Chinese
认为无常不合理。第二，快乐等不明显的是主物的自性，明显的是三种：外境声音等的快乐等；心识自性的心识快乐等；从那之中生起的影像的快乐等。那些是识的行使者，行使的方式是心识的镜子的一面上显现声音等的影像，一面上显现识的影像，认为混合就是行使的意义，显现在心识上的是补特伽罗的识。如是说。犹如牛奶没有心识，也是小牛生长的原因一样。同样，主物也是补特伽罗增长的原因。会成为原因。如是说。为了补特伽罗亲近行使，主物善于进入，为了观众成就，犹如舞蹈散布舞蹈一样。如是说。第四，不了解的过患是，作者的主物是自性和，状态是变异，虽然我和所作、作者分离，但是因为不了解那样，以我所作等颠倒执着，认为在轮回中流转。自性进入后，功德等，因为被黑暗遮蔽，以颠倒心，不贤善的心想“我做了”，也没有摧毁根本的能力。如是说。这个补特伽罗是真实中，清净分别的自性，因为不了解那样的自性，愚昧恒常在轮回中流转。如是说。第五，了解的功德是，如果那样了解就认为解脱。仅仅了解二十五谛，无论是发髻还是光头还是结发，以任何装束安住都可以，在任何喜欢的地方，都会解脱，对此没有怀疑。如是说。第二，自在天派，认为一切所知都包含在六种词义中：实体、功德、业、总、别、结合六种。如是说。那之中，实体有九种：我和时间、方位、意、虚空，这是五种常有的实体，以及地、水、火、风，这是四种无常的实体。依靠实体的功德有二十五种：依靠我的是十三种：快乐、痛苦、法和非法、有为、无为，以及努力、力、相、五种识。依靠方位时间的是七
English
It is unreasonable to consider impermanence. Second, happiness and other unclear things are the nature of the principal, and the clear things are of three kinds: happiness of external sounds and so on; happiness of consciousness of the nature of consciousness, and so on; happiness of images arising from that, and so on. Those are the users of consciousness, and the way of using is that images of sounds and so on appear on one side of the mirror of consciousness, and images of consciousness appear on one side, and it is considered that mixing is the meaning of using, and what appears on consciousness is the consciousness of the person. Thus it is said. Just as milk has no consciousness, it is also the cause of the growth of the calf. Similarly, the principal is also the cause of the increase of the person. It will become the cause. Thus it is said. In order for the person to be close to the practice, the principal is good at entering, and in order for the audience to be accomplished, just as the dance spreads the dance. Thus it is said. Fourth, the fault of not understanding is that the principal of the author is nature, and the state is change, although I and the object and author are separated, but because I do not understand that, I cling to the inverted such as what I have done, and think that I wander in the cycle of existence. After the nature enters, the merits and so on, because they are obscured by darkness, with an inverted mind, the unwise mind thinks "I did it", and there is no ability to destroy the root. Thus it is said. This person is in reality the nature of pure distinction, because he does not understand that nature, ignorance constantly wanders in the cycle of existence. Thus it is said. Fifth, the merit of understanding is that if you understand that way, you will be liberated. Just knowing the twenty-five truths, whether it is a bun or a bald head or a braid, you can stay in any dress, and in any place you like, you will be liberated, there is no doubt about it. Thus it is said. Second, the Ishvara school, believes that all knowable things are contained in six kinds of word meanings: substance, quality, action, general, specific, combination six kinds. Thus it is said. Among them, there are nine kinds of substances: I, time, direction, mind, space, these are five kinds of permanent substances, and earth, water, fire, wind, these are four kinds of impermanent substances. There are twenty-five kinds of merits that depend on substances: thirteen kinds that depend on me: happiness, suffering, dharma and non-dharma, conditioned, unconditioned, and effort, strength, appearance, five kinds of consciousness. Seven depending on the direction of time
Chinese
此外，还有数量和体积两种，结合和分离两种，相同和不同两种，以及各自不同的。依赖于五种元素的五种是：声音是虚空的特性，气味是土地的特性，味道是水的特性，触觉是风的特性，颜色是火的特性，这五种。行为是举起、放下、伸展、收缩、行走这五种。共同点是普遍性和特殊性。特性是互不混合的性质。结合是将物质和性质联系起来。其中，我被认为是常恒的，遍及一切，属于有情众生的相续，是享受者，是实体，具有五种特性。其他人也认为我就是自身，具有欲望和升起等特性，是所依和一切的进入者，是享受者，自身被认为是实体的本质。如是说。即使我是实体，由于具有五门意识的特性，也能执持对境。本质是常恒的，但在努力时具有特性，因此接受身体等也被认为是特性。即使我自身是常恒的，也会成为作者，就像陶器形成、小鸟飞翔一样。从这个世界到另一个世界，在转移和连接相续时，我被认为是存在的。如是说。这些是依赖于理智者的观点。第三个是遍入天，他们认为吠陀四部的秘密和十种化身是我的本质。第四个是胜论派，他们认为生命和毁灭等一切所知都确定为九种意义。这些是依赖于我常恒的观点。第五个是断见者，他们认为一切的本质都是原因，并且我也被认为是偶然的。就像太阳升起，河流向下流淌，扁豆是圆的，荆棘是长而锋利的，国王的女儿美丽动人，孔雀的羽毛等等，这些事物都不是谁创造的，而是自性产生的。如是说。他们已经很好地解释了“世间所有迷惑之法”的含义。第二，作为其对治，清净的本尊的三种显现是：举例说明，分别解释名称，确定意义。第一种是，看到众生的界、意乐、习气和对遍计所执之法的执着本性，为了完全救度有情的痛苦和解脱
English
Furthermore, there are two types: number and volume; two types: combination and separation; two types: same and different; and each individually. The five that rely on the five elements are: sound is the quality of space, smell is the quality of earth, taste is the quality of water, touch is the quality of wind, and color is the quality of fire, these five. Actions are the five: lifting, placing, extending, contracting, and walking. Commonality is universality and particularity. Distinctiveness is the nature of not intermingling with each other. Combination is what connects substance and quality. Among these, the self is considered to be permanent, all-pervasive, belonging to the continuum of sentient beings, the enjoyer, and the entity, possessing five characteristics. Others also consider the self to be oneself, possessing qualities such as desire and rising, the support and the enterer of all, the enjoyer, and oneself is considered to be the essence of the entity. Thus it is said. Even though the self is an entity, it can grasp objects because it possesses the qualities of the five sense consciousnesses. Although the essence is permanent, it possesses qualities when effort is made, so accepting the body and so on are also considered qualities. Even though the self is permanent, it becomes the agent, just like pottery is formed and birds fly. From this world to another world, when transferring and connecting the continuum, the self is considered to exist. Thus it is said. These are based on the views of the logicians. The third is the pervader, who considers the secrets of the four Vedas and the ten incarnations to be my essence. The fourth is the Vaiśeṣika school, who consider all knowable things, such as life and destruction, to be determined as nine meanings. These are based on the view of the permanent self. The fifth is the annihilationist, who considers the essence of everything to be the cause, and the self is also considered to be accidental. Just like the sun rises, the river flows downwards, the lentils are round, the thorns are long and sharp, the king's daughter is beautiful, the peacock's feathers, and so on, none of these things were created by anyone, but arose from nature itself. Thus it is said. They have well explained the meaning of "all the deluded phenomena of the world." Secondly, as an antidote to that, the three manifestations of the pure deity are: giving examples, explaining the names separately, and determining the meaning. The first is, seeing the realms of beings, their inclinations, habits, and the nature of clinging to the phenomena of complete imputation, in order to completely save sentient beings from suffering and liberation.
Chinese
为了能够圆满获得，导师、佛陀、薄伽梵大享用者，十方四时一切如来的身、语、意金刚自性，所有无余、非余、不余之法，于无一异体性的大自性中，虽不具动摇之勤作与分别，然由往昔之愿与大悲自然成就之力，以及大智慧力，清净法界之威，所化众生清净业之因，于六道十方一切处，示现身语意之种种化身，于所化之个别根器前，随应所化而现，譬如天王，从自在处下至赡部洲之间，降下种种欲妙之雨，然由海神之威，处所之虚空威势，以及众生各自之业力，成就降下种种之雨，然海神亦不作是念：我当于此等处所，聚集如是之云，以应个别之业力；当出如是之电；当发如是之雷；当降如是之雨。不思，不分别，不勤作。虚空亦不作是念：我当开此等众生生起欲妙之雨之机会。不思，不分别，不勤作。众生各自之业习气亦不作是念：我等当出应业力之雨。不思，不分别，不勤作。如是，由因缘聚合之威，于彼等处所，从聚集应个别业力之云至降雨之间，个别生起者，如天王自在处于聚集如金刚藏之云，如是电与雷等亦各别生起，雨亦降下种种自性，乃至赡部洲之间亦如是，云亦如红珍珠般，乃至如堆积之黑山般之
English
In order to fully attain, the teacher, Buddha, Bhagavan, the great enjoyer, the body, speech, and mind vajra nature of all the Tathagatas of the ten directions and four times, all the dharmas that are without remainder, non-remainder, and not remaining, from the state of the great self-nature that is without one or many, although without the effort of moving and without conceptualization, yet by the power of the spontaneously accomplished force of past aspirations and great compassion, and by the power of great wisdom, the authority of the completely pure realm of dharma, and from the cause of the white karma of those to be tamed, in all ten directions of the six realms, various manifestations of body, speech, and mind appear to each of the beings to be tamed according to what is appropriate to tame them. For example, the lord of the gods, from the place of dominion down to Jambudvipa, rains down various objects of desire, but by the power of the ocean god, the power of the sky of each place, and the karmic stream of each being, various rains are accomplished. However, the ocean god does not think, 'I will gather such clouds in these places to match the individual karmic shares; I will emit such lightning; I will make such thunder sound; I will cause such rain to fall.' He does not think, does not conceptualize, does not exert effort. The sky also does not think, 'I will open the opportunity for these beings to produce rain that brings about objects of desire.' It does not think, does not conceptualize, does not exert effort. The karmic imprints of each being also do not think, 'We will produce rain that matches our karmic share.' They do not think, do not conceptualize, do not exert effort. Likewise, by the power of the assembly of causes and conditions, in those places, from the gathering of clouds that match the individual karmic shares to the falling of rain, what arises individually is like the king of the gods in the place of dominion gathering clouds like a golden essence, and likewise, lightning and thunder also arise separately, and rain also falls with various natures, even down to Jambudvipa. The clouds are like red pearls, and like stacked black mountains.
Chinese
而且，闪电也从提炼过的黄金，到犹如因陀罗蓝宝石般闪耀的光芒；雷声也从像迦陵频伽鸟的鸣叫声，到犹如大海翻腾般的声响；降雨也从各种珍宝的降雨，到武器的降雨，以及清澈的水的降雨；正如各自的业力和福分相符而各自不同地显现一样，对于所化众生各自的根器，三宝的自性显现为不同，是这样的：对于最为殊胜的众生来说，是圆满受用身，具有广大受用、相好庄严炽盛的佛陀，以及大乘无与伦比的法，和安住于大地之上的僧伽。同样地，对于声闻和独觉等各自福德相应的众生来说，是胜妙佛陀的化身，从兜率天降临等十二相的示现，以及各种乘的法，和圣者与凡夫的僧伽，具有沙门形象的四众眷属，普遍显现。对于普通的众生和堕入恶道等福德稍微低劣的众生来说，则与各自的显现相符，有天、人、龙和畜生等不同的导师，以及无常、空性、无我、痛苦和世间的学术，以及歌舞欢笑等各自显现为信奉的对象，以及他们的法，和成为各自福田的僧伽也不同地显现。同样地，在《圣者如来功德与智慧不可思议境界入经》中，佛说：文殊，例如，在月亮渐圆的上半月，半夜时分，虽然赡部洲的一切有情都知道在各自面前有月亮的圆轮，但是月亮的圆轮却不会想：我一定要让这些有情知道我是月亮的圆轮，我要在这些有情面前显现。虽然不作分别，但是，文殊，月亮的圆轮具有不混杂的自性，自然而然地。
English
Moreover, lightning ranges from refined gold to the brilliance of an Indranila jewel; thunder ranges from the sound of a kalaviṅka bird to the roar of a turbulent ocean; rain ranges from showers of various jewels to showers of weapons and clear water. Just as these phenomena appear differently according to the karma and merit of each individual, so too, the nature of the Three Jewels appears differently to the various disciples according to their individual capacities. For the most excellent beings, it appears as the Sambhogakaya, the Buddha with great enjoyment, blazing with marks and signs, the unsurpassed Dharma of the Mahayana, and the Sangha dwelling upon the great earth. Likewise, for individual beings such as Shravakas and Pratyekabuddhas, who have corresponding merit, it appears as the Nirmanakaya of the supreme Buddha, with the twelve acts such as descending from Tushita, the Dharma of various vehicles, the Sangha of noble and ordinary beings, and the fourfold assembly with the appearance of mendicants. For ordinary beings and those who have fallen into the lower realms, who have slightly less merit, it appears in accordance with their individual perceptions, with different teachers such as gods, humans, nagas, and animals, as well as impermanence, emptiness, selflessness, suffering, worldly arts, songs, and laughter, which they individually believe in, along with their respective Dharmas, and the Sangha, which serves as their individual fields of merit. Similarly, in the Sutra on Entering the Inconceivable Realm of the Qualities and Wisdom of the Blessed Tathagata, it is said: Manjushri, for example, during the waxing moon, at midnight, although all sentient beings in Jambudvipa know that there is a circle of the moon before them, the circle of the moon does not think, 'I must make these sentient beings know that I am the circle of the moon, I must appear before these sentient beings.' Although it does not discriminate, Manjushri, the circle of the moon possesses an unmixed nature and spontaneously...