English
I have decided in a secret way. That which does not manifest, the door; the method of experiencing; the fruit that has become manifest, and so on. By manifesting the intention of the samadhi that is arranged like clouds, having entered into samadhi, these are spoken in order to specifically express the meaning that will arise below. The text of the chapter has two parts: the actual text and the qualities of what was spoken. The first has nine parts: the door that manifests, the method of experiencing, the fruit that has become manifest, the fruit that is shown to be self-arisen and not made, the qualities of having faith in the lineage, showing the place that possesses the vessel, the greatness of the oral instructions, giving to those who possess the vessel, and the faults of giving to those who do not possess the vessel. First, straight. If we divide this into sections, there are three: the door that manifests the view of the world, the door that manifests the view that transcends the world, and the door that manifests the terminology of both. The first is: ordinary people who do not understand, and heretics who understand wrongly. Furthermore, ordinary people do not understand that karma, cause and effect, and past and future lives exist, nor do they understand that they do not exist. Those who do not place their minds on either of these two, those who are completely ignorant, are called "Phyalwa." Even if they only understand that past and future lives and karma, cause and effect exist, but they turn their backs on the future and pursue the power and wealth of this life, this is called "distant thrower." Neither of these two has been changed by philosophical tenets. Being changed by philosophical tenets has two types: being changed wrongly and being changed not wrongly. Here, the difference between being changed by philosophical tenets or not is whether the person who relies on them has entered the philosophical tenets of external heretics and internal Buddhists. What is that? The philosophical tenets of the externalists are the two extremes of permanence and annihilation, and the philosophical tenets of the internalists are the Vaibhashika and Sautrantika of the Lesser Vehicle, and the Mind-Only and Madhyamaka of the Great Vehicle. First, external heretics are those who have established contradictory views that contradict the correct view, thus deviating from reality, namely the view of permanence and the view of annihilation. The view of permanence is based on the unchanging nature of phenomena, considering the self and Ishvara, etc., to be permanent, one, happy, independent, and desirable. This is also divided into external and Ishvara.
Chinese
说造物主，说整体为因，说吠陀的终极秘密等等。断见是把法性在任何事物本质上都不成立作为错乱的基础，认为没有业因果和前后世。如是说：美女佳肴随意用，死后不复有享用。如火熄灭灰飞扬，死后复生何处有？若有人说有因果，如同野狐逐饿鬼。如是说。这些是代表世俗观点的途径。第二，代表超世俗观点的途径。内道佛教徒也分两种：因的乘和果的乘。因乘又分小乘和大乘两种。小乘是证悟心性本住之法，即人无我或人无我的一半多。前者是声闻，后者是独觉。其中，声闻宗认为法无我的所取境极微和能取心刹那在胜义谛上成立，但认为人无我的所取境粗大和能取心相续只是名言上显现，没有自性。其中，毗婆沙宗认为显现为五根对境的诸法在外境上是真实存在的。经部宗认为如此显现是心的显现，并在其背后存在着与之相似的真实存在的实法。独觉宗证悟人无我与声闻宗相同，但在其基础上，进一步证悟法无我的所取境极微也没有自性。如是，二者是部分证悟。此处外道与内道佛教徒的区别在于，观点上，外道认为存在人我，并认为其是常、一、乐、自在的实体，或者认为没有业因果和前后世，且不皈依三宝，不承认四法印，这些是外道。与此相反的是内道佛教徒。还有未证悟自性的唯识宗和中观宗。唯识宗遮破了部分，认为完全断除的是心。其中，认为相是真实的唯识宗认为，虽然显现为境的一切在境上不真实，但在识面前是真实的。
English
Saying the creator, saying the whole as the cause, saying the ultimate secret of the Vedas, and so on. The nihilistic view is to take the non-establishment of Dharma-nature in the essence of anything as the basis of confusion, and to think that there is no karma, cause and effect, and no previous and future lives. As it is said: Beautiful women and delicious food are used at will, and there is no enjoyment after death. Like a fire extinguished and ashes flying, where is there rebirth after death? If someone says there is cause and effect, it is like a wild fox chasing a hungry ghost. So it is said. These are the ways to represent worldly views. Second, the way to represent transcendental views. Buddhist insiders are also divided into two: the Vehicle of Cause and the Vehicle of Result. The Vehicle of Cause is divided into two: the Lesser Vehicle and the Greater Vehicle. The Lesser Vehicle is the realization of the Dharma of the abiding nature of mind, that is, the selflessness of the person or more than half of the selflessness of the person. The former is the Hearer, and the latter is the Solitary Buddha. Among them, the Hearer School believes that the object of the Dharma-selflessness, the ultimate subtle particles, and the moment of the grasping mind are established in the ultimate truth, but they believe that the object of the selflessness of the person, the coarse object, and the grasping mind with continuity are only manifested nominally and have no self-nature. Among them, the Vaibhashika School believes that the phenomena that appear as the objects of the five roots are truly existent in the external environment. The Sutra School believes that this appearance is the appearance of the mind, and behind it there is a truly existent real thing similar to it. The Solitary Conqueror's realization of the selflessness of the person is the same as that of the Hearer School, but on top of that, he further realizes that the object of the Dharma-selflessness, the ultimate subtle particles, also has no self-nature. Thus, the two are partial realizations. Here, the difference between outsiders and Buddhist insiders is that, in terms of view, outsiders believe in the existence of a personal self, and believe that it is a constant, one, happy, and independent entity, or they believe that there is no karma, cause and effect, and no previous and future lives, and they do not take refuge in the Three Jewels, and they do not recognize the Four Seals of Dharma. These are outsiders. The opposite is the Buddhist insider. There are also the Mind-Only School and the Middle Way School, which have not realized their own nature. The Mind-Only School refutes the part and believes that what is completely cut off is the mind. Among them, the Mind-Only School, which believes that the appearance is real, believes that although everything that appears as an object is not real in the object, it is real in the face of consciousness.
Chinese
其中，唯识宗认为，境与心二者，有的是一，有的是异，形态相同，即唯识二者如鸡蛋破壳一般。假相唯识宗认为，相是心所虚构的虚构之相，因此认为是无实的。中观宗则认为，断除一切相，不承认任何言语戏论。其中，中观自续派区分正确的世俗和错误的世俗，而应成派则认为没有正确和错误的区别。这里小乘和大乘的区别在于智慧和慈悲。智慧小，不能如实证悟二无我；慈悲小，不能行利他之事，这是小乘。智慧大，能如实证悟二无我；慈悲大，能唯一行利他之事，这是大乘。如是说：乘之差别在于智慧和慈悲，否则自诩为大乘者，如同驴子披着狮子的皮。果乘也有两种：外为事续，内为方便续。前者外续主要以身语意的行为调伏相续，即事部和行部。以三摩地的见解成就果位为主的是瑜伽部。这里因乘和果密乘的区别在于，认为心性是成佛之因，将胜义谛作为所要成就的，将世俗谛作为所要断除的，这是因乘；认为心性是成佛之果，不舍弃世俗而将其作为道用的是果密乘。后者内续具有密续以下所没有的见修行，即秘密玛哈、阿努二者，以及认为轮回和涅槃的自性本来自生的智慧本来就是果位的自性，即阿底瑜伽，即生圆次第三者。这里外密和内密的区别是什么呢？认为见、行、三摩地三者无别的是内密，不认为是外密。那么外密和名相宗没有区别吗？有区别，不能将世俗作为道用，以及
English
Among these, the Vijnanavada school believes that, between objects and mind, some are one, some are different, and their forms are the same. That is, the two aspects of Vijnana are like an egg breaking its shell. The false aspect Vijnanavada believes that appearances are merely fabricated appearances by the mind, and therefore considers them unreal. The Madhyamaka school believes in cutting off all appearances and does not accept any verbal elaboration. Among them, the Svatantrika-Madhyamaka distinguishes between correct conventional truth and incorrect conventional truth, while the Prasangika believes that there is no difference between correct and incorrect. Here, the difference between the Hinayana and Mahayana lies in wisdom and compassion. Small wisdom cannot truly realize the two selflessnesses; small compassion cannot perform altruistic deeds, this is the Hinayana. Great wisdom can truly realize the two selflessnesses; great compassion can uniquely perform altruistic deeds, this is the Mahayana. As it is said: The difference in vehicles lies in wisdom and compassion, otherwise, claiming to be Mahayana is like a donkey wearing a lion's skin. There are also two types of result vehicles: the outer is the Kriya Tantra, and the inner is the Upaya Tantra. The former, the outer tantra, mainly tames the continuum through the actions of body, speech, and mind, which are the Kriya and Upa tantras. The Yoga Tantra mainly achieves the result through the understanding of Samadhi. Here, the difference between the causal vehicle and the resultant mantra vehicle is that the causal vehicle considers the nature of mind as the cause of Buddhahood, takes ultimate truth as what is to be achieved, and takes conventional truth as what is to be abandoned; the resultant mantra vehicle considers the nature of mind as the result of Buddhahood and does not abandon conventional truth but uses it as the path. The latter, the inner tantra, possesses views, practices, and conduct that are not found in the lower tantras, namely the secret Maha and Anu, and considers the self-nature of samsara and nirvana, the self-arisen wisdom, as the nature of the result from the beginning, which is Ati Yoga, namely the three stages of generation and completion. Here, what is the difference between outer and inner tantra? Believing that view, practice, and Samadhi are inseparable is inner tantra, not believing so is outer tantra. Then, is there no difference between outer tantra and the nominalist? There is a difference, not being able to use conventional truth as the path, and
Chinese
具有力量的差别。三种内续部的差别是：行持为主的是玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），禅定为主的是阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），见地为主的是阿底。或者从生起次第、圆满次第和双运次第哪个为主的角度来安立。由于这些难以理解，所以秘密的意义是象征超越世间的门。如此，世间和超越世间的门如何象征呢？就是文字和名相等，是象征理解与不理解二者的术语之门。其中，从阿字的声音产生的字母，如ka kha等三十四个辅音，以及a ā等十二个元音，声音和元音两方面，收缩的有长短音的ṛ r̄二者，放松的有长短音的ḷ l̄二者，以及中性的四个字母。这样，从辅音和元音的字母结合产生名，从名结合产生词的集合，依靠这些词的集合，书本能很好地象征意义，显现为教法和多种乘，这称为象征的门。象征什么呢？所象征的自性续，隐藏在内部深处的称为自性秘密藏。能象征的道，隐藏在因缘文字续内部的续义。那由谁来揭示呢？由两位导师来揭示。哪两位呢？所象征的自性续义，一切有情都具有的自性，虽然被分别念遮蔽而无法认识，但存在于导师普贤王如来的心中。能象征的道，因缘文字续义存在于金刚持的上师心中。因此，由这两位导师来揭示。方式如何呢？隐藏在导师普贤王如来的心中，隐藏在道因缘文字续中的这些意义，诸佛以意，持明以明，由补特伽罗通过耳传，金刚持的上师将续的意义搅动、组合，伸直、显现隐藏的意义的方式来揭示。目的是什么呢？对于公正者和有决心者，将隐藏的意义，以具器弟子的上师传承的诀窍，使续的意义不颠倒地