English
Furthermore, someone might say, 'If there is no beginning or middle, then samsara also has no beginning or end.' Someone might also say, 'If taking the path is meaningless, then it's like trying to block the sky where birds fly, which is impossible,' thus drawing a parallel. Establishing it with three truths: the ultimate truth, and the conventional truth of illusion. If, in accordance with the Sutra school, we divide the truth into two, then the self-grasping ignorance that perceives a self, the eight consciousnesses, the five aggregates experienced by the self, and the elements that appear as external objects, these phenomena, in the face of ultimate truth, these three selves do not exist, because the nature of mind is inherently free from arising, ceasing, abiding, aiming, going, and coming. Therefore, in the ultimate sense, they are equal only in being free from elaboration. In the face of conventional truth, these three selves are not deceptive, because they appear as arising, ceasing, abiding, aiming, going, and coming. Therefore, in the conventional sense, they are equal only in being illusory. Thus, these two equalities are the equalities of the common vehicle. The two equalities that surpass these are: if established by ultimate truth, there are three ultimates: the self-grasping ignorance, the eight consciousnesses, the five aggregates experienced by the self, and the elements that appear as external objects, these are the nature of the five wisdoms, the five families, and the five consorts, unwavering, which are called, in order, wisdom ultimate, fruit ultimate, and nature ultimate, being equal in the spontaneously accomplished essence of the seven treasures. If established by conventional illusion, there are three illusions: the self-grasping ignorance, the eight consciousnesses, the five aggregates experienced by the self, and the elements that appear as external objects, these are the five wisdoms, the five families, and the five consorts, having fully realized purity, which are called, in order, wisdom illusion, mudra illusion, and object illusion, being equal in being inherently complete in the mandala of body and wisdom. Therefore, since the two truths ultimately do not differ in the completely pure realm of equality, being of one nature in the state of non-duality, this is the ultimate view of this unsurpassed vehicle. Establishing the result, the Vajra Vehicle, with the reasoning of four realizations and three purities. True. The self-grasping ignorance
Chinese
八识聚和，我之所受五蕴，以及显现为外境的诸要素，这些都是现象。由于无明的力量，它们仅仅显现为错误的认知，而实际上，既不存在小乘所认为的微细之境，即微尘，也不存在自生佛所认为的深刻之识，即刹那。那么，能取和所取从何而来呢？它们是由于前一个错误的认知，对后一个错误的认知进行盲目的推测而产生的。即使如此行事，除了心性之外，也没有任何事物可以动摇，没有三自性和三法可以区分。那么，基础是否受到了错误认知的影响呢？错误认知的幻觉，即无明，其果实是五蕴的持续执着，但它也没有从最初就依赖的基础和产生的根源。轮回和涅槃都是平等性的法界，超越了微尘和刹那，因此是原因相同的论证。错误认知的延续，完全清净且无生之法界本身，是现象。它以文字的形式不间断地显现。字母“阿”（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）象征着心性不生，字母“嗡”（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）象征着对显现和行为的智慧的控制，以“那它”（藏文：ན་ཐ，梵文天城体：नथ，梵文罗马拟音：natha，汉语字面意思：保护者）装饰的“嗡”（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）象征着双运无边。因为它被用作语、身、意的智慧，所以是文字形式的论证。加持和现证将在下文“完全清净无上乘”中说明。详细内容将在第十一章中解释。三种清净的论证是，“我和”指的是所受的五蕴，它们完全清净为五部佛。“他人和”指的是显现为外境的五要素，它们完全清净为五部佛母。“认知的延续”指的是执着于我的八识聚，因为它们完全清净为五种智慧，所以是无上乘，它与其他特征和外续不同。那么，“有多少世界”是一，“我和我的无他”是二，“我和我的他众”是三，“错误认知本身即是自身行为”是四，“错误认知因果延续本身”是五，“我和他人和认知的延续”。
English
The eight consciousness aggregates, my experienced five aggregates, and the elements appearing as external objects are all phenomena. Due to the power of ignorance, they appear merely as the nature of mistaken cognition. In reality, there is neither the subtle realm of objects as desired by the Hearers (Śrāvakas), i.e., atoms, nor the profound consciousness as desired by the Solitary Realizers (Pratyekabuddhas), i.e., moments. So, where do the apprehended and the apprehender come from? They arise from the blind speculation of the latter on the former mistaken cognition. Even acting in this way, there is nothing that can be moved other than the nature of mind, and there are no three self-natures and three dharmas that can be distinguished. So, is the basis influenced by mistaken cognition? The illusion of mistaken cognition, i.e., ignorance, whose fruit is the continuous clinging to the aggregates, also lacks both the basis on which it relies and the root from which it arises from the very beginning. Both samsara and nirvana are the essence of equality, transcending atoms and moments, therefore it is the reason of the same cause. The continuation of mistaken cognition, the completely pure and unborn essence itself, is a phenomenon. It appears uninterruptedly in the form of letters. The letter "A" (Tibetan: ཨ་, Sanskrit Devanagari:अ, Sanskrit Romanization: a, Literal meaning: None) symbolizes the unborn nature of mind, the letter "O" (Tibetan: ཨོ, Sanskrit Devanagari:ओ, Sanskrit Romanization: o, Literal meaning: O) symbolizes the control over the wisdom of appearance and activity, and "Om" (Tibetan: ༀ, Sanskrit Devanagari:ॐ, Sanskrit Romanization: om, Literal meaning: Om) adorned with "Natha" (Tibetan: ན་ཐ, Sanskrit Devanagari:नथ, Sanskrit Romanization: natha, Literal meaning: Protector) symbolizes the indivisibility beyond extremes. Because it is used as the wisdom of speech, body, and mind, it is the reason of the form of letters. Blessings and direct perception will be explained below in "perfectly pure, unsurpassed vehicle." Details will be explained in chapter eleven. The reasons for the three purities are: "I and" refers to the five aggregates of experience, which are completely purified into the five Buddha families. "Others and" refers to the five elements appearing as external objects, which are completely purified into the five Buddha Mothers. "The continuation of cognition" refers to the eight aggregates of consciousness clinging to self, because they are completely purified into the five wisdoms, it is the unsurpassed vehicle, which is different from other characteristics and outer tantras. So, "How many worlds" is one, "I and mine without other" is two, "I and mine others" is three, "Mistaken cognition itself is its own action" is four, "The continuation of mistaken cognition cause and effect itself" is five, "I and others and the continuation of cognition."
Chinese
如果说这六个“和”是重复的吗？不是重复的。第一个是从总的所量角度安立的。第二个是按照三句真理论式，从所量总摄的角度安立的。第三个是从颠倒分别念显现，但本体不成立的角度安立的。第四个是颠倒分别念本身也没有脱离法性的角度安立的。第五个是从一个因的角度安立的。第六个是从字句的体式和三种清净共同的角度安立的。再说，如果说“天与人的乘”等、“无明”等、“所有这些”等、“四乘”等、“律藏经部”等、“一切经藏和续部”等、“诸法名”等这七个是重复的吗？不是重复的，其差别通过科判的名称就知道了。第二，涅槃的功德有五：数、乘的差别、正直。天人、声闻、独觉、菩萨的四乘决定解脱，也就是，天人以三恶趣，声闻、独觉以轮回，菩萨以二边而决定解脱，究竟是密咒一乘。这也是他们的所证，因此安住于一切乘者的果位，因为以果为道，所以也是一切乘中最殊胜的。如来之显现。正直。以现证三种胜义谛的如实了知之智慧善加观察，则以二谛所摄的一切法虽然无自性，但以缘起力的作用，能随顺众生的想法而成就一切。显示佛与法无生灭与兴衰。正直。现证如是的诸佛不会完全入于涅槃，他所说的法也不会隐没，因为如是性是自性常有的缘故。如果说，导师入于涅槃，教法有兴衰，这是怎么回事呢？这仅仅是为了调伏所化而示现的方式而已。也就是，或者使无明的所化成熟，或者为了常常破除希望，并以该方便调伏之故。佛陀出现于世间后示现涅槃
English
If it is said that these six "and" are repetitions? They are not repetitions. The first is established from the perspective of the general object to be measured. The second is established from the perspective of summarizing the object to be measured in accordance with the three logical truths. The third is from the perspective of the appearance of inverted conceptualization, but the essence is not established. The fourth is from the perspective that the inverted conceptualization itself does not deviate from the nature of reality. The fifth is from the perspective of a single cause. The sixth is established from the perspective of the commonality of the style of letters and the three purities. Furthermore, if it is said that the seven, such as "the vehicle of gods and humans," "ignorance," "all of these," "four vehicles," "Vinaya Sutra Pitaka," "all the scriptures and tantras," and "names of dharmas," are repetitions? They are not repetitions; the difference is known by the names of the section headings. Second, the qualities of Nirvana are five: enumeration, the difference of vehicles, straightforwardness. The four vehicles of gods and humans, Shravakas, Pratyekabuddhas, and Bodhisattvas are certain to lead to liberation. That is, gods and humans from the three lower realms, Shravakas and Pratyekabuddhas from Samsara, and Bodhisattvas from the two extremes are certain to be liberated. Ultimately, it is the one vehicle of Secret Mantra. This is also what they accomplish, therefore it abides as the fruit of all vehicle practitioners, and because it takes the fruit as the path, it is also the most supreme of all vehicles. The appearance of the Tathagata. Straightforward. If one thoroughly examines with the wisdom that realizes the true meaning of manifesting the three ultimate truths, then although all phenomena included in the two truths are without inherent existence, through the power of dependent origination, they can accomplish anything in accordance with the thoughts of sentient beings. Showing that there is no arising, ceasing, flourishing, or declining in the Buddha and the Dharma. Straightforward. The Buddhas who have manifested suchness do not completely pass into Nirvana, and the Dharma spoken by them will not disappear, because suchness is inherently eternal. If it is asked, "Why does the Teacher pass into Nirvana, and why does the teaching have flourishing and declining?" It is merely a way of showing how to tame those to be tamed. That is, either to ripen those to be tamed by ignorance, or to constantly refute hope and tame them by that means. The Buddha appears in the world and then shows Nirvana.
Chinese
显示行为的方式，也显示教法兴衰的方式。此外，在《意合经》中说：您是虚空的自性，没有超越和不超越，为了与世间人相适应，您以超越来调伏他们。如是说。续部的伟大之处，正直。主要展示增上戒律学的是律藏，主要展示增上禅定学的是经部，主要展示增上智慧学的是阿毗达磨，主要展示密咒的基础誓言的是克里亚，依靠克里亚和瑜伽二者进行修持的是邬波瑜伽，主要展示禅定并迅速成就意义的是瑜伽，主要展示生起次第的是身之续部玛哈，主要展示圆满次第的是语之续部阿努，将生起次第和圆满次第双运展示的是意之续部阿底瑜伽。九乘等一切十方普遍著名的，都是从此自性秘密藏中产生的。因此，此自性秘密藏是三藏和六续的来源，并且，也必定由此自性秘密藏来确定它们。那么，这些教法和乘是否真实存在呢？对于所化众生而言，仅仅是教法的显现，实际上，所要宣说的法都只是名称而已。诸如此类应该理解。为了与所化众生相适应而宣说，实际上，没有什么是可以宣说的。正直。诸法因其自性空性，所以只是名称而已。那么，这有什么必要呢？人天导师释迦牟尼佛以二谛为权威，使世俗谛和胜义谛二者不相违背，并且为了与每个所化众生的心意相符，所以有此必要。那么，它是如何以符合所化众生心意的方式来展示的呢？通过施设名言和词句。这是谁做的呢？是化身导师做的。即使如此展示，作为导师的善知识和他所展示的名言词句，也没有实体或相状成立，因为它们都是假立的。如是说。简略地展示经文有四种。