Chinese
凭借力量，以及法界完全清净的加持，和所化众生清净习气的种子之加持而生起，是无所依而生起的。例如，仙人发愿成就，未来时所发的愿，即使仙人死后过了很久，愿也无需依靠就能成就。这种观点也依赖于认为二谛无别的独特论典。如此，在佛的境界中，不仅是无所依，在众生的阶段，显现的各种事物也是无所依的。例如，《维摩诘所说经》中，在阐述痛苦之因是不如理作意时，提问：不如理作意之因是什么？回答：是坏聚见。问：那它的因是什么？答：是贪欲。问：贪欲的因是什么？答：是颠倒想。问：那它的因是什么？答：是无所依。问：无所依的因是什么？答：尊者，无所依是没有因的处所。就像这样，轮回之法也是无所依而生起的。《集学论》的偈颂中也说：空中依风，风中依水蕴，彼依此大地，此依于众生，有情业用因，如是而安住，虚空何所依，当善观察此。就像这样。因此，从那无所依之中生起的，也不是实有的事物。就像海市蜃楼的水，呈现蓝色和晃动，不仅没有依靠的四大，而且，如其所显现的那样，其自性生起也是不存在的，就像盲人的黑暗一样。因此，显现的轮回和涅槃的各种法，因为依靠和自性二者都不成立，所以说众生和佛陀二者自性平等。这是大乘不共的观点。其中，不共的体相，仅仅认为是安立一切法皆为成立之体相。
English
It arises from the power, and the empowerment of the Dharma realm becoming completely pure, and the empowerment of the seeds of white imprints of those to be tamed, arising without reliance. For example, the vows made by a sage being accomplished, in the future, the vows made, even if the sage dies and a long time passes, the vows are accomplished without needing to rely on anything. This view also relies on the unique treatises that consider the two truths to be inseparable. Thus, in the state of Buddhahood, not only is it without reliance, but also in the state of sentient beings, the various things that appear are without reliance. For example, in the sutra taught by Vimalakirti, when explaining that the cause of suffering is non-thorough correct conceptualization, it is asked: What is the cause of non-thorough correct conceptualization? The answer is: It is the view of the aggregates. Asked: What is its cause? The answer is: It is desire. Asked: What is the cause of desire? The answer is: It is inverted perception. Asked: What is its cause? It is without reliance. Asked: What is the cause of without reliance? The answer is: Venerable one, there is no place for a cause in without reliance. Just like that, the phenomena of samsara also arise without reliance. In the verses of the Compendium of Trainings, it is also said: Wind relies on the sky, a mass of water relies on that, this great earth relies on that, beings rely on that, the cause of sentient beings acting on karma, thus it abides, what does space rely on, this meaning should be well examined. Just like that. Therefore, what arises from that without reliance is not an existent thing either. Just like the water of a mirage, appearing blue and shimmering, not only is there no reliance on the great elements, but also, as it appears, its own nature arising is also non-existent, just like the darkness of the blind. Therefore, the various phenomena of samsara and nirvana that appear, because both reliance and self-nature are not established, it is said that sentient beings and Buddhas both have the same nature. This is the uncommon view of the Mahayana. Among them, the uncommon characteristic is merely considered to be the characteristic of establishing all phenomena as being established.
Chinese
不作意和，三种自性的体性分别安立，以及内外两种生处的体性分别安立，和化生有情补特伽罗的体性分别安立，这些都认为仅仅是依靠显现而分别成就，是仅仅安立的体性，没有差别。同样，解脱也不是共同的，烦恼的自性本身就是解脱。解脱的智慧见也是不共同的，三界的心和心所本身就是自生的智慧。净土和行境也是不共同的，薄伽梵释迦牟尼的清净刹土本身也是完全清净的刹土。那又是如何呢？例如，饿鬼将河流看成脓血的时候，法性，在某个地方，连同虚空的一部分，显现出进行潮湿和湿润作用的共同显现没有改变是相同的。然而，显现的清净和不清净的方式各自显现，就像这样，对于饿鬼们来说，显现为非常不清净，也进行潮湿的作用，也显现出使感官的相续衰弱的气味和味道。对于人类等等来说，显现为稍微不清净，也进行潮湿的作用，也不损害感官的相续。对于住在清净刹土的人们来说，显现为清净，也进行潮湿的作用，也显现出使感官的相续兴盛的气味和味道，以及具有圆满功德的甘露饮用，也进行食物的作用，也使圣法在相续中生起，也做着佛的事业。对于获得法自在的持明者们来说，显现为非常清净，那水显现为母玛玛吉的身体，接触它，以潮湿而满足的作用也进行，享乐的安乐也体验，不分别的禅定也在相续中生起。对于习气完全耗尽的人们来说，脱离一切显现，一切戏论也完全寂灭。因此，这些也仅仅是分别成就安立的体性，各自进行各自的作用。
English
Non-mentation and, the characteristics of the three natures being separately established, and the characteristics of the two internal and external sources being separately established, and the characteristics of the spontaneously born sentient being, the individual, being separately established, these are all considered to be merely dependent on appearances and separately accomplished, being merely the characteristics of what is established, without any difference. Similarly, liberation is also not common, the very nature of afflictions is liberation. Seeing the wisdom of liberation is also not common, the mind and mental factors of the three realms themselves are self-born wisdom. The pure land and the field of activity are also not common, the pure realm of the Bhagavan Shakyamuni himself is also a completely pure realm. How is that? For example, when a preta sees a river as pus and blood, the dharma, in a certain place, together with a part of space, the common appearance of performing the function of moistening and wetting appears without changing, it is the same. However, the pure and impure ways of appearing are manifested separately, like this, for the pretas, it appears as very impure, and also performs the function of moistening, and also manifests the smell and taste that weaken the continuum of the senses. For humans and so on, it appears as slightly impure, and also performs the function of moistening, and also does not harm the continuum of the senses. For those who dwell in pure lands, it appears as pure, and also performs the function of moistening, and also manifests the smell and taste that make the continuum of the senses flourish, and the nectar with perfect qualities is also drunk, and also performs the function of food, and also causes the holy dharma to arise in the continuum, and also does the deeds of the Buddha. For the vidyadharas who have obtained mastery over the dharma, it appears as very pure, that water appears as the body of the mother Mamaki, touching it, the function of being satisfied by moisture is also performed, the bliss of enjoyment is also experienced, and non-conceptual samadhi also arises in the continuum. For those whose habitual tendencies are completely exhausted, being separated from all appearances, all elaborations also become completely pacified. Therefore, these are also merely the characteristics of what is separately accomplished and established, each performs its own function.
Chinese
即使仅仅是显现，也不会欺骗。如果以公正的心来衡量，那么显现的那些，越是清净，就越应该知道是真实的。进入这些意义的人的心，也是不共的。有些人像大声闻者那样学习。有些人追随安住在大地的菩萨们学习。有些人追随诸佛学习，像这样进入无二之理。要知道学习和修习那些等等不共之法是第四种方式。那些是宣说五宝之理的四种基础形态。现在要宣说那些转法轮，像那样以各种方式转法轮，也由于调伏的缘故，通过五乘之门宣说了八万四千法门，并且将会宣说。从那些之中也显示了五种宗派，要知道那些的究竟就是吉祥秘密藏的这个决定。其中，由于调伏的缘故，是语言调伏的差别。五乘是：天和人的乘，声闻的乘，独觉的乘，菩萨的乘，以及无上秘密的乘。其中，人和天的乘，就像这部续的后文所说：行持十善，舍弃不善，是生于欲界天和人的因。行持四无量，修持不动摇的禅定，是生于梵天等处的因。这正是所说的。其中，被称为“人”的词义是“摩奴沙”，意思是第一劫时，从天而降的人，出现了一个名叫摩奴的众生之主，其他人也由他的力量而生，所以称为“摩奴沙”。按照这种方式，由于是从力量而生，所以称为人。另一种说法是“夏玛纳嘎尔”，意思是如理行持。或者，“夏玛”是调伏或决定， “纳”是词的助词，因为是决定的缘故称为人。或者，“摩纳”是傲慢的自性，即具有我慢或调伏我慢，所以称为人。天
English
Even the mere appearance is not deceptive. If measured with an impartial mind, the more pure those appearances are, the more they should be known as true. The minds of those who enter into these meanings are also uncommon. Some learn by following the teachings of the great Shravakas. Some learn by following the Bodhisattvas who abide on the great earth. Some learn by following the Buddhas, thus entering into the non-dual way. Know that learning and practicing those and other uncommon dharmas is the fourth way. Those are the four basic forms that explain the five aspects of the Jewel. Now, those turnings of the wheel will be explained. Thus, those turnings of the wheel of Dharma in various ways, due to the power of taming, through the gate of the five vehicles, eighty-four thousand gates of Dharma have been taught and will be taught. From those, five philosophical tenets are also shown, and know that the ultimate of those is definitely this very essence of the glorious Guhyagarbha. Among these, due to the power of taming, it is the distinction of taming through speech. The five vehicles are: the vehicle of gods and humans, the vehicle of Shravakas, the vehicle of Pratyekabuddhas, the vehicle of Bodhisattvas, and the vehicle of the unsurpassed secret. Among these, the vehicle of humans and gods is as stated in the later tantra of this very text: 'Practicing the ten virtues and abandoning non-virtue is the cause of being born as gods and humans in the desire realm. Practicing the four immeasurables and meditating without wavering is the cause of being born in the Brahma realm and so forth.' This is what is said. Among these, the etymology of the word 'human' is 'Manusha,' which means that in the first kalpa, when humans descended from the gods, there arose a lord of beings named Manu, and others also arose from his power, so they are called 'Manusha.' In this way, because they are born from strength, they are called humans. Another explanation is 'Shamanakar,' which means to act properly. Or, 'Shama' is taming or certainty, and 'na' is a particle of speech, so because of certainty, they are called humans. Or, 'Mana' is the nature of pride, that is, possessing pride or taming pride, so they are called humans. Gods
Chinese
所谓“天”的词源是，“天”被称为“提婆”，因为白天的时间很长，所以称为天。同样，这个词本身就意味着寂静，成为伟大光明的灯，吉祥和太阳，因此称为天。还有，“提毗诃耶”，因为在天空中活动，所以天界的诸神大多以天空为家，因此称为天。此外，阿摩罗，因为享用甘露的食物，减少了中阴界的死亡因素，也引导长寿。被称为“苏罗”，因为难以被非天等魔障所胜，所以也称为英雄。被称为“特陵湿佉”，因为诸神不会超过三十岁的年龄，所以称为三十岁。特别是，通过所显示的词语等，将解释“天”的词源。声闻乘，正如其中所说：通达四谛之义，彻底断除，修习十六智，完全寂静，从入流等次第修习，烦恼之敌进入寂灭之地。如是说。对此，声闻分别说者的观点是：认为根与境相遇所生的心识是无相而生的，根与境也是与团块相符的极微实有，一切有为法都是无我且无常的，涅槃是常有的。通过修习痛苦之因烦恼的对治道，成就入流等四种果位，转变为有余涅槃和无余涅槃的界中，如是说。经部师则认为根与境所生的心识是有相而生的，根与境也是与颜色相符的极微实有，无为法也如同石女之子一般。与分别说者相比，他们认为大多数被认为是实有的法并非实有。为什么称为声闻呢？因为“普拉瓦卡”，普拉瓦是听闻之义，不像独觉那样不依赖善知识的教言，即使在获得果位时也要依靠佛陀的教证。
English
The etymology of "Deva" is that "Deva" is called "Deva" because the daytime is long, so it is called Deva. Similarly, the word itself means peace, becoming a great and bright lamp, auspiciousness, and the sun, therefore it is called Deva. Also, "Devihaya," because it acts in the sky, most of the heavenly gods have their homes in the sky, so it is called Deva. Furthermore, Amara, because it enjoys the food of nectar, reduces the factors of death in the intermediate state, and also leads to longevity. It is called "Sura," because it is difficult to be overcome by demons such as Asuras, so it is also called a hero. It is called "Tringshikha," because the gods do not become older than the age of thirty, so it is called thirty years old. In particular, through the words shown, etc., the etymology of "Deva" will be explained. The Hearer Vehicle, as it is said therein: Understanding the meaning of the Four Noble Truths, completely abandoning, practicing the sixteen wisdoms, completely pacifying, practicing gradually from Stream-enterer, the enemies of afflictions enter the land of peace. Thus it is said. Regarding this, the view of the Hearer Vaibhashikas is: they believe that the consciousness arising from the meeting of the senses and objects arises without form, and that the senses and objects are also real subtle particles that conform to the mass, that all conditioned phenomena are selfless and impermanent, and that Nirvana is permanent. By cultivating the path of antidote to the afflictions that are the cause of suffering, the four fruits of Stream-enterer etc. are achieved, and they are transformed into the realm of Nirvana with remainder and Nirvana without remainder, so it is said. The Sutrantikas believe that the consciousness arising from the senses and objects arises with form, and that the senses and objects are also real subtle particles that conform to color, and that unconditioned phenomena are like the son of a barren woman. Compared to the Vaibhashikas, they believe that most of the phenomena that are considered real are not real. Why is it called Hearer? Because of "Pravaka," Prava is the meaning of hearing, unlike the Pratyekabuddhas who do not rely on the teachings of a virtuous friend, even in obtaining the fruit they rely on the Buddha's teachings.