Chinese
如是宣说“我即是转变，我即是受用”等。外道也认为一切法都是由心迷惑而强加安立的，因此他们认为一切都是心的显现。而此（处）则是，外在所取的对境，完全清净，是空性的法性，如幻；内在能取的有心，完全清净，是自证的智慧，如幻。无有能缘和所缘，在稀有身语意功德事业的坛城中自在，为了受用一切法为智慧完全清净的自性界，自他以及分别的势力也成为真实的完全清净。因此，此论典确定是无上乘的顶峰。如是宣说。世尊所说的乘的次第，也是努力于根器的差别。有些是就外在对境的差别而说的，是密意。有些是就内在和对境二者而说的，虽有宣说，但未曾宣说阿赖耶需要断除。有些虽然是就此而宣说，但未曾宣说在圆满大圆满的坛城中，本自任运成就的法性。而此处则是，外在和内在，包括阿赖耶习气的一切，都显示为究竟的法性空性的自性。显示究竟在世俗中，如同圆满大圆满的坛城中本自成佛般安住。因此说：空性无我，本智身语意，无有能缘所缘，自在忆念，稀有身语功德的净土之外，没有其他的，它就是如此。因此说：为了自在，为了受用，自他以及分别的相续，完全清净，是无上乘的顶峰。如是，自他以及分别的相续三者完全清净，因此确定是无上乘的顶峰。那么，世尊所说的五种乘，那些道理的差别，如果五种因不同，难道果也不同吗？或者是一样的呢？回答说：四乘的解脱，安住于一乘的果中。如是宣说。上面所说的天人和人乘等
English
Thus, it is said, "I am the transformation, I am the enjoyment," and so on. The outsiders also believe that all dharmas are forcibly established by the delusion of the mind, so they think that everything is a manifestation of the mind. But here, the external object of grasping is completely pure, the nature of emptiness, like an illusion; the internal mind of grasping is completely pure, the self-aware wisdom, like an illusion. Without the object and subject of focus, it is free in the mandala of wondrous body, speech, mind, qualities, and activities. In order to enjoy all dharmas as the completely pure realm of wisdom, self, other, and the power of discrimination also become truly completely pure. Therefore, this treatise is definitely the pinnacle of the unsurpassed vehicle. Thus it is said. The order of vehicles spoken by the Bhagavan is also an effort to differentiate the capacities of beings. Some are spoken in terms of the difference of external objects, which is the intended meaning. Some are spoken in terms of both internal and external objects, although there are teachings, but it has not been taught that the Alaya needs to be abandoned. Although some have spoken of this, they have not spoken of the nature of spontaneous accomplishment in the mandala of the Great Perfection. But here, everything external and internal, including the Alaya and its habitual tendencies, is shown to be the essence of ultimate reality, the nature of emptiness. It shows that the ultimate is in the relative, abiding as if it were originally enlightened in the mandala of the Great Perfection. Therefore, it is said: Emptiness, selflessness, primordial wisdom, body, speech, and mind, without object and subject of focus, freely remember, other than the pure lands of wondrous body, speech, and qualities, there is nothing else, it is just like that. Therefore, it is said: For the sake of freedom, for the sake of enjoyment, the continuum of self, other, and discrimination, completely pure, is the pinnacle of the unsurpassed vehicle. Thus, the three, self, other, and the continuum of discrimination, are completely pure, therefore it is determined to be the pinnacle of the unsurpassed vehicle. Then, the five vehicles spoken by the Bhagavan, those differences in reasoning, if the five causes are different, will the results also be different? Or are they the same? The answer is: The liberation of the four vehicles abides in the fruit of one vehicle. Thus it is said. The vehicles of gods and humans mentioned above, etc.
Chinese
四者是，从轮回的苦海中必定解脱。虽然各自能获得其果报，但却不能获得无上的大菩提。其他的人说，如果菩萨乘可以说从轮回的苦海中必定解脱，那么人天乘说从轮回的苦海中必定解脱，是基于什么意图而说的呢？回答说，人天乘说从轮回的苦海中必定解脱，虽然不仅仅是指仅仅从轮回中解脱，但就像国王的妃子怀孕，虽然生产时不能确定是男孩还是女孩，但最初怀孕时说妃子怀孕一样，人天乘虽然不仅仅是从轮回的苦海中必定解脱，但却是无上大菩提的基础的一部分，而且三恶道的痛苦也是轮回的一部分，因此是基于从这些之中必定解脱的意图。圣者独觉也依赖于比下两者更深的智慧，积累福德资粮也是在自己的智慧显现之后，也接近于努力去做。这样说。又说，这样人天乘，以及声闻和独觉的境界，为什么菩萨乘不以果的自性而存在呢？那也是因为无上乘，主要是指金刚乘，以及殊胜的进入，以及成为三地的差别的原因。从大瑜伽续部中，菩萨慈氏所摄持的缘故。安住于一乘之果。这样说，其中的“之”字，是指四乘是因，而不是指一乘安住于果，四乘各自的果报如何安住，对于外道来说是众所周知的。那些“之”字，也包含在圆满大果之中，并且从中产生，这也是这样说的。例如，无论多少水都从大海中产生，又再次汇入大海一样。因此，这个大乘的因是，五烦恼和欲望。
English
The four are: definitely emerging from the ocean of samsara. Although each of them can obtain their respective fruits, they cannot obtain the unsurpassed great Bodhi. Others say, if the Bodhisattva Vehicle can be said to definitely emerge from the ocean of samsara, then what is the intention behind saying that the Vehicle of Gods and Humans definitely emerges from the ocean of samsara? Answer: Although the Vehicle of Gods and Humans saying that it definitely emerges from the ocean of samsara does not only mean liberation from samsara, it is like saying that a king's consort is pregnant, although it cannot be determined whether it will be a boy or a girl at the time of birth, it is similar to saying that the consort is pregnant at the time of the first pregnancy. Although the Vehicle of Humans and Gods is not only about definitely emerging from the ocean of samsara, it is a part of the foundation of unsurpassed great Bodhi, and the suffering of the three lower realms is also a part of samsara. Therefore, it is based on the intention of definitely emerging from these. The Noble Pratyekabuddha also relies on deeper wisdom than the lower two, and accumulating merit is also after one's own wisdom has manifested, and it is also close to making efforts to do so. This is how it is said. Furthermore, why is it that the Bodhisattva Vehicle does not exist as the nature of the fruit in the realms of Humans and Gods, as well as the Hearers and Solitary Realizers? That is also because the Unsurpassed Vehicle mainly refers to the Vajra Vehicle, as well as the entering of excellence, and because it becomes the difference of the three grounds. From the Great Yoga Tantra, it is because it is encompassed by the Bodhisattva Maitreya. Abiding in the fruit of one vehicle. It is said that the word "of" indicates that the four vehicles are the cause, and does not indicate that one vehicle abides in the fruit. How the respective fruits of the four vehicles abide is well known to outsiders. Those words "of" are also included in the great fruit of perfection, and also arise from it, and this is also what is said. For example, just as however much water arises from the great ocean, and then merges back into the ocean. Therefore, the cause of this Great Vehicle is the five afflictions and desires.
Chinese
是的。也就是欲界的烦恼和果的种类。这样，通过正确地认识胜义谛，如果详细观察各种乘的区别和一切法的自性，那么胜义中一切法无自性，世俗中一切皆可成立。对此，正确认识有三种：如来、菩萨和具有法眼的瑜伽士。所谓“认识”的意义是：从外境中，从等持定中起立后，以清净的世间智慧为了众生的利益而正确地认识。这里是从法界大地的状态中起立后，以个别的分别念的智慧对众生和一切法的自性和相状进行观察。如果这样观察和分析，会显现什么呢？胜义中，一切法是法性菩提心，从无自性中，世俗中一切世间事物都会显现。这些都是清净的，胜义世俗圆满大圆满的坛城，不住涅槃和密咒的共同成就等等都可以成就。瑜伽士跟随这两者，以教证和无倒的智慧进行观察，现证那个意义，通过获得等持的自在，从上到上地增上毗钵舍那，同样，一切法在世俗中感受不同的痛苦，由于不同的乘，如来为了众生的利益而事业圆满后入灭，因此，正法也会隐没。“如果存在作用，为什么？自性中没有衰败。”这样说，因此，一切法在胜义中无自性，世俗中，如来最初从母亲的子宫中诞生，中间事业圆满，最后入灭。这样说也是为了调伏无明的众生而这样示现的，如果从胜义谛的角度来说，成佛不会入灭，这样不入灭，从他的口中说出的法也不会隐没。
English
Yes. That is, the afflictions of the desire realm and the types of fruits themselves. Thus, if one thoroughly examines the distinctions of vehicles and the nature of all phenomena through correct understanding, then in ultimate reality, all phenomena are without inherent existence, while in conventional reality, anything can be accomplished. There are three types of correct understanding: the Tathagata, the Bodhisattva, and the Yogi who possesses the eye of Dharma. The meaning of 'understanding' is: from the outside, arising from meditative absorption, with pure worldly wisdom, one correctly understands for the benefit of beings. Here, arising from the state of the great expanse of the Dharmadhatu, one engages with beings and the nature and characteristics of all phenomena through the wisdom of individual discrimination. If one engages and examines in this way, what will appear? In ultimate reality, all phenomena are the Dharmata Bodhicitta. From the lack of inherent existence, all worldly things appear in conventional reality. These are completely pure, the mandala of the Great Perfection of ultimate conventional reality, non-abiding Nirvana, and the common attainments of secret mantra, etc., can all be accomplished. The Yogi follows these two, examining with scriptural authority and unerring wisdom, directly realizing that meaning. By gaining mastery over meditative absorption, Vipassana increases from higher to higher. Likewise, all phenomena in conventional reality experience dissimilar suffering, and due to the power of dissimilar vehicles, the Tathagata completes his deeds for the benefit of beings and passes into Nirvana. Therefore, the sacred Dharma will also decline. 'If there is action, why? There is no decay from inherent nature.' Thus it is said. Therefore, all phenomena are without inherent existence in ultimate reality. In conventional reality, the Tathagata is first born from his mother's womb, in the middle he completes his deeds, and finally he passes into Nirvana. This is also taught to tame ignorant beings. But from the perspective of ultimate truth, Buddhahood does not pass into Nirvana, and thus, not passing into Nirvana, the Dharma spoken from his mouth will not decline.
Chinese
也会改变。然而，为了调伏世俗中无明的众生，佛陀薄伽梵也示现，最初从母胎降生，中间完成事业，最后示现入灭。如是说。对此，《佛不入涅槃》中所说的是，在考虑胜义谛时，以自身的力量，佛不入涅槃。如是说。因此，佛不入涅槃，正法也不会隐没。那么，如来入灭后，有分配舍利等事吗？对此的回答是，《为调伏无明成熟者》中所说的是，最初，由于根本烦恼生于无明，因此，为了调伏安住于普遍愚昧的厚重无明黑暗中的众生，如来以大悲心，为了众生无明的缘故，最初从母胎出生、降生，中间完成事业，以与世间人相符的四种行为安住，最后，为了以金刚般的舍利救护一切众生，最后也示现入灭。这又是为什么呢？为了众生。如果如来恒常住世，众生就不会珍视难得一遇的观念。因此，示现入灭。这些也应在一切经部的自在王中观察。因恐繁多，故不书于此。又从此经的名称和功德方面提问说，此续的名称是从《秘密藏》中引申出来的，那也只是示现为“基”或影像吗？不是这样的，因为《吉祥秘密藏》被说成是一切法的生处，所以也说了：律经论，誓句成就与修法，身语意之续，十方普遍极著名，从秘密藏中引申出。如是说。吉祥秘密藏被说成是一切智慧影像的生处。对此，行
English
will also change. However, in order to subdue ignorant sentient beings in the conventional sense, the Buddha, the Bhagavan, also demonstrates, first being born from the womb of his mother, in the middle completing his deeds, and finally showing his passing into nirvana. Thus it is said. Regarding this, what is said in 'The Buddha Does Not Fully Enter Nirvana' is that when considering the ultimate truth, by the power of his own body, the Buddha does not fully enter nirvana. Thus it is said. Therefore, the Buddha does not enter nirvana, and the sacred Dharma will not disappear either. So, after the Tathagata passes into nirvana, are there things like the distribution of relics? The answer to that is, what is said in 'For Subduing Those Who Ripen Ignorance' is that, initially, because the root affliction arises from ignorance, and thus, in order to subdue sentient beings who dwell in the thick darkness of ignorance, completely deluded, the Tathagata, with great compassion, for the sake of the ignorance of beings, first arises and is born from the womb of his mother, in the middle completing his deeds, abiding in the four modes of conduct in accordance with worldly people, and finally, in order to completely protect beings with his vajra-like relics, he also shows passing into nirvana in the end. And why is that? For the sake of sentient beings. If the Tathagata were to remain forever, sentient beings would not cherish the notion of encountering something rare and difficult to find. Therefore, he shows passing into nirvana. These should also be observed in the Lord of All Sutras. Because of fear of prolixity, it is not written here. Also, asking from the perspective of the name and qualities of this, it is said that the name of this tantra is derived from the Secret Essence, and is that merely shown as a 'base' or an image? It is not like that, because the Glorious Secret Essence is said to be the source of all dharmas, so it is also said: Discipline, Sutra, Abhidharma, vows, accomplishments, and practices, the tantras of body, speech, and mind, universally renowned in the ten directions, arise from the Secret Essence. Thus it is said. The Glorious Secret Essence is said to be the source of all wisdom images. Regarding that, the practice