊胜，因此要约束。所谓不理解，是秘密的一般四种和特殊八种处所等等的秘密。按照教导的方式，必要性是：为了秘密而宣说了各种隐语。这是因为隐语有四种功德，在两种隐语中，语言的隐语是结合的隐语。受用的隐语。装饰的隐语。行为的隐语等等，因为畏惧被大量文字所说，所以无法做到。必要性和过患两者都容易理解。不间断真言和手印。所谓真言，就是极度宣说。等等。一般来说，两种宣说分为上中下三种时间的庄严，不间断。特别地，真言的自性和词义是：第三种真理自然成就，也是一切力量和加持的