English
The fifth chapter, arising from self-nature, has two parts: briefly showing the way to enter, and explaining it in detail. Therein are three parts: although many vehicles are shown from the realm of suchness, it does not deviate from the nature of dharmata; showing its meaning as like the sky; it must be determined that everything is the nature of dharma. Therein are two parts: to be determined by three things: example, meaning, and sign, and showing that it cannot be understood by other examples. The third chapter, the sixth chapter showing the essence of the All-Creating Suchness as perfect, has two parts: briefly showing the way to enter, and explaining it in detail. Therein are two parts: first, showing the nature of the inherent suchness that has always existed from the beginning of all; and extensively explaining it through questions and answers. Therein are three parts: advising to ask about the meaning of what was asked, the actual asking, and extensively speaking about its answer. Therein are five parts: briefly showing that suchness is the perfect nature; explaining the place and palace separately; stating the retinue and teacher separately; extensively showing the realm of existence; how the perfect dharma is arranged. The second part has two: suchness is the place of great enlightenment, and the palace of empty-clear self-arisen wisdom. The third part has three: the nature of the retinue surrounded by the sentient beings of the three realms and the Buddhas of the three times, and the nature of the teacher who does not abide and is free from elaboration. The fifth part has four: by what is the nature of the vehicle shown, keeping it secret from those who are not vessels, extensively explaining the categories. Therein are five parts: everything is done by the All-Creating itself; being confused by clinging to the play of the All-Creating Suchness as something else; how all appearances, samsara, and nirvana rely on one nature; not encountering the true meaning because of not realizing it; showing everything as the mind of enlightenment. The second part has five: wandering in samsara due to not understanding it; the faults of accepting and rejecting suchness; the delusion of cause and effect is continuous; not seeing the meaning of no acceptance or rejection; being far from the dharmata that is beyond effort and accomplishment. The third part has four: the realm is the great spontaneously accomplished; the example is like the sky; appearances are originally Buddhas; combining its example and meaning. The fifth part has three: root
Chinese
显示一切行为的自性。从中产生乘的方式。无论如何显现，其根本不是其他，而是法性。第二部分有八点：讲述宣说多种乘的续部，显现三种圆满的方式，分为四种瑜伽，显示五种伟大，消除诽谤，舍弃执着于勤奋修持，分为九乘，总结要义。第三部分有两点：显示一切是心的自性，以及未曾宣说心之外的法。第四部分，在第七品中，显现所有法无二的自性，即显现自心，有两点：简要显示本品要义，以及详细解释。其中有三点：宣说从法性无所缘而显现法性的方式，以赞颂和提问的方式请问轮回和涅槃的自性，以及广泛解释其答案。其中有六点：显示一切的初始是任运成就的共同基础，从中生起大悲智慧，劝诫听闻各自显现的意义，区分依赖于心的法理，显示因果乘的自性，确定一切皆汇聚于大圆满，以及赞叹证悟此理之人。第三部分有四点：在极其无所事事的状态下，显示一法自性清净，为了喜欢各种戏论者而宣说多种乘，区分这二者的自性，以及阐述即使说不同，但在意义上归于一体的理由。第四部分有三点：以因果乘分为二谛的方式简要显示，将名相乘作为因的方式，以及详细解释将密咒乘作为果的方式。第二部分有三点：阐述先前之因后来产生果的理由，以及阐述由于迷惑而产生痛苦，从而宣说轮回和涅槃的取舍。其中有两点：简要显示，以及详细解释。其中有四点：由于无明的本性而形成世界，由于迷惑而产生痛苦，因此显示轮回应舍弃，宣说涅槃应获取，以及讲述该乘的定义。第三部分有两点：作为果的定义，以及详细解释自性。其中有两
English
Showing the very nature of all actions. From that, the manner in which the vehicles arise. However it may appear, its root is not other than the dharmata. The second has eight points: stating the tantra that teaches many vehicles, the way in which the three perfections appear, dividing into four yogas, showing the five greatnesses, dispelling slander, abandoning attachment to effort and accomplishment, dividing into nine vehicles, and summarizing the meaning. The third has two points: showing that all is the nature of mind, and that no dharma other than mind has been taught. The fourth, in the seventh chapter, which manifestly shows that all dharmas are of a non-dual nature, namely one's own mind, has two points: briefly stating the meaning of the chapter, and explaining in detail. There are three points: explaining the manner in which the nature of phenomena appears from the absence of focus on the dharmata, requesting the nature of samsara and nirvana by way of praise and questions, and extensively explaining the answer to that. There are six points: showing that the beginning of all is the spontaneously accomplished common ground, advising to listen to the meaning of the individual appearances as compassion and awareness arise from that, distinguishing the dharma principles that depend on the mind, showing the nature of the cause-and-effect vehicle, establishing that all is completely gathered into the Great Perfection, and praising the person who realizes that very thing. The third has four points: showing that one dharma is naturally completely pure in the utterly unelaborated state, explaining many vehicles for the sake of those who delight in various elaborations, distinguishing the nature of those two, and stating the reason why they converge into one meaning even though they are spoken of as different. The fourth has three points: briefly showing the cause-and-effect vehicle by dividing it into two truths, the way in which the characteristic vehicle is established as the cause, and extensively explaining the way in which the mantra vehicle is established as the result. The second has three points: stating the reason why the result is later accomplished from the earlier cause, and explaining the acceptance and rejection of samsara and nirvana because suffering is accomplished through delusion. There are two points: briefly showing, and explaining in detail. There are four points: the world is formed by the nature of ignorance, suffering is accomplished through delusion, therefore showing that samsara should be abandoned, explaining that nirvana should be accepted, and stating the definition of that vehicle. The third has two points: the definition of what is established as the result, and extensively explaining the nature. There are two
Chinese
总之，外道顺世派的二种乘总的显示，内道密咒乘分别的解说。其中有三：宣说生圆二次第的自性，显示阿底无二的自性，以及宣说依于下乘的利益。其中有二：总的显示，以及广的解说。第五，心性之外没有另外成就的佛的理证，第八品有二：总的显示，以及广的解说。其中有三：从心性自生智慧中安置一切法的方式，四种瑜伽的差别显现方式，以及显示上下瑜伽的差别方式。第一有五：安置为三身的方式，由此所显示之法，将因果各自区分，那些也显示于法界如来藏中，如来藏的差别，从一个本体的自性中，四种瑜伽如何显现的方式。第一有三：心性如来藏圆满本来安置的方式，三身的体性差别，以及大悲自生智慧显现为轮涅二者的方式。第二，四种瑜伽的差别有三：四种瑜伽从一个心性中区分，必须确定四种差别的自性，以及以四种差别广大解说其意义。第二有二：瑜伽、嘛哈、阿努三者没有领悟真实的意义的解说，以及阿底显示为不作整、自然安住的体性。第三有四：有情瑜伽，大瑜伽，完全瑜伽，极瑜伽的意义，以四种瑜伽具足而广大解说。第三，解说上下瑜伽的差别有二：以上三种瑜伽没有同时领悟心性真实的意义，以及阿底显示领悟的方式。第六，心性超越功过，因此过失和障碍从根本上清净的第九品有二：总的显示，以及广的解说。其中有七：本性心性，普作自体，由于超越修习、行持、断除、对治，因此显示过失和障碍从本以来清净的自性，没有领悟此理，对于勤作修持者产生过失和障碍的方式，真实的意义
English
In summary, the two vehicles of the outer Tirthikas are generally shown, and the inner Mantrayana is specifically explained. There are three aspects to this: stating the nature of the two stages of generation and completion, showing the non-dual nature of Ati, and explaining the benefits of relying on the lower vehicles. There are two aspects to this: a brief presentation and a detailed explanation. Fifth, the eighth chapter on the reasoning that a Buddha is not established separately from the nature of mind has two parts: a brief presentation and a detailed explanation. There are three aspects to this: how all phenomena are arranged from the self-arisen wisdom of the nature of mind, how the distinctions of the four yogas appear, and how the differences between higher and lower yogas are shown. The first has five aspects: how it is arranged into the three kayas, how the teachings are distinguished into cause and effect, how these are also shown in the realm of suchness, the distinctions of suchness, and how the four yogas appear from the nature of one essence. The first has three aspects: how the nature of mind, the suchness, is perfectly arranged from the beginning, the distinctions of the three kayas, and how the self-arisen wisdom of compassion appears as samsara and nirvana. Second, the distinction of the four yogas has three aspects: the four yogas are distinguished from one nature of mind, the nature of the four distinctions must be determined, and the meaning of this is extensively explained by the four distinctions. The second has two aspects: the explanation that the three, Yoga, Maha, and Anu, do not realize the true meaning, and Ati shows the nature of being naturally abiding without contrivance. The third has four aspects: extensively explaining the meaning of Sentient Being Yoga, Great Yoga, Complete Yoga, and Utmost Yoga as being complete with the four yogas. Third, explaining the difference between higher and lower yogas has two aspects: the three higher yogas do not realize the true meaning of the nature of mind all at once, and Ati shows how to realize it. Sixth, the ninth chapter on how the nature of mind is beyond faults and qualities, so faults and obscurations are purified from the ground up, has two parts: a brief presentation and a detailed explanation. There are seven aspects to this: showing the nature of the essence of mind, the all-creating self, being beyond cultivation, practice, abandonment, and antidote, so faults and obscurations are pure from the beginning; how faults and obscurations arise for those who strive and practice without realizing this; the true meaning
Chinese
对于无有迷误和遮障之理。对于勤奋者产生迷误和遮障之原因。菩提心超越一切勤奋之方式。以自性进行勤奋之过患。宣说超越一切勤奋之自性。第二有三：略示、广说、总结。第二有二：以四种——心意、事部、行部、瑜伽——遮障，以及以二种——摩诃、阿努——广说迷误。第三有二：各自六种乘为迷误和遮障之原因，以及由于执持，宣说包括二者的一切皆为迷误和遮障。第七有四：原本即已超越一切所缘。由于超越能取所取二者，原本即无有可为之事而安住。宣说迷误和遮障之定义。宣说一切皆为菩提心。第一有五：心性超越见修。超越守护、禁戒、勤奋。超越无障、清净、行进。超越离基、决定、执持。超越殊胜、秘密、戏论。第三有四：略示、广说、总结、劝诫舍弃彼。彼有二：由于本体为自心，故原本安乐，超越迷误和遮障，以及安立彼超越可为之事，故宣说无有任何迷误和遮障。第七，一切皆汇集于菩提心中，以及于心中显现之第十章有二：略示和广说。彼有二：总示圆满之自性，以及分别解说。彼有二：宣说从普作之自性中圆满产生，以及宣说普作本身圆满具足一切。第一有七：导师、教法、眷属、处所、刹土、时间、忏悔方式，广说圆满。第一有二：分类和自性。第二有二：略示和广说。彼有三：广说化身、报身、法身之教法。第一有二：总示三种秘密，以及分别解说摩诃、阿努、阿底。第二，宣说报身之教法有二：总示三种内