English
It is like that. The disagreement is that appearance is not prevented, but it is shown to be without self-nature. However, the examined things are non-existent because their essence is not established, and appearance is the nature of mind itself, so it is not non-existent, the infinity of appearance and emptiness is the Dharmakaya. Moreover, this is said by the lord and the purusha, so it is not a coarse dharma. So it is said. Now here, the second "Mar" is shown. According to the reasoning: understanding in the form of letters is shown, it is the cause of acting together. Afflictions and karma act together. So it is said. Afflictions themselves and in general are shown, if the characteristics are not mistaken and the meaning is understood, it will become a path of purification. What appears is the appearance of five and three, etc., and the meaning of the occasion and the two examinations, how they exist, if seen, just seeing itself, it does not stay in five and two, so without abandoning five and three, it is pure, it is the path of fault. So, if the path is done, should one seek other things to be accomplished? (Answer:) The accomplishment of body, speech, and mind, where is it not? It is that itself. What is said here is that wisdom itself appears as five and three, and the essence appears in the mind as unborn, so it abides in the third truth. The accomplishment of the three itself is also that which does not conform, others think it should be abandoned, as it is said, it is established, so it is not sought from elsewhere, knowing as it is said is that itself. So it is said. What is that? Like a magical illusion, it extends with skill as a means, not seeking the signs, combining wisdom, non-dual wisdom Bodhicitta. What is said here is that the general characteristic of afflictions is born from four conditions, so it appears as a general characteristic by the power of attachment, so one prays to the appearance of the mind itself like that. One's own characteristic is mind, so it is unborn, it is the Dharmadhatu. Thus, the Dharmadhatu and wisdom are non-dual, it is self-aware wisdom, the general characteristic is not established, and the accomplishment of one's own characteristic is also clear in the nature of mind. So, what is the common characteristic? The common characteristics of afflictions are: impermanence, suffering, emptiness, and selflessness. What is said here is the common characteristic of the meaning examined by the inverted mind. Depending on conditions, making the mind tired, not established in things, and without effort is the common characteristic. The explanation is related. The appearance of self-characteristics such as attachment is discrimination.
Chinese
因为那即是心性，自性自明光明的缘故，烦恼智慧无有断除和修持。如是说，烦恼自性是贪欲，总集是其他。于彼等生起心，显现为五和三，彼即是自明，无有其他，彼之自性心性是无边，是自生之智慧的缘故，说是断除和修持分离。那么，五种总相也是这样吗？说：于分别执着的面目上显现为因，因为是心性，自性不生。如是等等所说，从前于境上分别的分别，于增长之面目上，了悟因缘聚合如幻显现的总相和断除没有。错乱分别即是心性自明之智慧，二取的自性不生是过失。分别总的体性不生，从那上面象征，是远离二边的身。那也是因为分别的缘故，有业和诸多分别的缘故，说是有关联的。心自现为五毒，是因为体性空性是幻化。然而五的自性是心性，不可消除的缘故是法界。那也是虽然没有从法界转变，显现为方便，是从烦恼的门径生起智慧，因此称彼为彼。那是用二字象征而说的。如所说，烦恼自显现为自生之智慧，烦恼不成立即是五身和五智任运成就。那也是心性显现为五，但是远离五种事物，如幻化的大象。不成立显现的五也是因为心自显现的缘故，和心不分离，体性不混杂。是第三种真实的体性，体性是如何安住的那样，不散乱地于心性中掌握，烦恼生起之时即是智慧，因此自性是空性，自明和于心性不分离，体性不混杂。无有能作所作即是用五字的方式象征，是（诸佛的）意。那么，是否会想五毒是应该享用还是不应该享用呢？如是清净五义，是涅槃的自性。因为没有证悟方便和智慧，没有解脱的是三界轮回。如是说，如所说，烦恼自显现为智慧是分别的
English
Because that is the very nature of mind, due to its self-nature, self-awareness, and clear light, there is no abandonment or cultivation of afflictions and wisdom. As it is said, the self-nature of afflictions is desire, and the collection is others. When the mind arises in them, appearing as five and three, that is none other than self-awareness. Because its self-nature, the nature of mind, is boundless and is self-born wisdom, it is said to be separate from abandonment and cultivation. So, are the five general characteristics also like that? It is said: On the face of conceptual clinging, it also appears as a cause, because it is the nature of mind, the self-nature is unborn. As it is said and so on, the conceptualization that was previously conceptualized on the object, on the face of the increased conceptualization, the general characteristics of the realization that the aggregation of causes and conditions appears as illusion and abandonment are not there. Erroneous conceptualization itself is the wisdom of the self-awareness of the nature of mind, and the self-nature of dualistic appearance is not born is a fault. The general characteristic of conceptualization is unborn, symbolized from that, it is the body that is free from the two extremes. That is also because of the power of conceptualization, because there are karma and many conceptualizations, it is said to be related. The mind itself appears as the five poisons, because the essence of emptiness is illusion. However, the self-nature of the five is the nature of mind, because it cannot be eliminated, it is the sphere of reality. That is also, although it has not changed from the sphere of reality, it appears as a means, because wisdom arises from the gateway of afflictions, therefore it is called that. That is said by symbolizing it with two letters. As explained, when afflictions themselves appear as self-born wisdom, the non-establishment of afflictions is spontaneously accomplished as the five bodies and five wisdoms. That is also, although the nature of mind appears as five, it is separate from the five objects, like an illusory elephant. The five that appear as unestablished are also because the mind itself appears, and therefore are inseparable from the mind, and the characteristics are not mixed. The nature of the third truth is how it abides, without being distracted, mastering the nature of mind, when afflictions arise, it is wisdom, therefore the self-nature is emptiness, self-illuminating, inseparable from the nature of mind, and the characteristics are not mixed. The absence of action and agent is symbolized by the manner of the five letters, it is (the Buddhas') mind. So, will one wonder whether the five poisons should be enjoyed or not? Thus, the purification of the five meanings is the self-nature of Nirvana. Because the means and wisdom have not been realized, those who have not been liberated are the three realms of samsara. As it is said, as explained, the afflictions themselves appearing as wisdom are conceptualized.
Chinese
如果因为自我的力量而阻碍，就会有束缚等等的痛苦。依靠分别念，就没有勤奋努力的痛苦，自然成就了应舍弃的，显现为智慧，不离法界之义，不了解，就无法从烦恼的因和果中解脱，成为束缚之因。为了说明其中的道理，为什么会如此确定呢？“以真言完全摄持的要点，不能对一切造成损害。” 这很容易理解。然而，以方便摄持，则被认为是不会束缚的菩提之因。也就是，“以方便和智慧的证悟，三时之苦不会造成损害。具有方便和智慧者，一切烦恼皆为菩提之因。” 如此说道。如果了解心之自显现也是无生的道理，即使行于三和五，也不会有痛苦的损害。对于那些持有显现和空性无二之义的人来说，即使行于三和五等等，也会成为身语意合一的因。现在讲述第二点，身语意三之自性，显空无二是法的根本。一切法自性清净之故，一切业皆得清净。等等，身语意三，以身语意成佛，也显示了三门的行为是佛陀的事业，心性显现为三，但经过观察则无生，超越二边。以身语意成佛，一切归纳为三者，在身语意中显现，因为成就了三者，所以三的塔纳和嘎纳等等，也成为身语意的行为。那么，这是为什么呢？“无上密咒，以方便如何摄持，就如何成就，不可思议，没有定准。” 如此说道。因为自生的觉性不是对境，所以不可言说，因为名言圆满了应成办之事，所以能力强大。也就是说，获得所知和能知之名，也是方便，果位是无上的。所说的经文是，通过证悟等等的方便，果位也同样成就。什么是真实的方便呢？三摩地，证悟，慈悲，回向和思维等等。
English
If obstructed by the power of self, there will be suffering such as bondage. Relying on dependent imputation, there is no suffering of diligent effort, and what should be abandoned is spontaneously accomplished as what should be attained. Manifesting as wisdom, not moving from the meaning of the sphere, not understanding, one cannot be liberated from the cause and effect of afflictions and becomes the cause of bondage. Furthermore, to show the reason, how is it certain in that way? "The key point of being completely seized by mantra cannot harm all." This is easy to understand. However, being seized by skillful means is taught as the cause of non-bondage and enlightenment. That is, "Through the realization of skillful means and wisdom, the suffering of the three times will not cause harm. For those who possess skillful means and wisdom, all afflictions are the cause of enlightenment." It is said that if one understands the meaning that the mind's own appearance is also unborn, even if one engages in the three and five, there will be no harm of suffering. For those who hold the meaning of the inseparability of appearance and emptiness, even if they engage in the three and five, etc., it will become the cause of uniting body, speech, and mind. Now, the second point is taught: The nature of body, speech, and mind is that the inseparability of appearance and emptiness is the root of Dharma. Because all Dharmas are pure in nature, all actions become completely pure. And so on, the three of body, speech, and mind, by becoming enlightened as body, speech, and mind, also show that the actions of the three doors are the deeds of the Buddha. Although the mind itself appears as three, it is unborn upon examination and transcends the two extremes. By becoming enlightened as body, speech, and mind, all that is condensed into three is manifested as body, speech, and mind. Because the three are accomplished, the tanas and ganas of the three also become the actions of body, speech, and mind. So, why is that? "The unsurpassed secret mantra is accomplished according to how it is seized by skillful means, it is inconceivable and uncertain." It is said that because self-arisen awareness is not an object, it is unspeakable, and because conventional terms are complete for what should be accomplished, its power is great. That is, obtaining the names of knowable and knowing is also skillful means, and the result is unsurpassed. The spoken text is that through the skillful means of realization, etc., the result is also accomplished in the same way. What is the actual skillful means? Samadhi, realization, compassion, dedication, and thought, etc.
Chinese
无法计数，没有获得（证悟的）地。如果有人认为，没有方便摄持的善行不能成就果，（那么要知道）如果没有精通方便，即使是具有阶梯的修行善行，也只能转生到天界或人间，无法获得没有生死的地。如是说，如同字面意思一样。然而，为了表明如果被方便摄持，即使是低劣的行为也会变成资粮，（经中说）“被方便智慧和慈悲摄持”。只说了一个词的停顿，解释很容易理解。这表明，即使被方便摄持，如果不能解脱，也是有矛盾的，（经中）说了“烦恼颠倒之业”等等，例如五和三等，以及不善的十种行为等，以及自性不成立，以及虽然被慈悲摄持却被分别念束缚，如果不能从痛苦中解脱，那么获得地的菩萨们，为了利益众生，以及因为誓言的约束而做不适合的行为，也知道会变成习气，即使没有变成那样，也确定会如此教导。如果有人认为那些（行为）可以做，（要知道）菩萨的行为方式是好的，即使凡夫没有，不做也不行，甚深的最胜密咒，是所有众生都可以做的。因此，自性是清净的。如是说。菩萨的不适合的行为，因为圆满了利益他人的目的，所以是好的。像这样，证悟和慈悲，因为不是所有道都具备，所以凡夫不能做。又，这是相似的，大乘因为方便广大，所以安住于大乘的瑜伽士们，因为具有与如来无别的染污，所以许多众生，是被宣说者所做的，这是从甚深教言中说的。理由是趋向于所说的那些。就像推测自性和本来就是心的清净一样。第三个是教导：将那些显现出来，是不造作的常续的刹那。没有什么是它没有做的。趋向于此的是两者本身，详细区分支分是获得业的名称。心性不是由因缘所造作的，所以显现为任何事物，一切显现都超越了自身，所以一切都是从本来就做完的，心性是自显现，但没有执着于对境，所以从缘而生就是前一刹那。