English
These are. It means: I, clinging to ignorance, the eight consciousnesses, my experience of the five aggregates, and the five external phenomena that appear as objects, all of these are. It means: Due to ignorance, it is merely the essence of mistaken conceptions that appears. There is nothing subtle or profound either. It means: Other things as believed by the Hearers, extremely small objects, i.e., atoms, and profound consciousness as believed by the Solitary Realizers, i.e., moments, do not exist either, because their nature is inherently empty. So where does the delusion of samsara come from? Delusion itself acts upon itself. It means: This illusory appearance and action is because the previous delusion fabricates the later delusion, thereby operating in the same way. So, is the basis dominated by delusion? There is no other wavering. It means: Other than mind itself, there is nothing that is transformed into the category of wavering by the three laws. Therefore, thinking that mere delusion is necessarily existent. The continuity of cause and effect of delusion itself. It means: The cause of samsaric delusion, the ignorant self, and the effect, the five aggregates, and the continuity of clinging, the eight consciousnesses, are also similarly unestablished because they are momentary. How so? The rootless realm is momentary. It means: From the very beginning, it has not established its own essence, there is no basis to rely on and no root to generate, because it is only mind itself. The indivisibility of appearance and emptiness is the realm of non-duality and equality. Therefore, since the momentary continuity of delusion is not established, in order to realize that all phenomena have the same root in mind itself, this is the reason for the same root. The nature of the completely pure realm. It means: In this way, the continuity of delusion is completely pure, its own essence is clear light in the mind, therefore it appears as the form of the letter A, representing the meaning of the unborn Dharmadhatu. Self masters self, self uses self. It means: The unborn nature appears as non-cessation, awareness, self-arisen wisdom itself masters self-arisen wisdom, because self-arisen wisdom itself uses self-arisen wisdom, therefore this is the reason for the Great Vehicle, that is, the form of the letter A manifests the unborn nature as non-cessation.
Chinese
“我与分别念之流”句中，“我”指所经历的五蕴，“他”指显现为境的五大种，“分别念之流”指执着的八识聚。所谓“清净”，指五蕴清净为五部佛父，五大种清净为五部佛母，八识聚清净为五智，即无二显现，象征真谛无别的意义，显现为文字ཨཱོྂ་（藏文，梵文天城体：ओ३म्，梵文罗马拟音：oṃ，汉语字面意思：嗡）之相。这些是文字相的理证。又，“我与他与分别念之流，清净”一句，也可理解为三种清净的理证。所谓“无上乘之最”，指诸法皆被加持为真谛无别，并在自证中现量证悟，这是无上的密咒金刚乘之最，即大瑜伽的见解，因此它有别于名相乘和外续。这是加持和现量的理证。这些理证将在第十一章中详细阐述。那么，如果有人问，像“所有世间”等，第一句；“我与我的他皆无”等，第二句；“我与我的他等”等，第三句；“以邪分别即自用”等，第四句；“邪分别因果相续亦”等，第五句；“我与他与分别念之流”等，这六句是否重复？答：不重复。第一句是从所量总体的角度安立。第二句是配合三种真理论证，从所量简略的角度安立。第三句是从显现为邪分别的体性，但体性未成立的角度安立。第四句是从邪分别本身也未脱离法性的角度安立。第五句是从因相同一的理证角度安立。第六句是从文字相和三种清净的共同理证角度安立。又，如果有人问，像“天与人乘”等；“无明”等；“彼等一切亦”等；“四乘”等；“律经”等；“一切经藏与续藏”等；“诸法名”等，这七句是否重复？答：不重复，其差别可从科判的名称得知。二是涅槃的功德
English
As it says, "I and the stream of thoughts," "I" refers to the five aggregates experienced, "other" refers to the five elements appearing as objects, and "the stream of thoughts" refers to the eight consciousnesses that grasp at ego. As for "pure," it means that the five aggregates are purified into the five male Buddhas, the five elements are purified into the five female Buddhas, and the eight consciousnesses are purified into the five wisdoms, that is, appearing as non-dual, symbolizing the meaning of the inseparability of truth, appearing in the form of the letter ཨཱོྂ་ (Tibetan; Devanagari: ओ३म्; Romanized Sanskrit: oṃ; Literal Chinese meaning: Om). These are the reasons for the form of letters. Furthermore, the phrase "I, other, and the stream of thoughts, pure" can also be understood as the reason for the three purities. As for "supreme vehicle of the highest," it means that all phenomena are blessed as inseparable from the truth, and directly realized in self-awareness, which is the view of the supreme secret mantra Vajrayana, the highest of the Great Yoga, because it is different from the characteristic and outer tantra vehicles. This is the reason for blessing and direct realization. These reasons will be explained in detail in the eleventh chapter. Now, if someone asks, are the following six phrases repeated: "All the worlds," the first phrase; "I and my other are without," the second phrase; "I and my others," the third phrase; "By false discrimination, one uses oneself," the fourth phrase; "False discrimination, cause and effect continuum also," the fifth phrase; "I, other, and the stream of thoughts," the sixth phrase? Answer: They are not repeated. The first phrase is established from the perspective of the overall object to be measured. The second phrase is established from the perspective of summarizing the object to be measured in accordance with the three true reasons. The third phrase is established from the perspective of the nature of false discrimination appearing, but the nature is not established. The fourth phrase is established from the perspective that false discrimination itself does not deviate from the nature of reality. The fifth phrase is established from the perspective of the reason for the sameness of cause. The sixth phrase is established from the perspective of the common reason for the form of letters and the three purities. Furthermore, if someone asks, are the following seven phrases repeated: "The vehicle of gods and humans"; "Ignorance"; "All those also"; "The four vehicles"; "Vinaya Sutra"; "All the scriptures and all the tantras"; "Phenomena as names"? Answer: They are not repeated; the difference can be known from the names of the chapter divisions. Second, the qualities of Nirvana.
Chinese
五者是：教法的差别，如来显现，显示佛与法无生灭兴衰，显示续部的伟大，以及显示为了适应所化众生而宣说，实际上并没有真实可说。第一，显示教法的差别是：四乘之决定生起中，一乘安住于果位。此句存在于彼处。四乘是指天与人的教法，声闻的教法，缘觉的教法，以及菩萨的教法这四种。决定生起中，是指天人乘能决定从恶趣中生起，声闻缘觉能从轮回中生起，菩萨能从轮回和涅槃的二边中生起。一乘安住于果位，是指这样，四种决定生起的教法最终都是密咒这一乘，也是这四种决定生起的所要证得之果，因此一切教法都安住于果位，并且以果为道，因此也是一切教法中最殊胜的。第二，显示如来的显现是：以真实觉悟而善加观察，从无自性中成办一切。此句存在于彼处。以真实觉悟而善加观察，是指以现证三真实，如实现证真实义的智慧来善加观察。从无自性中成办一切，是指以二谛所摄的一切法，在胜义中远离行境，因此是无自性的，但在世俗中，依靠缘起的力量，能随顺众生的心意成办一切。如是《方便网》中也说：以不见之方式而见。《广大》中说：无有分别念，亦能明了知晓一切。第三，显示佛与法无生灭兴衰是：佛……示现涅槃。此句存在于彼处。佛不入于完全涅槃，法亦不灭，是指现证如来藏的圆满正等觉佛陀们，不会完全入于涅槃，并且他所宣说的法也不会隐没，因为如来藏是自性的常
English
The five are: the distinction of vehicles, the appearance of the Tathagata, the teaching that there is no arising, ceasing, flourishing, or declining in the Buddha and the Dharma, the teaching of the greatness of the tantras, and the teaching that although it is spoken in accordance with those to be tamed, there is actually nothing truly to be said. First, showing the distinction of vehicles is: "In the definite arising of the four vehicles, one vehicle abides in the result." This sentence exists there. The four vehicles refer to the vehicle of gods and humans, the vehicle of hearers, the vehicle of solitary realizers, and the vehicle of bodhisattvas. "In the definite arising" means that the vehicle of gods and humans definitely arises from the lower realms, the hearers and solitary realizers arise from samsara, and the bodhisattvas arise from the two extremes of samsara and nirvana. "One vehicle abides in the result" means that the ultimate of the four vehicles of definite arising is only the one vehicle of secret mantra, and it is also what these four definite arisings are to be accomplished. Therefore, all vehicles abide in the result, and because they take the result as the path, it is also the most supreme of all vehicles. Second, showing the appearance of the Tathagata is: "If one examines well with true realization, everything is accomplished from no self-nature." This sentence exists there. "If one examines well with true realization" means to examine well with the wisdom that directly realizes the true meaning as it is by manifesting the three truths. "Everything is accomplished from no self-nature" means that all phenomena included in the two truths are without self-nature because they are separated from the object of practice in the ultimate sense, but in the conventional sense, by the power of dependent origination, everything is accomplished in accordance with the minds of sentient beings. Thus, in the Net of Means, it also says: "Seeing by means of not seeing." And in the Extensive One, it says: "Without any conceptual thought, he clearly knows everything." Third, showing that there is no arising, ceasing, flourishing, or declining in the Buddha and the Dharma is: "Buddha... shows passing away." This sentence exists there. "The Buddha does not completely pass into nirvana, and the Dharma does not perish" means that the perfectly complete Buddhas who have manifested the Thusness do not completely pass into nirvana, and the Dharma spoken by them does not disappear, because the Thusness is the permanence of the essence.
Chinese
因为如此。那么，导师释迦牟尼佛涅槃和教法兴衰，对于教法有什么必要呢？为了成熟无明者，为了调伏所化者。出现后示现入涅槃。如是说，仅仅是为了调伏所化众生而示现方法而已。这也就是为了使无明的下劣所化成熟，或者为了使常恒的希望破灭，并以无常的方法来调伏。佛陀示现在世间后，示现涅槃之相，也示现教法兴衰之相。此外，《意合经》中说：您是虚空的自性，没有涅槃与不涅槃。为了与世间人相适应，完全是为了以涅槃来调伏。如是说。第四，宣说续部的伟大之处是：《律藏》、《经藏》等，必定降临。那里有。《律藏》、《经藏》、《论藏》等。如是说，主要宣说增上戒律学的是《律藏》；主要宣说增上禅定学的是《经藏》；主要宣说增上智慧学的是《论藏》；誓言、修持和成就等。如是说，主要宣说密咒的根本誓言的是克里亚；依靠密咒的誓言和禅定二者进行修持的是乌巴亚；主要宣说禅定并迅速成就意义的是瑜伽；身语意续。如是说，主要宣说生起次第的是身续玛哈瑜伽；主要宣说圆满次第的是语续阿努瑜伽；宣说生圆双运的是意续阿底瑜伽。十方普遍闻名。从秘密藏中流出。如是说，像这样九乘次第等，十方普遍闻名的一切都源于自性秘密藏续，因此，自性秘密藏此。三藏和所有续部。确定是来源。如是说，自性秘密藏此是三藏一切和六续一切的来源，通达秘密藏此后，九乘次第
English
Because of this. So, what is the necessity for the teacher Shakyamuni Buddha's nirvana and the flourishing and decline of the teachings? For ripening the ignorant, for taming the trainable. Having appeared, he shows the passing into nirvana. As it says, it is merely showing the method for the purpose of taming the trainable beings. That is, in order to ripen the inferior trainable beings of ignorance, or to frustrate the hopes of permanence, and to tame them by means of impermanence. The Buddha, having appeared in the world, shows the aspect of passing into nirvana, and also shows the aspect of the flourishing and decline of the teachings. Moreover, in the Condensed Meaning Sutra, it says: You are the nature of space, you have no passing or not passing. In order to be in harmony with worldly people, it is entirely intended to tame by passing away. Thus it is said. Fourth, explaining the greatness of the tantras: The Vinaya Pitaka, Sutra Pitaka, etc., will surely descend. It is there. The Vinaya Pitaka, Sutra Pitaka, Abhidharma Pitaka, etc. As it says, the Vinaya Pitaka mainly teaches the training of higher discipline; the Sutra Pitaka mainly teaches the training of higher concentration; the Abhidharma Pitaka mainly teaches the training of higher wisdom; vows, practice, and accomplishment, etc. As it says, Kriya mainly teaches the fundamental vows of mantra; Upaya relies on both the vows and concentration of mantra to practice; Yoga mainly teaches concentration and quickly accomplishes meaning; the tantras of body, speech, and mind. As it says, Mahayoga, the body tantra, mainly teaches the generation stage; Anuyoga, the speech tantra, mainly teaches the completion stage; Atiyoga, the mind tantra, teaches the union of generation and completion. Universally renowned in all ten directions. Emanating from the Secret Essence. As it says, like this, all the nine vehicles and so on, universally renowned in all ten directions, originate from this Tantra of the Secret Essence of Self-Nature. Therefore, this Secret Essence of Self-Nature. The three pitakas and all the tantras. It is definitely established as the source. As it says, this Secret Essence of Self-Nature is the source of all the three pitakas and all the six tantras. Having understood this Secret Essence, the nine vehicles