English
The teachings that are explained are explained through the words "I am the All-Creating One." So, what is the object to be expressed by such words? It is the essence of all dharmas—the mind of enlightenment, or rather, the self-arisen wisdom, the unaltered suchness. From that unceasing function, the two vehicles of cause and effect arose, which I, the All-Creating Buddha, made to suit the minds of those to be tamed. As it says in the Tantra of the Gathering Ocean: "If the minds of beings are not exhausted, then the vehicles are also taught to be inexhaustible. For the eighty-four thousand afflictions, remedies are also taught in equal measure." As it is said. Therefore, the dharma I have made has different divisions of vehicles. The meaning of counting in this way is that although one and two are said to be different, there is no duality in the nature of things, so the end of number is the nature of dharma, which is free from elaboration, inconceivable to the mind, and inexpressible by words. And such an inexpressible, unthinkable, and unspeakable nature is the essence or suchness of all dharmas. Therefore, all the differences that are temporarily made to suit the minds of those to be tamed ultimately converge into the single essence of the inexpressible nature of dharma, the self-arisen wisdom, and it is shown that there is no difference in vehicles. As it says in that very text: "When the dharma of ignorance and confusion is extinguished, there is no vehicle and no entry." Fourth, regarding the explanation of the nature of the cause and effect vehicles, there are three points: a brief explanation by dividing the cause and effect vehicles into the two truths; a detailed explanation of how the characteristic vehicle is established as the cause; and a detailed explanation of how the mantra vehicle is established as the result. The first point is: In this way, the nature or essence of all dharmas is shown to be one, which is the All-Creating Mind of Enlightenment. And the dharma made by it is divided into two types: the characteristic vehicle of cause and the mantra vehicle of result. From these two vehicles, the secret mantra vajra vehicle shows the inseparability of cause and effect in the ultimate truth of reality, and the characteristic vehicle of cause shows the acceptance and rejection of cause and effect in the conventional truth of appearance. Thus, these two vehicles of cause and effect are distinguished by the two truths.
Chinese
应当通过两种方式进行区分，并且如将要阐述的那样，根据各自的例子和意义，用理证和推理完全考察后，分为确定的经文金刚乘和引导的经文特征乘两种。第二部分有三点：陈述从先前的因产生后来的果的原因；将此显示为引导的意义；阐述轮回和涅槃的取舍。第一点是：例如，因是地、水等五大种，果是三界的众生形成和显现的原因，像这样的原因，因此，实际上是将三界的众生作为因，通过修持道，获得佛的果位，这样命名，并通过推理考察因果的这两个例子和意义，这就是因的特征乘。第二点是：像这样，三界的众生通过次第修学道和二资粮，在无数劫的尽头，才最终成就佛的果位，像这样的预言是为了逐渐引导所化众生而显示的，被称为具有意图的经文，因为它与显示基果无别的甚深意义的经文相违背。第三部分有两点：简略地陈述和详细地解释。第一点是：因此，对于应当区分的因果两种，因是五大种，由因所产生的法，即显现为外器内情各种各样的显现，实际上是心性自生智慧不变的能量的显现，但是由于众生不认识自己的本性，所以显现为六道的各种显现，特征乘认为事物具有自相，因此努力于因果的取舍。第二点是详细解释，有四点：自性因无明而形成世界；由于对此迷惑而形成痛苦，因此显示轮回是应舍弃的；阐述涅槃是应获取的；陈述该乘的定义。第一点是：像这样，显现为外器内情各种各样的那些，全部都是除了实相如是的自性之外的
English
It should be distinguished in two ways, and as will be explained, according to their respective examples and meanings, after fully examining with signs and reasoning, it is said to be divided into two: the definitive scripture Vajrayana and the guiding scripture Characteristic Vehicle. The second part has three points: stating the reason for the later result arising from the earlier cause; showing this as the meaning of guidance; explaining the acceptance and rejection of samsara and nirvana. The first point is: for example, the cause is the five great elements such as earth and water, and the result is the cause of the formation and appearance of sentient beings in the three realms. Because of such a reason, in reality, sentient beings of the three realms are taken as the cause, and by practicing the path, the attainment of the state of Buddhahood is named, and these two examples and meanings of cause and effect are examined by reasoning, this is the Characteristic Vehicle of cause. The second point is: in this way, sentient beings of the three realms gradually learn the path and the two accumulations, and at the end of countless eons, the result of Buddhahood is finally achieved. Such a prophecy is shown for the purpose of gradually guiding the beings to be tamed, and is called a scripture with intention, because it contradicts the scripture of profound meaning that shows the ground and result as inseparable. The third part has two points: briefly stating and explaining in detail. The first point is: therefore, for the two types of cause and effect that should be distinguished, the cause is the five great elements, and the dharma produced by the cause, that is, all the various appearances that appear as outer and inner, are actually the manifestation of the unchanging energy of the self-born wisdom of mind itself, but because sentient beings do not recognize their own nature, they appear as various appearances of the six realms. The Characteristic Vehicle considers things to have their own characteristics, and therefore strives for the acceptance and rejection of cause and effect. The second point is to explain in detail, there are four points: the world is formed by the nature of ignorance; suffering is formed by being confused about this, therefore it is shown that samsara should be abandoned; explaining that nirvana should be attained; stating the definition of that vehicle. The first point is: in this way, all those that appear as various outer and inner contents are nothing but the nature of suchness,
Chinese
虽然能取所取的法并不存在，但众生却不这样认为，由于俱生无明和遍计所执无明二者的影响，对真实的意义产生颠倒的执着，以能取所取对色声等六境之法必定进行观察和执着，凭借其威力，六道众生的处所——器世间不稳固而坏灭，六种坏灭以及依赖于此而存在的有情众生，显现为六道众生的各种身相，被称为器世间和有情世间。二是：像这样执着于色等六境，依赖于六种贪执，生起悭吝等六种干涸的烦恼，通过这些积累各种业，由于这些业力的影响，感受六道众生的痛苦，是可怕和令人厌恶的，这被称为悲伤和悲伤，它被说成是应断的自性。三是：像这样的六道众生的痛苦，深刻而广阔，长久地被悲伤所折磨，在痛苦之上又被后来的痛苦所折磨，从大悲伤的折磨中解脱出来，获得解脱，这被称为对六境之法执着和贪恋的心，不思虑，业和烦恼以及习气都已穷尽，由四生所摄的六道轮回之处不再产生，因为没有原因。因此，超越了六道众生的六种痛苦，所以被称为超越悲伤，这是对此所说和表达的。四是：对此，被称为自性因的乘，其解释是，从本体离戏论的如实状态，菩提心精华中，不从因缘勤作之门寻找，而是自性显现的五大种，也各自执持自己的自性，火的自性是热和燃烧等。像这样，所有具有因的诸法，从何处产生的菩提心精华，也以自己的自性远离一切戏论，执持无所缘的体性，这被称为自性自性。而且，不依赖于其他的生起之因，菩提心
English
Although the phenomena of grasper and grasped do not exist, sentient beings do not realize this. Due to the influence of both co-emergent ignorance and imputational ignorance, they have inverted conceptions of the true meaning. With grasper and grasped, they definitely examine and cling to the six objects of sense, such as form and sound. By the power of this clinging, the six realms' container, the unstable world, is destroyed in six ways. And the essence, the six kinds of beings that depend on and dwell in this world, appear in various forms in the six realms. This is said to be the formation of the container world and the sentient world. Secondly, by clinging to and being attached to the six objects of sense, such as form, six kinds of afflictions, such as miserliness, arise. Through these, various actions are accumulated, and due to the influence of these actions, the sufferings of the six realms are experienced as terrifying and repulsive. This is called sorrow and is said to be of a nature to be abandoned. Thirdly, the sufferings of the six realms are deep, vast, and long-lasting. On top of being tormented by sorrow, they are afflicted by subsequent sufferings. Liberation from the torment of great sorrow and the attainment of liberation is said to be the exhaustion of the mind's non-conceptualization, actions, afflictions, and habitual tendencies, which cling to and are attached to the phenomena of the six objects of sense. The place of the six realms of samsara, gathered by the four kinds of birth, no longer arises because there is no cause. Therefore, because it transcends the six sufferings of the six realms, it is called transcendence of sorrow, and this is what is meant and expressed by that. Fourthly, the etymology of calling it the characteristic cause vehicle is that the essence, the mind of enlightenment, is the reality free from elaboration, and the five great elements that arise naturally without seeking through the door of cause, condition, and effort also hold their own characteristics, such as the nature of fire being hot and burning. Like that, the essence of enlightenment mind, from which all phenomena with causes arise, also holds the nature of being without an object because it is free from all elaborations of its own characteristics. This is called characteristic characteristic. Also, without depending on other causes of arising, the mind of enlightenment
Chinese
由于从母性的力量中自然显现的五大元素产生了所有显现和存在的法，因此被称为心要。由该心要所产生的果，即三界的一切众生，实际上也是未从因产生的自生智慧的自性。然而，由于不了解或不认识到这一点，而是将运用因果和勤奋修持的道路视为因，并从修持该因中产生诸如佛陀果位等，因此被命名为因。像这样，通过在因上努力，无论获得三种菩提中的哪一种的道路，都被称为乘，因此被称为“体性因之乘”。如果将这样的乘进行分类，则有息灭业和烦恼的声闻乘，断绝的独觉乘，以及清净的菩萨乘这三种。第三，安立真言乘为果的方式有两种：安立为果的定义，以及自性广说。第一，真言乘之所以被命名为果，是因为诸法的心要，即自生智慧或菩提心，是因，并从该因最终产生果，即宣说产生果，但实际上因果并非不同。例如，就像物质的金刚杵一样，任何东西都无法摧毁它，同样，法的自性心要的自性，空明离戏，没有因缘和合的生起，也没有最终的坏灭，因此，安住于大空无为的智慧果的体性，被称为金刚杵，因此，以该金刚杵为道，因此被称为果金刚乘。第二种分为两种：外道经部的乘，以及内道真言乘的分别解说。第一，为了证悟上述所说的象征意义的金刚心，即自生智慧，而修持的乘，也有内外两种。第一种是佛陀以无贪著的形象直接宣说的外道体性乘。
English
Because the five great elements that naturally arise from the power of the mother generate all the dharmas of appearance and existence, it is said to be the essence. The fruit generated by that essence, namely all sentient beings of the three realms, is also, in reality, the nature of self-arisen wisdom that has not arisen from a cause. However, because they do not know or recognize this, but regard the path of applying effort and practice in cause and effect as the cause, and desire that fruits such as the state of Buddhahood arise from practicing that cause, it is named the cause. In this way, the path by which one obtains any of the three bodhisattvas by striving on the cause is called the vehicle, therefore it is called the "Vehicle of Characteristic Cause." If such a vehicle is classified, there are the Hearer Vehicle, which eliminates karma and afflictions, the Solitary Realizer Vehicle, which cuts off, and the Bodhisattva Vehicle, which purifies. Third, there are two ways of establishing the Mantra Vehicle as the fruit: the definition of establishing it as the fruit, and the extensive explanation of its nature. First, the reason why the Mantra Vehicle is named as the fruit is that the essence of all dharmas, namely self-arisen wisdom or bodhicitta, is the cause, and from that cause ultimately arises the fruit, that is, it is said that the fruit arises, but in reality, cause and effect are not different. For example, just as a material vajra cannot be destroyed by anything, similarly, the nature of the essence of the dharma, emptiness-clarity, free from extremes of elaboration, has no arising based on compounded causes and conditions, and no ultimate destruction, therefore, abiding in the nature of the wisdom fruit of great emptiness uncompounded, is called vajra, therefore, because that vajra is made into the path, it is called the Fruit Vajra Vehicle. The second is divided into two: the general teaching of the outer Tirthika Sutra Vehicle, and the specific explanation of the inner Mantra Vehicle. First, the vehicle that cultivates to realize the vajra mind of symbolic meaning mentioned above, namely self-arisen wisdom, also has outer and inner aspects. The first is the outer Characteristic Vehicle, which the Buddha directly taught in the form of detachment.