English
The sound is just as it is. Then, where do they reside? (Someone) thinks: I and all my others, it is only complete understanding, there is nothing subtle and profound. As it is said, clinging to the mind as self, clinging to the senses as mine, and the appearance of clinging to other objects, in reality, all three appear to be separate from the mind-essence, which is a misconception. However, the concept associated with separation itself excludes others. Even if it is just a hypothetical appearance, its essence cannot be established even for a moment, because the previous concept is also influenced by the subsequent concept of the same kind. However, since there is nothing that has become a real thing other than the assumption, the illusion itself is using itself, and there is no other change. So it is said. ༈ Now is the fifth point, which reveals that the nature of illusion is self-awareness. All the remaining dharmas are no different from the mind-essence, and there is no difference between mind and dharma. Therefore, this path of enlightenment is not far away. This is realized through blessings. Because the mind appears in various ways as examining concepts, the nature of the concept is self-awareness. The reason is as stated above. All appearances and existences that appear as illusory outer vessels and inner contents, etc., their nature is the mind-essence. Therefore, even if they appear, they are not attached to the un-enlightened dharma because of their self-luminosity. The mind-essence appears as wisdom, and is not different from all illusory dharmas. The reason is that everything appears as the mind-essence, so the appearance of the mind and emptiness are not different, which is itself the Dharmakaya. Therefore, it is free from the path of going, and is called that only through the collection of concepts. Why is self-awareness related to causes and conditions, and various concepts are the form of the Dharmadhatu itself? Because it obtains control from itself and uses itself, the continuation of clinging to self and others, the continuation of pure outer vessels and inner contents is invisible. So it is said. Just like above, since there is no duality between object and mind, the purpose is abandoned, and all reasons reside in the self-aware mind-essence, free from the objectifying causes and conditions, so there is no cause and condition, and everything is free from the continuous momentary dualistic appearance, so it is the Dharmadhatu, that is, the Dharmadhatu of the equality of the two. However, everything follows, because whatever appears or is done is the mind-essence, so the mind-essence controls and uses it.
Chinese
若。于分别的五蕴和五大，以及所有的界和处都不可得的情况下，因为三种解释没有成立，所以称为清净。如果说没有成立就是空性，那么，完全清净的器情世间之因不可得。五蕴的所有支分，都归纳为五种种子的大方便，五大不生是般若母。诸处和诸界是金刚的集合。将诸识转化为智慧坛城，为了清净的缘故，是果乘之殊胜，说是所有决定的修持对象。如是说。情清净是指，所有五蕴及其支分的自性，都以五种种子来象征，并显现为五种智慧，显空无二即是五部佛的体性清净。器清净是指，所分别的五大，以心之自显现，在不生的法界中显现，即是五母。续清净是指，从二元对立产生的界和处的名相，显现为勇士和，佛母和，忿怒尊和忿怒母的坛城。如是，如将八识转化为心性而显现的解释一样，因为转化为五种智慧，所以所分别的八识没有成立，因为一切名相都如解释般清净的缘故，所以称为果乘，是所有教法中最殊胜的，是决定的教导，那是九等一切的修持对象。以无有能缘所缘的方式，极其清晰的现量，自性是不可得的，如是轮回自性清净。这是现量证悟，一切法都安住于心性中，因此境不可得，因为境无我的缘故，所以没有对境，虽然以心之自显现的方式，彻底地在法性中显现，但在自证中显现是自证的现量。如是，因为轮回的一切名相都是心性，所以轮回没有自性，就像刚过去的一样，轮回也没有被舍弃，而是自性清净。༈。现在宣说第六，如是如果对那些边际进行观察，因为轮回的自性是不生的缘故。如是等等所说，如解释般，以理性的自性，用三种推理来衡量，由二谛所摄的一切法的自性，因为是不生的缘故，所以所分别的六续及其所行境都是不生的，心知心性即是彼。
English
If. In the case where the five aggregates of conceptualization, the five elements, and all the realms and sources are not found, it is called pure because the three explanations are not established. If it is said that not being established is emptiness, then, the cause of the completely pure container and contents is not found. All the branches of the five aggregates are the great means of being condensed into five seeds. The five elements are unborn, the mother of wisdom. The sources and realms are the collection of vajras. Transforming the consciousness into the mandala of wisdom, for the sake of purity, is the supreme of the fruition vehicle, and it is said to be the object of practice for all certainties. It is said that the purity of the contents is that the nature of all five aggregates and their branches is symbolized by five seeds and manifested as five wisdoms, and the non-duality of appearance and emptiness is the purity of the nature of the five families of Buddhas. The purity of the container is that the five elements of discrimination are manifested in the unborn realm by the self-manifestation of the mind, which are the five mothers. The purity of the continuum is that the terms of the realms and sources arising from duality are manifested as the mandala of heroes, consorts, wrathful deities, and wrathful consorts. Thus, as in the explanation of transforming the eight consciousnesses into mind-essence, because they are transformed into five wisdoms, the discriminated eight consciousnesses are not established. Because all terms are pure as explained, it is called the fruition vehicle, which is the most supreme of all teachings, and is the definite teaching, which is the object of practice for all nines and so on. In the manner of having no object and no subject, the direct perception that is extremely clear, the essence is unattainable, thus samsara is pure in nature. This is direct realization, all dharmas abide in the nature of mind, therefore the object is unattainable, because the object is selfless, therefore there is no object, although it is manifested thoroughly in the nature of reality in the manner of the self-manifestation of the mind, but manifesting in self-awareness is the direct perception of self-awareness. Thus, because all the terms of samsara are mind-essence, samsara has no essence, just like what has just passed, samsara is also not abandoned, but is pure in nature. ༈. Now the sixth is taught, thus if those extremes are examined, because the nature of samsara is unborn. As said and so on, as in the explanation, by measuring the nature of the sign with three reasons, the nature of all dharmas included in the two truths, because it is unborn, the discriminated six continuums and their objects are unborn, knowing the mind as mind-essence is that.
Chinese
它不是从自身之外的任何事物而来，而是被赋予了它本身。由于错误的支配，生灭的显现是虚幻的。仅仅是推测的名称，以及执着于自相和共相的那些，通过名称、术语以及自相和共相的论证来摧毁。由于所有推测的事物都未成立，所以它们不存在，但在自心中显现。像这样证悟的智慧不是来自他者，而是自生的，具有极大的依赖性。通过自性的论证，无论显现和推测有多少，由于心是自显现，没有不转变为身和智慧的，因此是清净的刹土。用“哦”的声音立即做了，在中有疑惑时。未造作的智慧没有对治，没有因和缘。心的自性自然显现为智慧。因此，正如所说，因为没有遮蔽尽头，所以它。说了“刹那”等等。谁的如此显现，远离所有边见的观察，行境完全清净，应知是第一个特征。等等很容易理解。所谓自性存在的意义之后，了解其特征，即通过自性，以论证了解其意义之后。所谓第一次第很容易理解。是第一次第的经文的解释。完成了。现在展示道路的次第，其中展示了安住于基础的方式。所谓“那是修持的意义，中间的特征将被解释”，这是承诺。所谓“它以基础的例子来象征，以因果的方式出现”，这是承诺以安住于相续的方式来象征，上下如因果般出现。所谓“存在产生的次第是”，与四句偈合为一体。首先，界和业的风依次聚集，从而脱离执着，是如来藏的等持。然后，在中间，由于具有业的神通，是如幻的等持。应如其声地理解。所谓“那是意识的刹那”，等等，是中有的阿赖耶识的刹那的四句偈。之后，由于风将其抛入胎中，如聚集和分散般，那是父母的种子。混合如日月之座，是名色。那是父母二者脉轮位置的精
English
It is not from anything other than itself, but is attributed to itself. Due to the dominance of error, the appearance of arising and ceasing is illusory. Merely speculative terms, and those who cling to self-characteristics and general characteristics, are destroyed by names, terms, and the logic of self-characteristics and general characteristics. Since all speculative things are not established, they do not exist, but are clear in self-awareness. The wisdom that realizes this is not born from others, but is self-born and has great dependence. Through the logic of self-nature, no matter how many appearances and speculations there are, since the mind is self-appearing, there is nothing that does not transform into body and wisdom, therefore it is a pure realm. With the sound of "O," it was done immediately, when there is doubt in the bardo. Unfabricated wisdom has no antidote, and is free from cause and condition. The nature of the mind naturally appears as wisdom. Therefore, as it is said, because the end is not obscured, it. It is said "moment" and so on. Whose such manifestation, completely free from the view of all extremes, the field of activity is completely pure, should be known as the first characteristic. And so on is easy to understand. The so-called characteristic of knowing the meaning of naturally abiding afterwards, that is, through nature, knowing the meaning afterwards through logic. The so-called first stage is easy to understand. It is an explanation of the first stage's sutra. Completed. Now the stages of the path are shown, in which the way of abiding in the base is shown. The so-called "That is the meaning of practice, the intermediate characteristics will be explained," this is a promise. The so-called "It symbolizes with the example of the base, it arises in the way of cause and effect," this is a promise to symbolize with the way of abiding in the continuum, and the above and below appear like cause and effect. The so-called "The order of the arising of existence is," is united with the four lines of verse. First, the elements and the winds of karma gather in sequence, thereby freeing from clinging, it is the samadhi of suchness. Then, in the middle, because it has the magical power of karma, it is a samadhi like illusion. It should be understood as it sounds. The so-called "That is the moment of consciousness," and so on, are the four lines of verse of the moment of the alaya of the bardo. Afterwards, because the wind throws it into the womb, like gathering and scattering, that is with the seed of the parents. Mixing like the seat of the sun and moon, it is name and form. That is the essence of the chakra location of the two parents.
Chinese
如同土地的血肉骨骼等生长的能力，二者与三识混合，也被风所推动，形成形状，这是心意的仪轨。同样，也被风推动，成为肢体全部圆满的身之仪轨，这是执着于我的等持之神通。母亲的次第是显现身体，语言的表示是解脱言说，通过此门了知意义，是加持的神通。之后，了知一切事物，享用财物和五欲，是佛母和供养。具有缘起的蕴积增长，等等，这是由讲述的缘起，五蕴增长，以及念头增长，是有所增益的等持。一切事业无有阻碍，等等，这是之后，觉悟到能力和享用之处一切都脱离勤作，自显现而安住于自性的等持。此处的字句没有详细解释。自性清净的佛陀，不住于方便和合，被能取所取束缚。所有显现分别的法，皆由自心显现而证悟成佛身和智慧，不一致是因为不了解，所以说不具备。而且因为不具备二取，所以不能从二取中解脱，这些讲述本身以自性的譬喻方式来象征第二和摄集之果。然而，为了第五次第的圆满，瑜伽士的五道也应如譬喻般了解。因此，以如实之方式进入等等，为了次第的圆满，道的次第也应如是知晓。现在阐释道本身的体性，首先也有两种，此处简要阐述为：次第随行之义即是。意思是，在证悟第一次第的自性之后，随之进入如实之修持的意义。那么，什么是如实之等持的实物呢？先做应做之事，在极其寂静的地方。意思是，进入等持之初，首先积累福德资粮，然后按照远离仇敌的禅定之理，具备所需之物，为了与自性平等之后相符，为了与自性本身相应，为了殊胜之义。