English
It is beyond counting, not having attained the (enlightened) ground. If one thinks, "Without the virtue of being grasped by skillful means, will the result not be achieved?" (Then know that) if not grasped by skillful means, even practicing virtue with stages, one will only be reborn in the heavens or as a human, and will not attain the ground without birth and death. Thus it is said, just like the literal meaning. However, to show that if grasped by skillful means, even inferior conduct will become accumulation, (the text says) "Grasped by skillful means, compassion." Only one word of pause is said, the explanation is easy to understand. This shows that even if grasped by skillful means, if one cannot be liberated, there is a contradiction, (the text) says "The karma of inverted afflictions" etc., such as five and three etc., and the ten non-virtuous actions etc., and the non-establishment of self-nature, and although grasped by compassion, being bound by conceptual thoughts, if one cannot be liberated from suffering, then the Bodhisattvas who have attained the ground, in order to benefit sentient beings, and because of the constraint of vows, doing unsuitable actions, also know that it will become a habit, even if it has not become so, it is certain that they will teach in this way. If one thinks that those (actions) can be done, (know that) the Bodhisattva's way of conduct is good, even if ordinary people do not have it, it is not permissible not to do it, the most profound and supreme mantra, is what all beings can do. Therefore, the self-nature is pure. Thus it is said. The unsuitable conduct of a Bodhisattva, because it perfects the purpose of benefiting others, is good. Like this, realization and compassion, because not all paths possess them, ordinary people cannot do them. Also, this is similar, the Mahayana is vast in skillful means, so the yogis who abide in the Mahayana, because they have defilements that are inseparable from the Sugata, so many beings, are done by those who are proclaimed, this is said from the profound teachings. The reason is to tend towards those that are said. Just like inferring the purity of self-nature and the mind from the beginning. The third is the teaching: To manifest those, is the uncreated, continuous moment. There is nothing that it has not done. Tending towards this is both itself, distinguishing the limbs and branches is obtaining the name of karma. The nature of mind is not created by causes and conditions, so it appears as anything, all appearances transcend itself, so everything is done from the beginning, the nature of mind is self-appearing, but not grasping at the object, so arising from conditions is the previous moment.
Chinese
由于后一种显现与因相同，通过成熟习气，事物显现为概念也是一致的。那么，所做的事物是真实存在的吗？对此，经中说：诸根显现为对境，诸境并非存在，乃是阿赖耶识之显现，显现为各种事物。如是说，对于迷惑者而言，所有对境的量度并非如其所显现，而是心之自明和阿赖耶识的转变，本质上没有差别，通过对实相的刹那智慧的修习，力量增长，显现为对境等所有相状。那么，显现的法是什么呢？经中说：内外以及内之外的，各种概念的显现也是，无事物之法界刹那，彼即是清净之业。意思是说，心、诸根、对境等事物显现为截然不同的类别，这是概念。然而，这三种概念显现为事物，因此，所有的显现都不是概念的显现，而是心性本身的显现，并且是自显的自性刹那。然而，如果知道第二个名字，那就是接近不触及终极的道路。那么，心的自性是什么样的呢？经中说：真实逝者和颠倒概念，以及其他众多化身之集合，十方所有一切，都不能杀死和抓住它，不是各种颜色和形状。如是说，心性断除一切戏论之义显现，即是此意。从邪恶行为中获得我慢的魔和外道，以及非真实之说和迷惑，以及显现等等，以及安住于十地的力量和神通者，即使全部聚集，也不能摧毁自明之智慧，也不能抓住一个相状。那是什么原因呢？因为五等，三等，八等，六等，以及不离一，因为没有执着。然而，什么也不是的本身显现为智慧，也是智慧本身显现为任何事物。正如经续中所说：无根之自性心。等等。那么，自显现的事物的本质是什么呢？各种显现如是神，自明性中
English
Since the latter appearance is similar to the cause, by maturing the habitual patterns, the appearance of things as concepts is also consistent. Then, are the things that are made truly existent? To this, it is said in the scripture: All the senses appear as objects, but the objects are not existent; it is the very manifestation of the Alaya consciousness that appears as various things. As it is said, for those who are deluded, all the measures of objects are not as they appear, but rather the self-awareness of the mind and the transformation of the Alaya, which are not different in essence. Through the practice of the momentary wisdom of reality, the power increases, and it appears as all the characteristics such as objects. Then, what are the phenomena that appear? It is said in the scripture: The inner and the outer of the inner, the appearances of various concepts are also, the moment of the thingless realm of reality, that itself is the work of complete purification. It means that the mind, the senses, the objects, and so on, appear as distinct categories, which is conceptualization. However, since these three conceptualizations appear as things, therefore, all appearances are not appearances of conceptualization, but rather the manifestation of the very nature of mind, and it is the moment of self-nature that is self-manifest. However, if one knows the second name, then that is the path close to not touching the ultimate. Then, what is the nature of the mind itself like? It is said in the scripture: The truly gone and the inverted concepts, and also the collection of many emanations, all the ten directions, cannot kill or grasp it, it is not various colors and shapes. As it is said, the meaning of the mind itself cutting off all elaborations is manifested, that is the meaning of this. The demons and heretics who gain pride from evil deeds, and the non-true speech and delusions, and appearances and so on, and all the powerful and miraculous ones who abide in the ten grounds, even if all are gathered, cannot destroy the wisdom of self-awareness, nor can they grasp a single characteristic. What is the reason for that? Because of the five, etc., the three, etc., the eight, etc., the six, etc., and not being apart from one, because there is no grasping. However, the very nature of being nothing also manifests as wisdom, and wisdom itself also appears as anything. As it is said in the tantra itself: The mind itself, which is without root. And so on. Then, what is the essence of the self-appearing phenomena? Various appearances are thus divine, from self-awareness itself
Chinese
为了他人。 显空无二菩提心。 如是说，自己的体性显现为多种，随后相符，心明澈为智慧，因此心的自显现都是智慧之神。然而，一切显现未曾变为心之自显现之外的他物，因此，远离二边即称为无二之菩提心。 希求殊胜圣士者，于此恒常精进令明晰。 其究竟之果，无因果之时唯一。 如是说，通达无二之义即是圣士，此较其他道地更为殊胜。其中，所有应成办之中最为殊胜者乃第六之自性，欲成办彼。彼处，意为紧接之前。于彼处不散乱安住之精进，勿为分别念所夺。彼即是说，广大修习，获得彼之果之果即是，未舍弃错觉自显现之五蕴等积聚，任运成就为身与智慧，不像其他那样有因和果的先后。 何为实物？一切唯名，皆为空性中。 三字圆满而成。 摄集不悦意庄严之轮，与二大积聚圆满受用。 入于无生灭之法界。 如是说，虽有对外境的执著，但实际上并未成立，只是假立而已。自己的体性是明澈为心性，以三个字母来表示，智慧本身不间断地自明，且不确定为一，已经成立。自性明澈为智慧，本来就是圆满的。而且，一切显现都融入心性之中，因此不会穷尽，显现为一和三，没有不是这样的，就叫做这样。心性显现为任何事物，未成为对境，因此无分别念，二种应积聚同时圆满。从究竟的刹那之流中解脱，果圆满即是法界。一切自性本来就是如此安住的。对此，在所说的续部中说：智慧安住处，是为三昧耶。等等所开显。第四是开示，开示彼等自性，等等一颂
English
For the sake of others. The non-dual appearance-emptiness Bodhicitta. Thus it is said, one's own nature appears in various ways, following accordingly. Since the mind is clear as wisdom, all self-appearances of the mind are deities of wisdom itself. However, since all appearances have not become separate from the self-appearance of the mind, being free from the two extremes is called the non-dual Bodhicitta. Those who desire the supreme noble being, Should constantly strive to make it clear. The ultimate result of that Is one time without cause and effect. Thus it is said, realizing the meaning of non-duality is the noble being, which is more distinguished than other paths and grounds. Among all that is to be accomplished, the most supreme is the nature of the sixth, which is desired to be accomplished. "There" means immediately preceding. With diligence abiding without distraction in that, do not let it be taken by conceptual thoughts. "That" means having practiced extensively, the result of obtaining that result is that, without abandoning the aggregates such as the five aggregates of mistaken self-appearance, it spontaneously accomplishes as body and wisdom, unlike others where there is a sequence of cause and effect. What is the entity? Everything is just a name, in emptiness. The three letters become complete. Gathering the wheel of unpleasant ornaments, fully enjoying with the two great accumulations. Entering the realm of no birth and death. Thus it is said, although there is attachment to external characteristics, it is not established as a real entity, but merely a designation. One's own nature is clear as the mind itself, represented by three letters, the wisdom itself is uninterrupted, self-clear, and not definitely established as one, it is established. The essence is clear as wisdom, it is originally complete. Moreover, all appearances arise and merge into the mind itself, therefore it is inexhaustible, appearing as one and three, and there is nothing that is not like that, that is what it is called. The mind itself appears as anything, and not becoming an object, therefore without conceptual thought, the two to be accumulated are simultaneously completed. Liberated from the stream of ultimate moments, the complete result is the Dharmadhatu. All essences are originally abiding as such. Regarding this, in the explained tantra it says: "The abiding place of wisdom, is the Samaya." And so on, it is revealed. The fourth is the teaching, teaching their own nature, etc., one verse.
Chinese
声音也如是。那么，它们住在哪里呢？（有人）想：我和我的其他一切，只是完全理解而已，没有细微和深奥之处。如是说，执着心为我，执着感官为我的，以及执着于其他境的显现，实际上，这三者都显现为与心性分离，这是错觉。然而，与分离相关的概念本身就排除了其他。即使只是假设的显现，其本质连瞬间也无法成立，因为先前的概念也受到与它同类的后续概念的影响。然而，除了假设之外，没有任何事物存在，因此，错觉本身就在运用自身，没有其他变动。如是说。༈ 现在是第五点，即揭示错觉的自性是自知。一切无余的诸法，都无异于心性，心与法无分别，因此，这条觉悟之路并不遥远。这是通过加持而证悟的。由于心以各种方式显现为考察的概念，因此概念的自性就是自知。理由如前所述。显现为错觉的外器和内情等一切显现和存在，其自性都是心性，因此，即使显现，也因为自明而不会执着于未证悟的法，心性显现为智慧，与所有错觉的法无二无别。理由是，一切都显现为心性，因此心之显现与空性无二无别，这本身就是法身，因此脱离了行进的道路，仅仅通过概念的集合，就称之为那个。为什么自知与因缘相关联，各种概念是法界本身的形态？因为从自身中获得控制并运用自身，执着于我和他人的延续，清净的外器和内情之延续是不可见的。如是说。就像上面一样，由于境与心无二，因此放弃了目的，所有的理由都安住在自知心性中，脱离了所缘的因缘，因此没有因缘，并且一切都脱离了延续的瞬间二元显现，因此是法界，即二者平等性的法界。然而，一切都随之而来，因为无论显现什么或做什么，都是心性，因此心性控制和运用它