English
It is the vast manifestation, appearing as delusion to those to be tamed. Thus it is. There are two examples: like showing a boat to cross the river of samsara, and like being freed from prison, separated from the bondage of grasping and being grasped. As it is said: Like a boat crossing the river, thus completely crossing the river of samsara. Like being freed from prison, thus liberated from the knot of bondage. Thus it is. The examination of whether it is established or not: the basis is mind itself. Since it is not established by itself, the special dharma of nirvana itself, which is associated with it, is also not truly established. As it is said: Since the mind itself of the base is not established, all phenomena of objects and appearances are uncertain, and nothing can be grasped. Thus it is. These also do not rely on their own characteristics as a basis, but rather the mind that investigates attachment and imputation is established as the basis. The meaning of the knowable base has been explained. Secondly, in explaining the path in detail, there are two: the tantra of the essence of what is to be expressed, and the tantra of letters, the condition of what is to be expressed. As it is said: The cause that precedes nature is essence and condition. Regarding the cause of conditions, there are also the Father Tantra, which extensively shows the suchness of skillful means, the Mother Tantra, which profoundly shows the suchness of wisdom, and the Illusion Network Tantra, which shows that skillful means and wisdom, profound and vast, are inseparable. As it is said: Skillful means and wisdom, and the neuter lineage, are also taught as conditions. Here, the latter two are the inseparable tantra, the Illusion Network, that is, among the four, especially the Vajrasattva Tantra, the Illusion Network. That itself resides in the thirteen secret assemblies of tantras, and can also be summarized into root and explanation. The special characteristics of these two lie in refuting the views of others and establishing one's own views. The first view is: Some say that the expression of what is to be expressed, old and new, is not clear, and exists like darkness, is the root tantra, and that which shows like light is the explanatory tantra, which is not reasonable. If so, the root and explanation will become mutually contradictory, because they are the same as light and darkness. Also, some, like Nyaripa, say that what is spoken by the nature of the speaker is the root tantra, and what is spoken by the person who explains is the explanatory tantra, which is also not reasonable, because the intention of Sparka, the Heart Essence Tantra itself is explanatory.
Chinese
说是由于智者想要说。又一个寻衅者说，不依赖其他经典，能够生起其他，解释根本续中的续的意义的称为释续也不合理，如果按照第一种说法，逐渐进入的道次第的乘就不依赖其他了。因为这本身能够生起。这样认为是不行的。因为，各地的差别安立也是，《秘密藏续》的行道。这样说得很清楚。如果按照第二种说法，心髓续就成了释续了。如云：修持的日期和天数，续中所说的那样宣说。因为第九品的内容通过会供来阐明。自宗是，最初出现并成为所说之处的是根本续，后来出现并成为能诠释的续的实物另外成立的是释续。如云：最初所说是根本，后来所说是释续。阐明续的意义并使之能够实践的是四十二种细微方便。此处不广说分类的意义，在其他场合了解即可。道的自性续有三种，分类，各自特别的意义进行决断。第一种有两种，共同总的道，和特别此处的道。这二者的界限是安立方式不同。深奥的是特别，不深奥的是共同，或者，进入一个意义的是特别，进入多个意义的是共同，其他人这样认为。我的上师是显密二者的进入之处，所以是共同的道。就像很多善知识那里有一个金瓶一样。成为嘛哈瑜伽进入之处的是特别的道，就像一个主转轮那里有一个金瓶一样，这样说的。各自进行决断的第一种，共同的道有四种，必要，自性，分类，诤论的止息。第一种是为了辨别其他道和不堕落的道，并且为了了解究竟的意义追求的果实。如云：心髓各地的差别安立也是，《秘密藏续》的行道。这样说的。第一种是，共同的心
English
It is said because the wise want to say it. Also, one who seeks faults says that it is unreasonable to call the commentary tantra that which does not rely on other scriptures and is able to generate others, and explains the meaning of the tantra in the root tantra as the explanatory tantra, if according to the first statement, the vehicle of the stages of the path that gradually enters does not rely on others. Because it itself is able to generate. It is not acceptable to think so. Because, the establishment of the differences of the places is also, the path of practice of the Guhyagarbha Tantra. This is clearly stated. If according to the second statement, the Heart Essence Tantra becomes the explanatory tantra. As it is said: The dates and number of days of practice, are declared as stated in the tantra. Because the content of the ninth chapter is clarified through the gathering. The self-school is that the root tantra is what appears first and becomes the place to be spoken, and the object of the tantra that appears later and becomes the explainer is established separately as the explanatory tantra. As it is said: What is first taught is the root, what is taught later is called the explanatory tantra. What clarifies the meaning of the tantra and makes it practical is the forty-two subtle means. Here, the meaning of the classification is not explained in detail, but it can be understood in other situations. The nature tantra of the path has three, classification, and the special meanings of each are determined separately. The first has two, the common general path, and the special path of this. The boundary between these two is that the ways of establishing are different. The profound is special, the not profound is common, or, entering into one meaning is special, entering into multiple meanings is common, others think so. My lama is the place of entry for both sutra and tantra, so it is the common path. It is like having a golden vase in many virtuous friends. What becomes the place of entry for Mahayoga itself is the special path, just like having a golden vase in one main wheel, so it is said. The first of the separate determinations, the common path has four, necessity, nature, classification, and cessation of disputes. The first is to distinguish other paths and non-falling paths, and to understand the fruit of the ultimate meaning pursuit. As it is said: The establishment of the differences of the Heart Essence places is also, the path of practice of the Guhyagarbha Tantra. So it is said. The first is, the common mind
Chinese
之前已经产生了。分类方面，有真实的共同道，如决定的出离之乘，以及相对的共同道，即外续三部。如是说：大海种姓的分类道，分类，五和以因果转变，不决定的后者的分类，四是决定的出离共同道。同样，一种姓不是共同的。那本身内外如雨般显现，外在相对的共同道。如是说。辩论的驳斥是：即使那样，这个共同道本身是成为特殊还是不成为特殊？如果如第一种情况，共同和特殊就成了无差别。如果如第二种情况，共同的誓言就违背了。回答是：是承诺成为特殊。如果说成了无差别，那就需要考察，是因为是真实的道吗？还是因为是传承的道阶？第一种情况不成立，如果如第二种情况，仅仅是道阶本身就和真实自性成了无差别，这是不周遍的。这个特殊本身对于道也有四种：必要、本体、分类的确定。第一是：使基础被了解，并且迅速获得果，如是说：指甲盖知获得记号不决定，词二，因为因缘方法关联必要圆满。以及，又如次数一样，从七本身，名和种姓的殊胜成就。如是说。本体是五种特殊的心的产生。那也有四种：从哪里产生的地基，以什么产生的因缘，如何产生的理，产生者自己的本体是五种智慧。如是说：眼疏所生，因缘所生之理，以及，所生的本体是心识。如是说。第一有三种：从地基各自产生，从道产生心，从果产生心。如是说：眼疏地基和时机所生转变。如是说。首先，第一，地基种姓是凡夫三种：种姓决定者，断灭者，不决定者。第一有二：意义和分类。第一是和自己的智慧相符的进入乘的如意不退转，如是说：集合大小有理智的缘故，乘的次第也是那样，由劝请权大小二者。两种相的差别，进入的境和那本身。
English
It has already arisen before. In terms of classification, there are the actual common path, such as the definitive vehicle of renunciation, and the relative common path, which are the three outer tantras. As it is said: The classification path of the ocean of lineages, classification, five and by cause and effect change, the classification of the uncertain later ones, four are the common path of definitive renunciation. Likewise, one lineage is not common. That itself appears like rain, both internally and externally, the external relative common path. So it is said. The refutation of the argument is: Even so, does this very common path become special or not? If it is like the first case, then commonality and particularity become indistinguishable. If it is like the second case, then the common vow is broken. The answer is: It is a commitment to become special. If it is said to have become indistinguishable, then it must be examined: Is it said because it is the actual path? Or is it said because it is the stage of the lineage path? The first case is not established, and if it is like the second case, then it is said that merely the stage of the path itself becomes indistinguishable from the actual nature, which is not pervasive. This very particularity also has four aspects for the path: purpose, essence, and the determination of classification. The first is: to make the basis known and to quickly obtain the fruit, as it is said: The fingernail knows, obtains, the sign is uncertain, two words, because of cause, condition, method, connection, necessity, and completion. And also, like the number of times, from the seven itself, the excellence of name and lineage is accomplished. So it is said. The essence is the arising of the five special minds. That also has four aspects: the basis from which it arises, the causes and conditions by which it arises, the manner in which it arises, and the nature of the one who arises is the five wisdoms. As it is said: The eye commentary, the arising, the manner of arising by conditions, and, the essence of the arising is mind and awareness. So it is said. The first has three: arising separately from the basis, mind arising from the path, and mind arising from the fruit. As it is said: The eye commentary, the basis and the occasion from which arising changes. So it is said. First, the first, the basis lineage is three ordinary beings: those with a determined lineage, those who are cut off, and those who are uncertain. The first has two: meaning and classification. The first is the unwavering, wish-fulfilling entry into the vehicle that is in accordance with one's own intelligence, as it is said: Because the assembly is large and small, there is intelligence, the order of the vehicles is also the same, by the two of urging power, large and small. From the difference of the two aspects, the object of entry and that itself.
Chinese
是也。区分有三种根器：声闻、缘觉、菩萨。第二种是断种性，也有两种。意义是：暂时没有获得解脱的机缘。如是说：法界周遍一切，若无自识证悟之机，如盲人前显色，此乃无缘断种性者。区分有自性断种性和暂时因缘断种性两种。对于这两种，要驳斥他宗的极端观点，并阐述自宗的无过失之处。第一，他宗所安立的论式是：如是说，卡斯拉多吉欧则说，有情的心识相续，自性断种性是存在的，因为没有自识证悟的机缘，如同盲人的颜色一样。经中也说：二无明以智慧之眼失明之譬喻，如何从一开始就颠倒，以至于在自相续中迷失，这就是断种性。说是成立了。对此驳斥分为二：驳斥不确定的常法，以及驳斥不相似的随同。第一，是因为有情相续中连菩提心之种子都没有，所以没有机缘吗？还是因为顺缘一时没有唤醒种性呢？如果是前者，那么自性的基础本身也应成为善良的，因为有菩提心的究竟。如沙子和黄金一般。如果承认，经中如是说：庄严法界无分别，种性不同不应理。这很清楚。因为有种性，所以一切有情，恒常具有如来藏。以及，此处的六次第中，一切法中，应观菩提心存在，自性本净光明，普贤金刚萨埵所说。如果是后者，则不遍，因为即使没有生起信心，也在阿赖耶识中种下白色的种子，将来会成为唤醒种性的原因。如是说，华严经中，有些有情因业障而不信如来，但他们所见所闻的善根，直到完全涅槃为止。