Chinese
啊里嘎里甚深地显示。这样说，啊里嘎里在这里是普贤和普贤母，以及无二的意思。是清净和调伏幻化世界的行为。其中，短阿是不生一切的意思。长阿是慈悲的行为不间断的意思。短嘎是做的意思，以大智慧自在地掌控一切的意思。长嘎是使众生从一处到另一处的意思。拉是，叫做拉亚底格日纳，是接受和执持的意思。咕咕如果分开来说，从形状的角度来说，叫做像大象的鼻子，是大慈悲不舍弃众生的总持的意思。从声音的角度来说，叫做伊士底陵嘎，是以大智慧的总持执持一切法的的意思。如果和拉结合起来来说，是精通方便和智慧甚深的行为的意思。它显示了如何行事的方法，那就是：它是阿和美丽的达，如波和肢体舒展般，在整个世界的行境中，出现佛语的甚深。这样说，其中，阿是长阿，是大慈悲的行为不间断的意思。美丽的达是行为，美丽是说大智慧清净且安住在无戏论的境界中，并且不从那里移动，叫做达的是智慧的自性，是月轮的形象。波是说在那二者的境界中，使一切众生解脱，那也不是在别处，而是众生的共同行为，虽然是这样，但是对于具有业缘和福分的人来说，会根据根器的次第而显现救护，对于没有福分的人来说，甚至也不会显现。虽然那样不显现，但是方便和智慧的自性如肢体舒展般共同遍布，所以说，如波和肢体舒展般，在整个世界的行境中，出现佛语的甚深。大鹏鸟中也说，如果考察则无，如果安住则出现大的利益，虽然不明显显现，但以执着从各方面圆满，是开示远离自他和分别的导师。
English
Āli Kāli is shown to be very profound. It is said that Āli Kāli here means Samantabhadra and Samantabhadri, and non-duality. It demonstrates the activity of purifying and subduing the illusory world. Among them, short A means that all are unborn. Long Ā means that the activity of compassion is continuous. Short Ka means doing, which means to freely control everything with great wisdom. Long Kā means to move beings from one place to another. La is called Layati Grina, which means to receive and hold. Gugu, if explained separately, from the perspective of shape, is called like an elephant's trunk, which means the dharani of great compassion that does not abandon beings. From the perspective of sound, it is called Istrilinga, which means that the dharani of great wisdom holds all dharmas. If combined with La, it means to be proficient in the profound activities of skillful means and wisdom. It shows how it acts, that is: It is A and beautiful Ta, like Pa and the spreading of limbs, in the realm of the entire world, the profoundness of the Buddha's words arises. It is said that among them, A is long A, which means that the activity of great compassion is continuous. Beautiful Ta is the activity, beautiful means that great wisdom is pure and dwells in the state of non-elaboration, and does not move from there. Ta is the nature of wisdom, the image of the moon mandala. Pa means that in the state of those two, all beings are liberated, and that is not elsewhere, but is the common behavior of beings, although it is so, but for those who have karmic connections and merit, it will appear to protect according to the order of the senses, and for those who have no merit, it will not even appear. Although it does not appear in that way, the nature of skillful means and wisdom is commonly pervasive like the spreading of limbs, so it is said, like Pa and the spreading of limbs, in the realm of the entire world, the profoundness of the Buddha's words arises. It is also said in the Great Garuda, if examined, there is nothing, if one abides, great benefits arise, although it does not appear obviously, it fulfills all aspects with attachment, it is the teacher who reveals the separation from self and other and distinctions.
Chinese
《宝藏论》。其中说道：“已成就一切之境无有，无我之慈悲被宣说。”以及“为了境而执着，于境上回向之对境无有。”等等。菩提心虽然没有可以显现的法，却能满足一切的需求和愿望；虽然不执着于自和他，却能圆满自他的利益；虽然没有可以成就的境，却能生起无我的慈悲；虽然为了众生而以大悲执着，却没有完全回向的对境，这就是无我的慈悲。在《见解宝灯论》中也说：“智慧无有处所，远离执着的尘垢，却以慈悲不厌倦众生界。”还说，在《方便和智慧明灯论》中：“众生和佛陀在真谛上是同一种方式，如果知道自己的心性就是佛，那么就没有什么需要从其他地方去成就的了。因此，也没有什么需要断除的。如果认识到这样的法之方式，就会对无明者生起完全的慈悲。生起慈悲之后，通过幻化的禅定，随意示现利益他人的方便之行。”所说的道理也是如此。总之，通过证悟法性平等无二，慈悲不会变得狭小，就像佛陀和菩萨一样。通过执着于事物，慈悲不会变得广大，就像声闻和凡夫一样。下乘的道理中说，通过祈愿和修习的力量，会产生色身的功德。这样说也只是业力的力量而已，不是无二菩提心的力量。就像《大鹏金翅鸟经》中说：“声音和广大，对境和显现，如幻术师的图画之相。生起和融入，智慧昏昧，从其力量中生起。”意思是说，依靠对殊胜佛法的经典和佛陀的专注，即使是显现出伟大的功德，也像是幻术师所变的幻象，或者像是图画，其本质并没有高低之分，但显现上却有高低之别。这就像由于某种遮蔽的因缘而显现一样。因此，由于伴随着对境和伴随着生起融入之念的遮蔽，伟大的智慧
English
The Precious Treasury. It says, "The realm of accomplishing all is without a place, selfless compassion is taught." And, "Attached to objects, there is no object for dedicating to objects." Etc. Although the mind of enlightenment has no dharma to be manifested, it fulfills the needs and desires of all. Although it does not fixate on self and other, it perfects the benefit of self and other. Although there is no object to be accomplished, selfless compassion arises. Although attached with compassion for sentient beings, there is no object for complete dedication, this is selfless compassion. Also from the Precious Lamp of View, "Wisdom has no place, free from the dust of attachment, yet compassion does not weary of the realm of sentient beings." It also says, from the Lamp of Clear Method and Wisdom, "Sentient beings and Buddhas are truly of one way, if one knows that one's own mind is the Buddha, then there is nothing to be accomplished from elsewhere. Therefore, there is nothing to be abandoned. Having recognized such a way of dharma, complete compassion arises for the ignorant. Having arisen compassion, through the illusory samadhi, whatever is shown is the conduct of skillful means to benefit." The way it is said is also like that. In short, by realizing the equality of dharma as non-dual, compassion does not become small, like Buddhas and Bodhisattvas. By seeing things as real, compassion does not become great, like Hearers and ordinary beings. In the way of the lower vehicle, from the power of aspiration and meditation, the qualities of the form body will arise. Saying that, it is merely the power of karma, not the power of the non-dual mind of enlightenment. As it is said in the Great Garuda, "Sound and vastness, object and appearance, like the appearance of a magician's painting. Arising and entering, wisdom is obscured, from its power it arises." It means that, relying on the scriptures of the sacred Dharma and the focus on the Buddha, even the appearance of great qualities, is like the illusion created by a magician, or like a painting, whose essence has no high or low, but the appearance has high and low differences. This is like appearing due to some obscuring cause. Therefore, due to the obscuration accompanied by the object and accompanied by the thought of arising and entering, great wisdom
Chinese
由于被遮蔽和昏暗所控制，会产生看似功德的现象。然而，那并非菩提心的自性功德。无需多言，大圆满的法门中，没有佛法不圆满的过失。这是宣说大圆满正法的章节，第五品。现在，对于那些无法如实安住于大圆满法门的人，将要阐述通过努力和方法来寻找道路，这也要以大圆满的见地来把握。因为菩提心大乐是佛法的根本，它能去除一切束缚的疾病。如是说：从修持菩提心出发，没有普贤行愿所摄持的善法，无论是什么，普贤行愿的行为也是魔业，终将耗尽并走向终结。与此相反，即使是魔业，也被称为菩提行。就像这样说的。因此，调伏心的方法，在波罗蜜多的法门和密咒的法门中，显现出许多途径。例如，舍弃禅定的六种过失，消除十种障碍的禅定，是解脱之道。也有说：舍弃五种过患，具备八种作用的等持，是解脱之道。也有说：对于蕴、界、处之法，进行执持、假立、遮止、开显、摧毁的等持，是解脱之道。也有说：调伏自性难以调伏的六种法，进行念诵和禅定，是解脱之道。也有说：专注于身、心、本尊三者的等持，是解脱之道。像这样等等，虽然说了许多调伏心的方法，但既不能全部见到，也不能全部阐述，所以暂时只说这些。阐述这些门径，是因为众生由于各自的意乐而进入不同的途径，而且彼此之间也能互相帮助，所以才说了这些。其中，禅定的六种过失是：由于生起感觉而散乱，由于昏沉睡眠而迟钝，由于固执而执着这三种，是止观不能胜任的过
English
Due to being obscured and darkened, phenomena that appear like qualities arise. However, those are not the qualities of the nature of Bodhicitta. There is no need to say much, in the Great Perfection's teachings, there is no fault of the Buddha's Dharma being incomplete. This is the section on teaching the Great Perfection itself, the fifth chapter. Now, for those who cannot abide as they are in the manner of the Great Perfection, the method of seeking the path through effort will be taught, and that should also be grasped with the view of the Great Perfection. Because the Bodhicitta, great bliss, is the root of the Dharma, it removes all diseases of bondage. As it is said: Starting from the cultivation of Bodhicitta, any virtuous Dharma not seized by Samantabhadra's aspiration, whatever it may be, the conduct of Samantabhadra is also the work of Mara, which will be exhausted and come to an end. Actions endowed with that, even the work of Mara, are said to be the conduct of Bodhi. It is like that which is said. Therefore, the methods of taming the mind, appear in many ways in the Paramita path and the Secret Mantra path. For example, abandoning the six faults of meditation and eliminating the ten obscurations, meditation is the path of liberation. It also says: Samadhi that abandons the five faults and possesses the eight activities is the path of liberation. It also says: For the Dharmas of the aggregates, elements, and sense bases, the Samadhi of grasping, imputing, blocking, opening, and destroying is the path of liberation. It also says: Taming the six Dharmas that are difficult to tame by nature of the mind, recitation and meditation are the path of liberation. It also says: Samadhi that focuses on the body, mind, and deity is the path of liberation. Like this and so on, although many methods of taming the mind have been taught, one cannot see them all, nor can one explain them all, so for now, only these will be explained. These doors are taught because beings enter different paths according to their individual inclinations, and they can also help each other, so these are explained. Among them, the six faults of meditation are: being distracted by the power of arising feelings, being dull due to drowsiness and sleepiness, and being attached due to stubbornness, these three are faults that make calm abiding unsuitable.
Chinese
是这样的。其中前两种，譬如油灯被外面的风吹动也不明亮，即使挡住自己附近的風，也会面临死亡或接近死亡。同样，心安住时，即使被各种各样的造作所动摇也会散乱，即使挡住自己附近的造作，心性也会面临停止或不停止。因此，要挡住其他的造作，不要挡住自己的造作。第三种是后一个念头总是落在前一个念头上，譬如水滴一样。这虽然只能用于一个所缘，但没有进入不可思议的禅定之境的方法，这是障碍。关于毗钵舍那的三种障碍，所谓的“因执著而阻碍”，是指由于缺乏证悟诸法无我的智慧，无论禅定的境界显现什么，都无法脱离执著，从而阻碍解脱，成为障碍。所谓的“因有无而退失”，是指由于对诸法依缘而生的道理感到迷惑，无论如何思考都会落入有无的极端，从而导致智慧退失，成为障碍。所谓的“因知识狭隘而流转”，是指由于闻思的智慧狭隘，不知道如何进入禅定的境界，就像鸟儿撞到黑暗一样，心会流转和停止，成为障碍。这些虽然是实际的障碍，但由于它们会阻碍止观的生起，因此被称为过患严重的六种外禅定之过。其中，仅仅是分别念散乱的过患，也说了五种过患，就像这样说：粗分别念如山，相续、行、感受和生起感受这五种过患要断除。分别念有粗细两种，相有大小两种，行有长短两种，同样感受有明显和不明显，生起感受显现为两种，即快速和缓慢。这样说。这些虽然在分别念的类别上相似，但通过粗细的区别和形态的区别来区分。其中形态的区别是：分别念是通过寻找事物的实体来区分，相是通过执着和抓住来区分，行是通过持续来区分，感受是通过体验来区分，生起感受是通过生起和消失来区分。