Chinese
并且，经和广释二者以自性之理。声同义异有四：自共之，离边之，种种差别之，表诠譬喻之理。彼有二，譬喻之义领悟之理。领悟之宗派和，错谬之识以对治而遣除，共同有二，经和，广释。彼有二，领悟之宗派和，错谬之识以对治而遣除。彼有三，迷乱之所依和，迷乱真实和，共同之拣择。迷乱真实有二，于世间而迷乱和，于已逝而迷乱。初者有三，生民和，外道，于迷乱而重述。初者有三，以错谬而成立之理和，五道总的迷乱总的显示和，三界之天人迷乱分别显示。彼有三，欲界和，色界和，色那多。于已逝而迷乱有二，于因之乘而迷乱和，于外密咒而迷乱。初者有三，声闻和，独觉和，无上乘而迷乱。彼有二，自宗和，彼中密咒特别超胜。彼有五，以世俗和，二谛之自性以和，无二以和，加持以和，显现不舍而超胜。初者有二，无上乘之论和，方便之乘彼中舍弃之理。于外密咒而迷乱有二，克里亚和，瑜伽的。不谬乱而意念而取舍有四，不谬乱之义之自性和，彼寻觅之方便和，于词句中表达之必要和，彼是谁之境之门而拣择。初者有二，近和，分别解说。彼有三，见解各异无论显现什么然彼于真如未曾动摇和，平等之义离能所而显示和，菩提之体性。彼有三，无有来去而显示和，彼性无有对境而显示和，彼性诸法之体性显示。寻觅方便有二，于有无而寻觅之过患和，不可寻觅之譬喻义。初者有三，于有而和，于无而和，于二者而寻觅之过患。于词句中表达之必要有二，以名而种种异名显示之必要
English
And, the Sutra and the Extensive Commentary, the two, by the reason of self-nature. Sound alike, meaning different, there are four: self and common, devoid of extremes, differentiated, and representative example reasons. There are two of these: the reason for understanding the meaning of the example. The tenets of understanding and the wisdom of error are eliminated by opposition, common to both are two: the Sutra and the Extensive Commentary. There are two of these: the tenets of understanding and the wisdom of error are eliminated by opposition. There are three of these: the basis of straying, the actual straying, and the general selection. There are two types of actual straying: straying into the worldly and straying into the past. The first has three: beings, non-Buddhists, and repeating the straying. The first has three: the reason for establishing error, the general explanation of straying from the five paths, and the specific explanation of straying into the gods and humans of the three realms. There are three of these: the desire realm, the form realm, and the form realm. There are two types of straying into the past: straying into the causal vehicle and straying into the outer mantra. The first has three: Hearers, Solitary Realizers, and straying into the unsurpassed vehicle. There are two of these: one's own system and the mantra that is particularly superior to it. There are five of these: by convention, by the nature of the two truths, by non-duality, by blessing, and by not abandoning appearances, it is superior. The first has two: the treatises of the unsurpassed vehicle and the way to abandon the vehicle of means from it. There are two types of straying into the outer mantra: Kriya and Yoga. There are four aspects to taking without error by focusing: the nature of the meaning of non-error, the means of seeking it, the necessity of expressing it in words, and the selection by the door of whose field it is. The first has two: near and separate explanations. There are three of these: no matter what different views appear, they do not deviate from suchness, and the meaning of equality is shown to be free from subject and object, and the characteristics of enlightenment. There are three of these: showing that there is no going or coming, showing that it itself has no object, and showing that it itself is the nature of all dharmas. There are two methods of searching: the faults of searching in existence and non-existence, and the example meaning of not being able to be searched. The first has three: the fault of searching in existence, in non-existence, and in both. There are two necessities for expressing in words: the necessity of showing various synonyms by name.
Chinese
以及，显示了意义与言说分离。共同显示自性与分类有三：经、广说、意义总摄。广说有二：自性、分类。第一有二：他者所许、自宗。其中有二：总的显示、分别解说。其中有二：显示无境自明，以及显示界与智慧二者为那(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。分类有二：名称的分类、意义的分类。第一有八：见为眼的观看，听为耳的，觉为鼻的，尝为舌的，触为身的，断为意的，烦恼意为我那娑(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，阿赖耶为一切智的观看。意义的分类实际有二：道次第的观看、续部意义的观看。第一有二：略作显示、各自解说。其中有二：分别解说有漏道，以及总的显示九道智。其中有三：实际意义、此从何因生起、以及选择。续部意义有二：总的显示、分别解说。其中有九：三昧耶见、行、亲近、供养、闲暇、灌顶、修持、三摩地、以及真言和手印的观看。第九行有二：经、广说。其中有二：自利、利他。第一有四：实际的行、以及对此有差别的比喻意义、选择、三昧耶、以及学次第。利他有二：大智慧的火供、以及道上圆满利他的伟大。第十利益有四：不退转轮回的利益、圆满二资粮、圆满二义、以及不退转的道理。第十一暖位。第十二相。第十三证悟的量有二例：见自性、以及明分转为差别。最后未证悟的过失有三：实际的过失、于意义上诽谤的选择、以及与修持相关的道理。第一有二：堕入恶趣、以及不得成佛。于意义上劝请的选择有四：于意义词句具足劝请、以及未证悟的过患使意义不
English
and, it shows that meaning is separate from speech. There are three ways to jointly show self-nature and classification: Sutra, Extensive Explanation, and Summary of Meaning. Extensive Explanation has two aspects: Self-nature and Classification. The first has two aspects: what others accept and one's own system. Among these, there are two: general presentation and specific explanation. Among these, there are two: showing self-illumination without an object, and showing the two, Dhatu and Wisdom, as Na (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning). There are two types of classification: classification of names and classification of meanings. The first has eight: seeing is the view of the eye, hearing is of the ear, feeling is of the nose, tasting is of the tongue, touching is of the body, cutting is of the mind, afflicted mind is self-Manas (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning), Alaya is the view of all-knowing. There are actually two types of meaning classification: the view of the stages of the path and the view of the meaning of the tantra. The first has two: brief presentation and individual explanation. Among these, there are two: specifically explaining the contaminated path and generally showing the nine wisdoms of the path. Among these, there are three: the actual meaning, what cause it arises from, and the choice. There are two types of Tantric meaning: general presentation and specific explanation. Among these, there are nine: Samaya view, conduct, closeness, offering, leisure, empowerment, practice, Samadhi, and the view of mantra and mudra. The ninth conduct has two: Sutra and Extensive Explanation. Among these, there are two: self-benefit and benefiting others. The first has four: actual conduct, and the metaphorical meaning that is different from it, choice, Samaya, and the stages of learning. There are two types of benefiting others: the fire offering of great wisdom and the greatness of perfecting the benefit of others on the path. The tenth benefit has four: the benefit of not regressing in samsara, perfecting the two accumulations, perfecting the two meanings, and the reason for not regressing. Eleventh heat. Twelfth sign. The thirteenth measure of realization has two examples: seeing one's own nature and the clarity turning into a difference. Finally, there are three faults of non-realization: actual faults, the choice of slandering the meaning, and the way it relates to practice. The first has two: falling into the lower realms and not attaining Buddhahood. There are four choices for urging meaning: urging meaning with complete words and phrases, and the fault of non-realization causes meaning not to
Chinese
得以成就，与意义相融合，并被教导成为清晰的一体。第二个总义是关于引入因缘的特征，分为两部分：与创作相关的意义和场合的意义。其中又分为两部分：一般道路的关联和自身的本质。其中又分为两部分：简要和广述。其中又分为两部分：顿悟和渐悟。第一部分分为两部分：简要和广述。其中分为三部分：了解因，引入缘，以及最终的果。第一部分分为两部分：见解的本质和证悟的功德。引入缘分为三部分：三摩地、行持和誓言。第一部分分为五部分：修习的方式，它的伟大之处，安住的方法，修习的本质，以及修正错误的方法。其中分为两部分：没有破立的修正方法和没有能取所取的修正方法。誓言分为两部分：平等的誓言和守护的誓言。果分为三部分：获得三身的方式，必要性，以及不能从其他地方获得。渐悟分为两部分：通过比喻简要地指示和详细地解释意义。第一部分分为两部分：数量的区分和所修之境的见解的比喻意义。广述分为五部分，第一是关于大空性的瑜伽，分为两部分：近似的指示和实际的意义。其中分为两部分：简要和广述。广述分为十五部分，第一是前行，分为两部分：共同的一般前行和此特殊的殊胜前行。第一部分分为六个方面：获得灌顶并具备五种殊胜的资具，发起菩提心，住所具备处所和坐垫，积累福德资粮，断绝内外联系，以及收集顺缘并守护免受障碍。第二，必要性分为两部分：错误地安排顺序的必要性和陈述本质的必要性。第一部分分为两部分：教证的合理性和由此成立的意义。陈述本质的必要性分为两部分：简要和广述。其中分为两部分：遣除他者和追求意义。其中分为四个方面：追求法性的意义，一般三摩地的必要性，追求成就的意义，以及三摩地的过失。第三，修习的方法分为两部分：身体的坐姿和心的安住方法。其中分为两部分：简要和
English
to be accomplished, to be blended with meaning, and to be instructed as a clear unity. The second general topic is the characteristic of entering conditions, which has two parts: the meaning related to composition and the meaning of the occasion. These have two parts: the connection of the general path and its own essence. These have two parts: concise and extensive. These have two parts: sudden and gradual. The first has two parts: concise and extensive. These have three parts: knowing the cause, entering the condition, and the ultimate result. The first has two parts: the nature of the view and the qualities of realization. Entering the condition has three parts: samadhi, conduct, and vows. The first has five parts: the way of meditation, its greatness, the method of placement, the nature of meditation, and the method of correcting faults. These have two parts: the method of correction without affirmation or negation and the method of correction without grasping. Vows have two parts: the vow of equality and the vow to protect. The result has three parts: the way to obtain the three bodies, the necessity, and that it cannot be obtained from elsewhere. The gradual has two parts: briefly indicating through examples and explaining the meaning extensively. The first has two parts: the division of numbers and the example meaning of the view of what is to be meditated on. The extensive has five parts, the first is the yoga of great emptiness, which has two parts: approximate indication and actual meaning. These have two parts: concise and extensive. The extensive has fifteen parts, the first is the preliminary, which has two parts: the common general preliminary and this special extraordinary preliminary. The first has six aspects: obtaining empowerment and possessing five excellent implements, generating bodhicitta, the dwelling having a place and seat, accumulating the accumulation of merit, severing external and internal connections, and gathering conditions and protecting against obstacles. Second, necessity has two parts: the necessity of placing the order incorrectly and the necessity of stating the essence. The first has two parts: the validity of the scripture and the meaning established by it. The necessity of stating the essence has two parts: concise and extensive. These have two parts: eliminating others and pursuing meaning. These have four aspects: pursuing the meaning of dharmata, the necessity of general samadhi, pursuing the meaning of accomplishment, and the faults of samadhi. Third, the method of meditation has two parts: the posture of the body and the method of placing the mind. These have two parts: concise and