Chinese
从无分别的普贤行中，对众生所缘的慈悲之门不间断地显现，以至于一切方便法门都不间断。因此，他是上等、中等和下等众生的希望之所和依处。为什么呢？因为慈悲无偏地照耀一切。此外，安住于一切众生之中的觉性智慧，无需向任何地方寻觅，普遍存在的自性心如意宝，是取之不尽、用之不竭的。虽然它遍及一切，但并非某些有缘者，也不是一切众生根识的对境。因此，依靠上师的口诀，瑜伽士能在此当下证悟如珍宝般的心性。这样的人，超越六道众生，是人中的胜者。空行母、喜好佛法的诸天、龙和夜叉都能见到他，并在各自的眷属中宣扬赞叹道：‘此乃大自在天，你们都应恭敬顶礼！’如是，第三个要点，即不寻觅而安住，是关于法性之答复的开示。现在，第四个要点，是关于成为殊胜法器的有缘者与佛无二无别的开示，即以‘普贤我心’等来阐述。在此，‘普’是指化身以无遗地调伏一切众生；‘贤’是因为这并非伴随自身欲望的恶劣手段。‘我’是指轮回与涅槃二取之我的心，是心之妙力显现为种种现象。如此，谁能了知并证悟显现与声响之法皆是心之妙力显现，那么这个人就与千位圆满正等觉佛以及自性阿底的意义具有同等之缘分。因此，具有同等缘分的士夫，其与心性和法性相联的智慧能力极其卓越，对于一切佛的密意，他不会被八风所动摇，并且在从自然解脱的本性之上，将身心和各种造作也安住于不造作的状态中。由于能所二取的方向向内逆转，因此心识不住于任何对境和能境之上，从因错觉而执著为我的状态中解脱。无论作何思维，都不会与禅定混淆的境界
English
From the non-conceptual Samantabhadra conduct, the door of compassion focused on sentient beings appears uninterruptedly, so that all expedient means are uninterrupted. Therefore, he is the place of hope and refuge for superior, intermediate, and inferior sentient beings. Why is that? Because compassion shines impartially on all. Furthermore, the wisdom of awareness residing in all sentient beings, without seeking it anywhere, the mind itself, which is universally present, is like a wish-fulfilling jewel, inexhaustible. Although it pervades all, it is not for some fortunate individuals, nor is it the object of the senses of all sentient beings. Therefore, relying on the oral instructions of the guru, the yogi realizes the nature of mind, which is like a precious jewel, in this very moment. Such a person, surpassing the six realms of beings, is a victorious being among humans. The dakinis, gods, nagas, and yakshas who delight in the Buddha's teachings see him and proclaim and praise him within their respective retinues, saying, 'This is the great powerful one, you should all respectfully prostrate to him!' Thus, the third point, which is not seeking but abiding, is the instruction on the answer of dharmata. Now, the fourth point, which is the instruction on the fortunate one who has become a special vessel and is inseparable from the Buddha, is taught by 'Samantabhadra, my mind,' and so on. Here, 'Samanta' means that the emanation body tames all beings without exception, and 'bhadra' because it is not an evil means accompanied by one's own desires. 'My' refers to the mind of the self that grasps both samsara and nirvana, which is the display of the mind's potential appearing in various ways. Thus, whoever knows and realizes that these phenomena of appearance and sound are the display of the mind's potential, that person abides with equal fortune in the meaning of a thousand perfectly enlightened Buddhas and the Ati of self-nature. Therefore, the individual with equal fortune, whose intellectual capacity is greatly enhanced by the connection between mind itself and dharmata, is not moved by the eight winds of conceptualization in the intention of all the Buddhas, and upon the nature of freedom from artificiality, the body, mind, and various activities are also placed equally in a state of non-fabrication. Because the direction of the grasped and the grasper is reversed inward, the mind does not abide on any object or subject, and the mind turns away from grasping at self due to delusion. Whatever thought arises, it is a state of intention that is not mixed with meditation.
Chinese
是地。如是于相续中生起之补特伽罗，堪能安立为具足诸佛坛城之主宰。如是第四，开示成为具器之有缘者与佛无别。今第五，开示以法性现前之义，于一切时安住，成为大圆满之有缘者。如是，以“谁能觉了知”等开示之。彼亦如是，此不寻觅安住之法性之义，如是有缘者以地觉了，以语知者，乃大圆满秘密之义于相续中生起也。是故，此乃法性不为谁所寻觅而安住，故与真实义之智慧相遇也。与如是之义相遇之瑜伽士，即于此成为大圆满之有缘者。相遇彼义者，以劣等精进，于一百劫中作有情之义利，以殊胜精进，于二俱胝劫间，真实作有情之义利。是故，于此法性现前之义，当屡屡串习之。其后，舍弃恒时迷乱之行，为于此义之精要修习故，先于轮涅分别之三种行修习，即从轮回中解脱也。如是于一切时中行持，则化身金刚萨埵与此自心，于意趣上平等也。如是忆念彼等功德，当使彼义成为界限也。如是彼等乃依于第三摄义，清净显现，开示有缘众生圆满法性之理，而作五种内义开示。第四支分之摄义，以相似基础差别之语，开示超越勤作，具有二种内义。即于相似基础之实义观视上，断除歧途之真实开示，与以差别自生之语，开示倾覆三界也。其中，以相似基础真实开示，于观视之义上，断除歧途之真实，以十六种内义开示之，初者，开示彼等之义总说者，即从“如是电之光芒”等开始。
English
It is earth. Thus, a person who has arisen in the continuum can be established as the master who possesses all the mandalas of the Buddhas. Thus, the fourth shows that the fortunate one who has become a special vessel and the Buddha are inseparable. Now, the fifth shows that by abiding in all times in the meaning of the direct manifestation of reality, one becomes a fortunate one of the Great Perfection. This is shown by "Who knows and understands?" and so on. That is also the meaning of reality that is not sought but left as it is. Thus, the fortunate one knows by earth and understands in words that the meaning of the secret of the Great Perfection has arisen in the continuum. Therefore, this is reality that is not sought by anyone but left as it is, so it meets the wisdom of ultimate meaning. The yogi who meets such a meaning becomes a fortunate one of the Great Perfection in this very life. By meeting that very meaning, with inferior diligence, he works for the benefit of sentient beings for one hundred kalpas, and with superior diligence, he actually works for the benefit of sentient beings for two hundred million kalpas. Therefore, it is important to repeatedly familiarize oneself with this meaning of the direct manifestation of reality. Then, abandoning the actions of constant delusion, in order to become accustomed to this essence of meaning, one should first train the mind in the three practices that distinguish samsara and nirvana, and then one will be liberated from samsara. Thus, if one practices at all times, the mind of the emanation body Vajrasattva and this very mind will become equal in intention. Having remembered such qualities, one should make that meaning the expanse. Thus, these are based on the third condensed meaning, the pure manifestation, and the way in which fortunate beings complete reality is shown with five inner meanings. The fourth condensed meaning of the branch, with words of similar basis and difference, shows transcendence of effort, and has two inner meanings: the actual teaching of cutting off deviations in the meaning of looking at the actual similar basis, and the teaching of overturning the three realms with the words of self-originated difference. Among them, the actual teaching of the similar basis, the actual cutting off of deviations in the meaning of looking, is shown with sixteen inner meanings, the first of which is the general explanation of the meaning of those, starting from "Then the rays of electricity" and so on.
Chinese
萨巴所示。从那以后，就是第三个被展示的“从那以后”。闪电的光芒是收集者的名字。从一切处远离云雾，是从生起圆满清净的发心而来的。导师是专注于咒语的功德而提问。普遍是周遍且圆满。善良是意义、文字、词语美好的显现。“拉”是祈请转变的词语。词语是依赖于言说，像这样向导师普贤祈请。唉唉，导师普贤，收集者向导师祈请后，我自己在之前的第二篇章中，以及在这一篇的开头，也领悟到安住在众生之中的智慧。安住在未来一切众生的相续中，以及安住在导师心中的智慧，是一个吗？还是不同的呢？我虽然领悟了，但为了未来众生的利益，我进行祈请。如何安住呢？这一切我为了未来之事并不了解。导师您具有自然而然的强大悲悯，请对我讲述。这样，展示了对第一个内容的总义进行提问。现在，第二个是导师回答的总的差别。为了断除心和明觉的错谬，展示了了知法性，即由“普贤导师”等所示。普贤是导师的体性。从没有形象和分别的口中，没有任何言说，而是从法身的自性加持中，这部续的当下之词语之王，一切都是导师自己没有说，而是显现在眷属之中，导师的言说是如梦一般的显现在各自的智慧中。那又是如何显现的呢？在没有被思虑的分别念所染污之时，是心中没有杂染之时。像这样安住是自己的心，以及本来就没有分别念存在，并且在明觉的自性中没有能取所取的自己的明觉，二者只是暂时相似，但心将引导至三界，而明觉将从轮回中解脱。因此，不要认为相似而放下，或者认为相似而从显现的层面上来说，是需要小心谨慎地进行要害的印持，因为这是原始解脱。
English
Sapa showed it. From then on, it is the third "from then on" that is shown. The light of lightning is the name of the collector. Being free from clouds from everywhere comes from the arising of perfect pure bodhicitta. The teacher is asking by focusing on the merits of the mantra. Universal is pervasive and complete. Goodness is the appearance of good meaning, letters, and words. "La" is the word for requesting transformation. Words rely on speech, and in this way, pray to the teacher Samantabhadra. Alas, alas, Teacher Samantabhadra, after the collector prayed to the teacher, I myself, in the previous second chapter, and at the beginning of this one, also realized the wisdom that dwells in sentient beings. Does the wisdom that dwells in the continuum of all future sentient beings and dwells in the heart of the teacher, is it one? Or is it different? Although I have realized it, I am praying for the benefit of future sentient beings. How does it abide? I do not understand all of this for the sake of the future. Teacher, you have natural and powerful compassion, please tell me. In this way, it shows that the general meaning of the first content is being asked. Now, the second is the general difference of the teacher's answer. In order to cut off the mistakes of mind and awareness, it shows the knowledge of the nature of reality, which is shown by "Teacher Samantabhadra" and so on. Samantabhadra is the nature of the teacher. From the mouth without images and distinctions, there is no speech at all, but from the blessing of the nature of the Dharmakaya, all these king of words of the present moment of this tantra, are not spoken by the teacher himself, but appear in the retinue, the teacher's words appear like a dream in their respective wisdom. And how does it appear? When it is not defiled by the differentiated thoughts of thinking, it is when there is no impurity in the mind. Abiding in this way is one's own mind, and one's own awareness that originally has no differentiated thoughts and has no object and subject in the nature of awareness, the two are only temporarily similar, but the mind will lead to the three realms, and the awareness will liberate from samsara. Therefore, do not think that they are similar and let go, or think that they are similar and from the level of appearance, it is necessary to be careful and seal the key points, because this is primordial liberation.
Chinese
因此，导师开示，要从普遍的差别中区分心和觉性的歧途。开示了要了知法性。现在是第三个，区分智慧的深邃体验和众生的思绪体验的歧途，开示了要了知显现为法性。所谓“无遮蔽”，是指外境粗细所不能遮蔽，所以通彻明亮。内部烦恼粗细所不能遮蔽，所以自显明亮。中间蕴、界、处所不能遮蔽，所以普遍明亮。自识觉性的国王，深邃明亮的大显现，以及众生的心识，持续不断地执着于各个对境。在知或能知的层面上是相同的。从本体一性的角度来说是相同的。觉性向各种对境散发是不同的。因此，第三个，区分智慧的深邃体验和众生的思绪体验的歧途，开示了要了知显现为法性。现在是第四个，通过区分禅修体验的歧途，开示了安住于法性。无论内外，不寻觅的法性显现，在显现之上安住的禅修。从中，自性实相的体验自然显现，以及依赖于脉的乐，和依赖于气的乐，让心得以休息。依赖于身的乐，有分别的乐和无分别的乐，两者在乐的层面上是相同的。其中，有分别的是世间，无分别的是出世间，除此之外是相同的。因为不依赖于前后的因果关系，所以是不同的。因此，第二个，区分禅修体验的歧途，开示了安住于法性。现在是第五个，区分忆念和无忆念的歧途，开示了流动为法性。没有在无忆念的教言中开示，也不是无情物，也不是无自性，觉性智慧遍及一切，觉性本身向外境显现，如同进入各不相同的对境一样遍及，以及由各种不同的分别念，思念过去、未来、现在三时，而产生的六道众生的各种不同的错觉。两种进入，从进入对境的层面上来说是相同的。那也是在法性层面上是相同的。从迷惑和不迷惑的层面上来说是不同的。因此，第五个，区分无忆念的歧途，开示了流动