English
In order to explain the arising of the five samayas, starting from "All that appears and exists," up to attachment. Self-awareness, without any obstruction, is the fire of essence, burning away the limits of karma from the very beginning. That is the fire of wisdom that realizes it, habit is the fire of samadhi, for the sake of burning away obscurations. Starting from "All dharmas," etc., all dharmas naturally gather into self-awareness. Whatever appears is pleasing, and there is no impermanence that is separate from continuity, that is its characteristic. By that, the suffering of conceptual thoughts is purified, and the three waters of wisdom are combined in accordance with the previous ones. Starting from "All dharmas," etc., whatever appears of all dharmas, its own essence cannot be grasped, that is the characteristic of wind. The essence itself does not remain in anything for a moment, it appears everywhere, and sound and speech do not obstruct it, that is activity, the great one is the wind of wisdom that desires, it should be known as such. Starting from "The sutras of great samaya," etc., self-arisen wisdom is the characteristic or essence of all dharmas, without birth or death. The characteristic is earth, that is, the essence of the earth element itself is like that. Starting from "All dharmas," etc., up to the word "Hum," which is space, all dharmas in an uncorrected moment, the wisdom is opened, arising from self-appearance. Without essence, it is self-luminous, characterized by oneness in great emptiness, it should be known as great space. Therefore, there is nothing that does not become the door symbolizing secret mantra, so everything is the tantra of the net of illusion. In order to explain the meaning after that, starting from the samaya of "Five Afflictions," up to "All merge into the Buddhafield." The five afflictions are: the essence is affliction, reason is self-appearance, because there are no five names of inversion, they are the five wisdoms and five families. If one realizes that ignorance and affliction are pure from the very beginning, that is the unerring path, and if one does not realize it, one will fall into the five doors, so one must grasp and practice with the three wisdoms, this is the general instruction. Starting from "Desire has no nature," up to "Born in the land of Vajradhara." Wrong desire transcends the three limits, everything appears as the inseparability of the two truths, so it is true desire, it is extreme attachment without an object. The fruit of knowing it as such
Chinese
哦，吉祥！从“嗔恨大性的体性是”开始，到“嗔恨即是大悲”为止。以“特殊”之语，了知从歧途解脱的嗔恨，其正确的嗔恨之业和对境是：摧毁邪见的观点和嗔恨自性二者，故为金刚部。因此，若未能证悟正确的嗔恨即是大悲，而误认为自性，则为愚痴蒙昧。从“以愚痴蒙昧”开始，到“证悟此者即是如来”为止。这是凡夫未能理解的说法。因为一切法在二谛中无别。此即是智慧光明，无有作用的分别，是为自性。见此即是见解的愚痴。因此，证悟此者，其果即是如来部。宣说我慢的体性，从“我慢的体性是”开始，到“如是正确了知”为止。未能舍弃凡夫的我慢，安住于清净之义，了知远离取舍，故能压伏并超越二境。因此，能成就其定义。了悟二者无别，即是果的生处。宣说嫉妒的体性，从“嫉妒的体性是”开始，到“了知此者能成就业力”为止。了知邪见的嫉妒体性未能成立，因为邪见并不微小，故能成就其定义。若行持此，亦不对无器者宣说。因此，从邪见的嫉妒中解脱，无有狭隘，任运成就，故能成就业之部。为了显示所知五蕴，五蕴之名为誓言。从“五蕴之名为誓言”开始，到“将生于三恶道”为止。五蕴颠倒，在世俗中进行自己的作为，并体验二境，此即是以自己的历史体性来衡量，在胜义中显现却未能成立，因此执着于超越二谛无别之三边的意义，若颠倒，即是轮回。这是以未能证悟的过失来显示，为了策励智慧。为了从一一分别广说，因此，其中的色之体性是：显现本身即无自性。等等。庸常之色，在世俗中仅显现为自共之相，在胜义中，自证解脱于边是因。二者无别，也是无谬误之道。智慧
English
Oṃ Svaḥ! From "The characteristic of great hatred is," to "Hatred is great compassion." With the word "special," understanding that hatred is liberated from extremes, the correct action and object of hatred are: destroying the views of wrong conceptions and the self-nature of hatred, hence it is the Vajra family. Therefore, if one does not realize that correct hatred is great compassion, and mistakenly sees it as self-nature, it is ignorance and delusion. From "With ignorance and delusion," to "Realizing this is the Tathagata." This is a statement that ordinary people do not understand. Because all dharmas are inseparable in the two truths. This is the clear light of wisdom, without the distinction of function, it is the essence. Seeing this is the ignorance of view. Therefore, realizing this, its fruit is the Tathagata family. Explaining the characteristic of pride, from "The characteristic of pride is," to "Thus, correctly understand." Not abandoning ordinary pride, abiding in the meaning of purity, understanding the separation from acceptance and rejection, thus subduing and surpassing the two objects. Therefore, its definition is accomplished. Realizing that the two are inseparable is the source of the fruit. Explaining the characteristic of jealousy, from "The characteristic of jealousy is," to "Knowing this, one can accomplish karma." Knowing that the characteristic of jealousy of wrong conceptions is not established, because wrong views are not small, thus its definition can be accomplished. If one practices this, one will not teach those who are not vessels. Therefore, liberated from the jealousy of wrong conceptions, without narrowness, spontaneously accomplished, thus the family of karma can also be accomplished. In order to show the five aggregates of knowable objects, the name of the five aggregates is a vow. From "The name of the five aggregates is a vow," to "Will be born in the three lower realms." The five aggregates are inverted, in the relative truth, one performs one's own actions and experiences the two objects, this is measured by one's own historical nature, appearing in the ultimate truth but not established, therefore clinging to the meaning beyond the three sides of the inseparability of the two truths, if inverted, it is samsara. This is shown by the fault of not realizing, in order to encourage wisdom. In order to explain in detail from each one, therefore, the characteristic of form among them is: appearance itself is without self-nature. And so on. Ordinary form, in the relative truth, only appears as its own and common characteristics, in the ultimate truth, self-awareness liberated from the edges is the cause. The inseparability of the two is also the unerring path. Wisdom
Chinese
因此，应当了知，为了（报身）之身，也是圆满受用身。所谓“断绝之相”是指一切有情皆有三种显现等等。既然不是庸常的感受和苦乐二者，那么，了悟从感受空性中解脱，就是具有空性的盔甲，魔无法找到破绽。解释认识之相是，等等。如果自之相广大，境无边际，于一切境皆作相，了悟相空无别，就是智慧的认识，应当了知。解释行之相，比如这安住的八根转变，等等。行的根本，是从心识八识聚生起的五十二种心所生起，体性未成立故不可摧毁，然于颠倒分别者显现，如何了悟轮回之义，瑜伽士所观察的根本识，如实是八识聚生起之刹那相续的阐述，如是五智清净，与法性无别，行亦生起，然是化身。所谓“一切之生处是阿赖耶识”，其中说“那是大智慧”，在行中，诸法之根本，心无任何体性，却显现一切，从显现生起善趣恶趣的差别，就是明与不明的差别。体性有多种生起，如果了悟四蕴之识，就是第六智。从“五色之誓言是”到“显现黑色”是总的必要。为了分别显示，从“诸法无我已证悟”到“以颜色穷尽”解释为以一断绝。自明不驻之智慧，诸边自性清净，从贪著之行境解脱的大贪著，远离功德增减，安置于真实之地，以及为了表示体性大印，为了证悟它而显示五色，应当如是了知明觉自显之颜色。这也是种姓身色的意义。所谓“五方之誓言是”到“安住于方和中央”，这是引导到普遍显示方位的必要之处。心性
English
Therefore, it should be understood that for the sake of the (Enjoyment Body), it is also the Sambhogakaya. The so-called "characteristic of cessation" refers to the fact that all sentient beings have three kinds of appearances, etc. Since it is neither ordinary feeling nor the two of happiness and suffering, then realizing liberation from the emptiness of feeling is having the armor of emptiness, and the demon cannot find a flaw. Explaining the characteristic of perception is, etc. If one's own characteristic is vast and the realm is limitless, and one makes all realms as characteristics, realizing that characteristics and emptiness are inseparable is the wisdom of perception, which should be known. Explaining the characteristic of volition, such as the transformation of these eight roots of abiding, etc. The root of volition is the arising of the fifty-two mental factors that arise from the eight aggregates of consciousness. Since the nature is not established, it cannot be destroyed, but it appears to those with inverted discriminations. How to realize the meaning of samsara, the fundamental consciousness observed by yogis, is truly the explanation of the momentary continuity of the arising of the eight aggregates. Thus, the five wisdoms are purified, inseparable from the Dharma nature, and volition also arises, but it is the Nirmanakaya. The so-called "the source of all is the Alaya consciousness," in which it is said, "That is great wisdom," in volition, the root of all dharmas, the mind has no nature, but everything appears. From the appearance arises the difference between good and bad destinies, which is the difference between clarity and non-clarity. The nature has many kinds of arising. If one realizes the consciousness of the four aggregates, it is the sixth wisdom. From "the vow of the five colors is" to "manifesting black" is the general necessity. In order to show separately, from "all dharmas are realized as selfless" to "exhausting with color" is explained as cutting off with one. The wisdom of self-awareness not abiding, the purity of the nature of all extremes, the great attachment that is liberated from the realm of attachment, being free from the increase and decrease of merits, being placed on the true ground, and in order to represent the great seal of nature, and in order to realize it, the five colors are shown, and the colors of self-appearing awareness should be known as such. This is also the meaning of the color of the lineage body. The so-called "the vow of the five directions is" to "abiding in the directions and the center," this is guiding to the necessity of universally showing the directions. Mind nature
Chinese
从“现在无明的黑暗”开始，直到“达到极致”。心性是五种现象的根本，自显现是为了五种衣物的缘故，自明智从一开始就是清晰的，遮蔽消退，我执烦恼清净，因此功德圆满，一切任运成就，在唯一的明点中，不混杂的特性是方面。如此证悟，就是了知如此转变的五种特性。如果以执着之心执着于那个意义，那就是混乱。五根的誓言是，等等，解释为词义和执着的过失。所有显现而无实体的色，从那里开始，直到五根的极致，五欲显现为五根的对境，从边解脱的同时，自明智不灭，自显现是智慧的五欲。因此，将它显现为誓言或五欲之神，根境相遇即是结合解脱，应当了知为大乐。从“不了解颠倒的人们”开始，解释为行为成为自身领域的过失和会众的行为的意义。五种平等之誓言，这些都是数字。其中，在胜义谛中无生而平等是，等等，一切法都是真如，从功德部分的方面，从名相的胜义谛中解脱，甚至从成佛的名称中解脱，因为没有舍弃任何特性。在任何地方都不可得，如同虚空。在世俗中平等如幻是，等等，在错误的世俗中，显现为真实的生起，是自明智的影像，因此在天界的坛城中成佛，利益众生，显现而无自性是平等的。胜义谛和世俗谛无差别而平等是，一切法，等等，仅仅显现为无自性的幻化，因为无自性，所以没有舍弃两者，没有分离，没有差别。五大种平等于五如来是，从地水火风空，等等，五大种从因清净的缘故，五大种以及业所转变的，没有自性，自明智任运成就，显现为自性的五地，因此五种的粗细是……