English
The reason for the absence of delusion and obscuration. The reason why delusion and obscuration arise for the diligent. How the mind of enlightenment transcends all diligence. The fault of diligence through the ten natures. Explaining the nature of transcending all diligence. The second has three: brief explanation, detailed explanation, and summary. The second has two: obscuration by the four - mind, Kriya, Upa, and Yoga - and detailed explanation of delusion by the two - Maha and Anu. The third has two: the reason why each of the six vehicles is delusion and obscuration, and because of clinging, it is explained that everything including the two is delusion and obscuration. The seventh has four: from the beginning, it transcends all objects of focus. Because it transcends both the grasped and the grasper, it abides without anything to do from the beginning. Explaining the definition of delusion and obscuration. Explaining that everything is the mind of enlightenment. The first has five: the nature of mind transcends view and meditation. Transcending protection, vows, and diligence. Transcending unobstructed purification and progress. Transcending baseless determination and grasping. Transcending supreme secret elaboration. The third has four: brief explanation, detailed explanation, summary, and advice to abandon it. It has two: because the essence is one's own mind, it is originally blissful, transcending delusion and obscuration, and because it is established as transcending what can be done, it is explained that there is no delusion or obscuration. The seventh, everything is gathered into the mind of enlightenment, and the tenth chapter, which appears in the mind, has two: brief explanation and detailed explanation. It has two: general explanation of the perfect nature, and separate explanation. It has two: explaining that perfection arises from the nature of the all-creating, and explaining that the all-creating itself is fully endowed with everything. The first has seven: teacher, teaching, retinue, place, realm, time, and method of confession, a detailed explanation of perfection. The first has two: classification and nature. The second has two: brief explanation and detailed explanation. It has three: detailed explanation of the teachings of the Dharmakaya, Sambhogakaya, and Nirmanakaya. The first has two: general explanation of the three secrets, and separate explanation of Maha, Anu, and Ati. Second, explaining the teachings of the Sambhogakaya has two: general explanation of the three inner
Chinese
三种差别的解释。第三，解释化身的教法有四点：总的说明外道三种；为了谁的利益而宣说的理由；律藏、经藏、论藏三种的差别；意义的总结。其中有五点：数量、乘、经论、因果、由谁宣说的意义总结。第三，对圆满的眷属进行广说有两点：简略的说明；法身、报身、化身三种的眷属的广说。第四，对圆满的处所进行广说有两点：简略的说明；法身、报身、化身三种的处所的广说。第五，对圆满的刹土进行广说有两点：简略的说明；法身、报身、化身三种的刹土的广说。第七，对圆满的解说方式进行广说有两点：简略的说明；法身、报身、化身三种的广说。第二，对于一切作者自身圆满的显示圆满具有三点：以圆满的具足方式和理由进行简略的说明；以显现方式的差别进行广说；以安排方式的自性进行意义的总结。第一点有三点：三种圆满的具足方式；虽然分别叙述但归于一体的理由；这些的意义总结。第一点有两点：简略的说明；导师、教法、眷属的自性的广说。第二点有三点：三种导师的显现方式；三身事业的开展方式；三宝的具足方式。第一点有两点：简略的说明；以法身、报身、化身三种显现的广说。第二点有四点：与眷属的显现相符的导师的显现方式；与其智慧相符的教法的显现方式；三身显现的自性；事业所入的时节。第三，以安排方式的自性进行总结有两点：导师、教法、眷属三种的安排方式；一切作者自身的自性。如此显现出来的具有十大必要的广大经论，一切法的自性、本体、大悲三种的实相
English
Explanation of the three differences. Third, explaining the teachings of the Nirmanakaya has four points: general explanation of the three outer paths; the reason for speaking for whose benefit; the distinctions of the Vinaya, Sutra, and Abhidhamma; and the summary of the meaning. There are five points: number, vehicle, scriptures, cause and effect, and the summary of the meaning of who spoke it. Third, extensively explaining the perfect retinue has two points: a brief explanation; and an extensive explanation of the retinue of the three Kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Fourth, extensively explaining the perfect place has two points: a brief explanation; and an extensive explanation of the place of the three Kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Fifth, extensively explaining the perfect realm has two points: a brief explanation; and an extensive explanation of the realm of the three Kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Seventh, extensively explaining the perfect way of teaching has two points: a brief explanation; and an extensive explanation by the three Kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Second, showing that the all-creating one is complete with perfection has three points: briefly explaining the completeness of perfection with reasons; extensively explaining the appearance with distinctions; and summarizing the meaning with the nature of the arrangement. The first has three points: the completeness of the three perfections; the reason for gathering into one even though mentioned separately; and the summary of their meaning. The first has two points: a brief explanation; and an extensive explanation of the nature of the teacher, the teaching, and the retinue. The second has three points: the appearance of the three teachers; the way the three Kayas perform activities; and the completeness of the Three Jewels. The first has two points: a brief explanation; and an extensive explanation of the appearance as the three Kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. The second has four points: the appearance of the teacher in accordance with the appearance of the retinue; the appearance of the teaching in accordance with its wisdom; the nature of which of the three Kayas appears; and the time when the activity is engaged. Third, concluding with the nature of the arrangement has two points: the arrangement of the three: teacher, teaching, and retinue; and the nature of the all-creating one itself. Thus, with the ten great essential sutras and agamas that have been manifested, the reality of the three: nature, essence, and compassion of all dharmas.
Chinese
因为它如实地清晰显示了实相，所以说就像盲人睁开了眼睛。第二个意义是，解释法性超越了遮障，由《总集宝》的三十品来阐述，分为三部分：确定其自性的十品，超越因果的十品，以及无需寻觅而圆满的十品。第一部分有十品，其中第一品，即第十一品，确定一切法皆为普作，分为两个部分：概括性地阐述和详细地解释。其中有三个方面：概括性地阐述一切如何汇集于普作自性，详细地解释其自性，以及总结要义。第二部分有三个方面：阐述者，时间和法性被解释为普作自性；瑜伽三界，六续被解释为普作自性；三身三时佛，菩萨被解释为普作王。第二个意义是，第十二品，心性普作王是一切续部和教言的根本，分为两个部分：概括性地阐述和详细地解释。其中有三个方面：总体上阐述一切教言的源头是普作自性，详细地解释其自性，以及通过汇集于普作自性来总结要义。第二部分有七个方面：阐述为一切大教言之王，解释为一切口诀的根本，是经部和续部的总释，被认为是所有教法的顶峰，宣说了所有乘的精髓，生起大智慧的光芒，斩断一切分别念和烦恼之网。第三个意义是，第十三品，确定地解释心性普作，分为两个部分：概括性地阐述和详细地解释。其中有四个方面：阐述五种解释方式的类别，陈述顺序，解释必要性，以及说明词义。第三部分有五个方面：历史，根本，瑜伽，必要性，以及通过词义来解释必要性。第四部分有五个方面：历史，根本，瑜伽，必要性，以及通过词义来说明词义。第四个意义是，第十四品，心性普作超越因果行为的意义，必须对非器保密的品，分为两个部分：概括性地阐述和详细地解释。其中有四个方面：劝诫保密普作菩提心，如实宣说反而是过失，阐述保密与不保密的差别，以及根器
English
Because it clearly shows the reality as it is, it is said to be like opening the eyes of a blind person. The second meaning is that explaining the nature of reality as transcending obscurations is elucidated by the thirty chapters of "The All-Unifying Precious One," which are divided into three parts: ten chapters that ascertain its very nature, ten chapters that transcend cause and effect, and ten chapters that are complete without seeking. The first part has ten chapters, of which the first, the eleventh chapter, ascertains that all phenomena are the very nature of the All-Creating King, and is divided into two parts: a concise presentation and a detailed explanation. There are three aspects to this: a concise presentation of how everything converges into the All-Creating King's nature, a detailed explanation of its nature, and a summary of the meaning. The second part has three aspects: the teacher, time, and the nature of reality are explained as the All-Creating King's nature; the three realms of yoga, the six tantras are explained as the All-Creating King's nature; the three kayas, the three times Buddhas, and Bodhisattvas are explained as the All-Creating King. The second meaning is that the twelfth chapter, the mind-essence All-Creating King is the root of all tantras and agamas, and is divided into two parts: a concise presentation and a detailed explanation. There are three aspects to this: generally presenting the source of all agamas as the All-Creating King's nature, explaining its nature in detail, and summarizing the meaning by converging into the All-Creating King's nature. The second part has seven aspects: presenting it as the king of all great agamas, explaining it as the root of all instructions, being a general commentary on all sutras and tantras, being proclaimed as the pinnacle of all teachings, proclaiming the essence of all vehicles, the arising of the light of great wisdom, and cutting the net of all conceptualizations and afflictions. The third meaning is that the thirteenth chapter, definitively explaining the mind-essence All-Creating King, is divided into two parts: a concise presentation and a detailed explanation. There are four aspects to this: presenting the categories of the five modes of explanation, stating the order, explaining the purpose, and stating the definition. The third part has five aspects: history, root, yoga, purpose, and explaining the purpose through the meaning of the words. The fourth part has five aspects: history, root, yoga, purpose, and stating the definition through the meaning of the words. The fourth meaning is that the fourteenth chapter, the meaning of the mind-essence All-Creating King transcending cause and effect actions, the chapter on necessarily concealing it from those who are not vessels, is divided into two parts: a concise presentation and a detailed explanation. There are four aspects to this: advising to conceal the All-Creating King's bodhicitta, the fault of explaining it literally, explaining the difference between concealing and not concealing, and the faculties
Chinese
不向贤哲隐瞒地显示出来。第二部分有四点：没有三身导师，就不会圆满；没有三导师的慈悲，就不会产生利益众生之事；没有三导师的教法，就没有乘的区别；没有三乘的修持，就无法从轮回的痛苦中解脱。第五个意义是显现普作，然后解释一切法的第十五品有两个方面：简略地显示，以及详细地解释。其中有三点：显现导师、眷属和教法这三者而安座；宣称不要在自己的心——普作之外去寻找；显示这一切心性即是如是性，也就是普作的自性。第一部分有三点：显现三种圆满；显示如何产生的方式；劝诫将此传授给他人。第一部分有两个方面：简略地显示显现的方式，以及通过分类详细地解释。其中有三点：以名相和自性来显现导师的方式；以体性和分类来显现眷属的方式；以体性、自性和慈悲来显现确定意义的方式。第二，眷属宣称不要在自己的心之外去寻找，这有三点：显示一切圆满都是心性；在心之外寻找的过患；以及自性大圆满显现给最上等的人的方式。第二部分有六点：执着于无二菩提心的舍取、亲疏自相，声闻乘无法见到真实的意义；执着于对治和建立无二之心的舍弃和阻碍的相，缘觉远离法性；心性超越建立和破除，安住在净化、行持、所作的菩萨远离无生；法性超越清净和解脱，外内清净结合的事部与实相相违背；在无二取舍的意义上，执着于禅定为取舍的瑜伽远离无二；超越任运成就的功用，执着于普作的作为，生起次第和圆满次第的摩诃阿努瑜伽远离心髓智慧。第三，显示这一切心性即是如是性，也就是普作的自性，这有四点：因果乘无法理解；宣说如实之实相