English
Therefore, that "nature" is the ultimate truth. As it says in the Sutra: "Subhuti, for example, regarding the realm of space, some praise it, and some do not praise it, it neither increases nor decreases. Similarly, the nature of all dharmas of the Tathagatas, the sole ultimate truth, the nature of peace, (some) proclaim, while other heretical wanderers say it is a permanent and unchanging dharma, yet, for the true Suchness, there is no duality." And so on. When a yogi meditates on that meaning and generates wisdom free from elaboration, it is called the ultimate truth in terms of categories. As it says in the Two Truths: "The cessation of birth and so on, is also accepted as conforming to reality. For the unborn, the pacification of all elaborations, is made the designation of the ultimate truth." And so on. This itself is the object of wisdom, therefore it is said to be the characteristic of conventional truth, and the imputation of ultimate truth. Fifth, the Secret Mantra Vehicle has two: the outer and the inner. The outer has three. Among them, the Action Tantra has two. The definition is, "Kriya" (藏文：ཀྲྀ་ཡ་，梵文天城体：क्रीय，梵文罗马拟音：krīya，汉语字面意思：事), mainly shows bathing and cleanliness, therefore it is called the Action Tantra. There are three divisions. The basis is, after realizing that all dharmas are without self-nature, to visualize oneself as a deity, like a wisdom-being king, thereby making it the basis for desiring accomplishment. The path is, after generating the deity, making offerings and so on, relying on the nature of asceticism and cleanliness. The result is, hoping to attain the enlightenment of a Buddha in sixteen lifetimes. As it says in the Kunje Gyalpo: "Kriya views oneself and the deity as master and servant, hoping to be liberated through sixteen lifetimes of effort." And so on. The Conduct Tantra also has two. The definition is, "Upaya" (藏文：ཨུ་པ་ཡ་，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方便), conduct is in accordance with Kriya, and meditation is in accordance with Yoga, therefore it is called the vehicle of two actions. There are three divisions. The basis is, with the wisdom of no self-nature, and in the manner of equality between oneself and the deity, regarding the samaya-being and the wisdom-being as one, thereby desiring accomplishment, this is discernment. The path is, meditating in this way, practicing cleanliness like Kriya, hoping to attain liberation in seven lifetimes, this is the result. As said before: "Upaya sees oneself and the deity as equal, hoping to grant accomplishment in the manner of a friend, hoping for the result of liberation in seven lifetimes." And so on. The Yoga Tantra
Chinese
二者之中，定义是瑜伽，以心的禅修为主，视见解和行为为辅。分类有三：基础是无自性的智慧，以及将自身观想为本尊，智慧者如水入水般安住，故为基础。道是如此禅修，并恒常实行洁净的行为作为辅助。果是期望在三世之内于密严刹土获得解脱。如前所说：“瑜伽欲求密严刹，三世之内得解脱。”如是。密宗内宗也有三种。瑜伽部续也有两种。定义是从摩诃瑜伽之声中生起方便智慧的瑜伽，并期望以气为主而获得解脱。分类有三：基础是本初清净，如本尊坛城和气的运作等。道是禅修这些。果是期望在此生获得解脱。如《智慧游舞》所说：“从生起次第和圆满次第中，智慧气运作，虚空的嬉戏极圆满，一生即可得解脱。”如是。般若母续也有两种。定义是阿努瑜伽，即般若波罗蜜多的次第，认为法界和智慧二者无别。分类有三：基础是本初清净，本尊的自性，法界和智慧二者无别。道是禅修这些。果是此生显现大乐之身。如《明点之王续》所说：“光明的心性，法界和智慧无二别，谁禅修此大乐，果报此生证圆满佛。”如是。无二续也有两种。定义是从阿底之声中，指无生之自性或一切之精华，因此一切法本初即是成佛之义。分类有三：基础是显有轮回涅槃的一切法，本初即是成佛之自性。道是生起次第和圆满次第无二，超越取舍希忧。果是任运成就，从现在起安住于普贤王如来之地，使其达到究竟，此乘中一切皆圆满。支分中说：“证悟平等性之义的自明智国王，以及证悟无上义的大方便，一切河流皆
English
Among the two, the definition is Yoga, which emphasizes mental meditation and considers view and conduct as auxiliary. There are three divisions: The basis is the wisdom of no self-nature, and the clarity of oneself as the deity, with the wise abiding like water placed in water, thus serving as the basis. The path is to meditate in this way and constantly practice pure conduct as an aid. The fruit is the aspiration to be liberated in the Akaniṣṭha realm within three lifetimes. As stated before: "Yoga desires Akaniṣṭha, liberation is attained within three lifetimes." Thus it is. The inner Tantra also has three types. Among the Yoga Tantras, there are two. The definition is that from the sound of Mahāyoga arises the yoga of skillful means and wisdom, and liberation is desired primarily through prana. There are three divisions: The basis is primordially pure, such as the mandala of deities and the functioning of prana. The path is to meditate on these. The fruit is the aspiration to be liberated in this very life. As stated in the Wisdom Play: "From the stages of generation and completion, the wisdom prana functions, the play of space is perfectly complete, liberation is attained in one lifetime." Thus it is. Among the Mother Tantras, there are two. The definition is Anuyoga, which is the stage of the perfection of wisdom, considering the dharmadhātu and wisdom to be non-dual. There are three divisions: The basis is primordially pure, the nature of the deity, the dharmadhātu and wisdom being non-dual. The path is to meditate on this. The fruit is to manifest the body of great bliss in this life. As stated in the King of Bindus Tantra: "The mind itself is luminous, the dharmadhātu and wisdom are non-dual, whoever meditates on this great bliss, the result is perfect enlightenment in this life." Thus it is. Among the Non-Dual Tantras, there are also two. The definition is that from the sound of Ati, it refers to the nature of no birth or the essence of all, therefore all phenomena are primordially enlightened. There are three divisions: The basis is that all phenomena of existence, samsara, and nirvana are primordially the nature of enlightenment. The path is the non-duality of generation and completion, transcending acceptance and rejection, hope and fear. The fruit is spontaneous accomplishment, abiding from this very moment in the state of Samantabhadra, bringing it to completion, in this vehicle everything is perfect. In the branch it says: "The self-aware king who realizes the meaning of equality, and the great means who realizes the supreme meaning, all rivers into the great ocean."
Chinese
如是降临。所有解脱道无量悉皆汇集。如是说。以上是对总义的解说。第二，关于正文的内容有三点：乘的分类，所针对的对治，以及对这些的意义的解说。第一点是：化身语的圆满经典一切都显示为五乘，如下所示：以调伏有情众生的方式，显示四禅定和四无色定，以及十善业，这是无色界、色界和欲界天神的乘；十善业本身是人类的乘；以四圣谛的自性进行取舍，通过修习三十七道品而证得阿罗汉是声闻乘；通过修习十二缘起和五道，到达如意安乐之至高境地是独觉乘；通过二无我和十波罗蜜多现证佛陀是菩萨乘；了知一切法为三轮，修习甚深道，此生解脱是无上密乘。第二点是：为了对治由有情相续中无明的分别念所产生的烦恼，贪嗔痴平等各二万一千，即为了对治八万四千烦恼，戒律、经藏、论藏三藏平等，咒语的法藏二万一千，即为了对治八万四千法门，从自生智慧中流出的导师们，也曾根据所化众生的显现而宣说。现在也在十方无边无际的世界中宣说。未来也将宣说。第三点是：之前所说的所有法类乘，都远远超越了执着外境为粗大的凡夫之心，因此了知不可分割的微尘是胜义谛，这是了知外境无自性的；以及内在的心念也是刹那生灭，也了知其无自性，从而对治执着五蕴为我的声闻乘；外在显现的境，即使是不可分割的微尘，在胜义中也不成立，而在世俗中，则了知其如水中的倒影般显现，因此外在的缘起是虚假的
English
As it descends. All paths of liberation, immeasurable, are completely gathered. Thus it is said. That concludes the explanation of the general meaning. Secondly, regarding the content of the text, there are three points: the classification of vehicles, how they are taught as antidotes, and the explanation of their meanings. The first point is: all the perfect scriptures of the emanation body are also shown as five vehicles, as follows: By means of taming sentient beings, showing the four concentrations and the four formless states, and the ten virtues, this is the vehicle of the gods of the formless realm, the form realm, and the desire realm; the ten virtues themselves are the vehicle of humans; taking and abandoning the nature of the four noble truths, attaining Arhatship by meditating on the thirty-seven factors of enlightenment is the vehicle of the Hearers; attaining the supreme state of wish-fulfilling bliss by meditating on dependent origination and the five paths is the vehicle of the Solitary Realizers; directly realizing Buddhahood through the two selflessnesses and the ten perfections is the vehicle of the Bodhisattvas; knowing all phenomena as the three mandalas and meditating on the profound path, liberation in this life is the vehicle of the unsurpassed secret mantra. The second point is: to counteract the afflictions generated by the ignorance-based conceptualizations in the minds of beings, desire, hatred, and delusion equally at twenty-one thousand each, that is, to counteract the eighty-four thousand afflictions, the Vinaya, Sutra, and Abhidharma, the three baskets equally, the tantric basket at twenty-one thousand, that is, to counteract the eighty-four thousand doors of Dharma, the teachers who emanated from self-arisen wisdom have also previously taught in accordance with the appearances of those to be tamed. Now also, they are teaching in the ten directions, in the boundless and limitless worlds. In the future, they will also teach. The third point is: all those categories of Dharma vehicles previously taught are far superior to the minds of ordinary people who grasp external objects as coarse, therefore, knowing the indivisible atom as the ultimate truth, this is knowing the selflessness of external objects; and the inner mind is also momentary, also knowing its selflessness, thereby acting as an antidote to grasping the aggregates as self, this is the vehicle of the Hearers; the external appearing objects, even the indivisible atom, are not established as ultimately real, but conventionally, they are understood to appear like a reflection in a pool, therefore, external dependent origination is false.
Chinese
并且知道，如果存在无明，则从行到老死都会产生；如果无明止息，则轮回之轮也会逆转直至老死。证悟到补特伽罗的我以及外在显现的法，都没有作者，这是通过修习内在的缘起，对治执著外境为我的自生佛陀乘。同样，在半个和两个无我的基础上，修习对治之心的内在法执，将心识的错乱作为对境。菩萨认为，从证悟到此也未成立的角度来说，更为殊胜，即显现二无我的菩萨乘。揭示了从因到黑白业以及业果各自成熟，不会浪费的是天人乘。如《业百法》中所说：诸业即使经历百千劫，也不会浪费，当聚合和时机成熟时，对于有情众生来说，将成熟为果报。就像这样。这比外道认为没有业果更为殊胜。而且，必须依靠人天乘才能成就解脱。如《宝鬘论》中所说：如果善用人类的法，前往天界并不遥远；如果善用天界的法，解脱逐渐临近。就像这样。如果谁拥有世间正确的见解，那么即使经历千百世，也不会堕入恶趣。就像这样。执著事物和相的业和业果不会沾染身体，不会沾染语言，不会沾染心识，三门本来就是了知为三坛城，因此没有庸常的显现。证悟到空性之究竟，是无上密咒乘之殊胜。第二，对所化有情和法的自性进行分别阐述，分为两种：揭示轮回的自性为法性，以及揭示法的自性不可言说。第一种分为六个方面：确立意义的关联，无明显现轮回的方式，从显现之时起就揭示自性为法性，揭示错觉显现为心识的幻化，错觉分别念没有基础且与根本分离，以及揭示分别念为智慧的游舞。