Chinese
这与此无关，就像塞楚的言论一样。在干旱的山谷中用水灌溉，上面是，断绝后裔，九个儿子，父亲和十个。五箭一矛，六个投掷物。阿如拉对热病有益。像这样说是为了对治错误观念而建立联系。真实地展示经文意义的四个必要联系是：宣说一切乘的总纲，这是所说之义。为了利益一切有知者，这表明了必要。对于一切圣众，这表明了暂时的究竟必要。文殊菩萨，以及五身之主薄伽梵，这表明了究竟的究竟必要。也就是说，依靠能诠之词，理解所诠之义，依靠它而获得暂时和究竟的果，这就是建立联系。这些是总义的解释。现在探究经文的意义，是为了在未来对一切具有智慧的人产生三种智慧，从而利益他们。那么，如何利益呢？使不明显的所说之义变得明显，将广大的内容简略，理顺混乱的传承，纠正扭曲的教言，直接揭示隐藏的口诀，从而毫不颠倒地轻松理解其意义，这是撰写论典的必要。如《现观庄严论》所说：“轻松地理解，是事业的必要。”就像所说的那样。那么，这是不是自己编造的呢？不是的。因为与佛陀的教言、上师的口诀以及自己通过经验所证悟的三种量永不相违，从而直接确定所说之义。如《光明释》所说：“如来善逝的续部，上师智者的口诀，以及自己经验的差别，依靠三种量。”就像所说的那样。乘是运载，即九乘之所依的补特伽罗，进入该乘之门，中间不被浪费，最终与各自的果结合并运送，因此称为乘。对此，这里有驯服的大象的比喻，多门房屋的比喻，梯子横档的比喻，船和游泳的比喻等等，通过这些比喻来说明乘的
English
This is unrelated, like the words of Sechu. In the dry valley, irrigating with water, above is, descendants cut off, nine sons, father and ten. Five arrows, one spear, six projectiles. Aru-ra is beneficial for fever. Saying it like this is to establish a connection to counteract wrong views. The four necessary connections of the meaning of the text, shown directly, are: stating the general framework of all vehicles, which is the meaning to be expressed. "For the benefit of all knowledgeable ones," this shows the necessity. "For all the noble assemblies," this shows the temporary ultimate necessity. "Manjushri," and "Bhagavan, the master of the five bodies," this shows the ultimate ultimate necessity. That is, relying on the expressing words, understanding the meaning to be expressed, and relying on that to obtain the temporary and ultimate results, this is establishing the connection. These are the explanations of the general meaning. Now, examining the meaning of the text, it is to generate three wisdoms in all future beings who possess wisdom, thereby benefiting them. Then, how does one benefit them? By making the unclear meaning to be expressed clear, summarizing the vast, straightening out confused lineages, correcting twisted instructions, directly revealing hidden pith instructions, thereby easily understanding the meaning without inversion, this is the necessity of composing treatises. As it is said in the Ornament for Clear Realization: "To easily understand, is the necessity of the activity." Just as it is said. Then, is this self-made? No, it is not. Because it never contradicts the three valid cognitions of the Buddha's words, the guru's pith instructions, and one's own experiential realization, thereby directly establishing the meaning to be expressed. As it is said in the Clear Lamp: "The tantra of the Sugata, the pith instructions of the wise guru, and the distinctions of one's own experience, rely on the three valid cognitions." Just as it is said. Vehicle means to carry, that is, the individual who is the basis of the nine vehicles enters the door of that vehicle, is not wasted in between, and ultimately connects with and transports to their respective results, therefore it is called a vehicle. In this regard, here are the examples of a tamed elephant, a house with many doors, the rungs of a ladder, a boat and swimming, and so on, to explain the vehicle through these examples.
Chinese
那些可以解释声音和意义的，将在后续进入之门的章节中解释。所谓的“一切”是指，一般来说，有三种乘：法轮常转乘、神通示现乘和真实义决定乘，以及特别的九次第乘，加上附带的外道，都包含在此意义中，因此称为“总括”。所谓的“说”是指，如同高尚的人们无论做什么都不会违背誓言一样，伟大的圣者也从心中生起了意念，发誓要创作这部论著。在《释论·明句》中说：“为了他人的利益而充满慈爱的人，即使为了生命也不会放松自己的能力。承担圣人重担的人，永远不会在困境的道路上放弃。”正文的内容有两个方面：论著的体系的建立和分支的详细解释。第一部分有两个方面：列举，以五种对立的方式建立体系的真实内容；引导，在“诸法”这个章节中，一些学者对法的定义、声音和意义、分类进行阐述，但这太过分了。正如《宝藏论》中所说：“不理解的也不说，太过分的也不说。”一切所知，包括轮回、涅槃和道路三者所包含的诸法的状态是，虽然每个乘都有各自的观点，但这次在这里，按照《经集密意》的体系，根据阿努瑜伽的观点，法性本质上是一个，但会转变为五种不同的对立方面。也就是法性本然存在的方式，以及未证悟的众生的迷惑方式，以及以慈悲或智慧看待迷惑本身的方式，以及从观看中产生慈悲的方式，以及产生后利益所化众生的方式。这显示了不混杂、圆满和伟大的平等性。引导，这样表达了五种象征方式，并按顺序展示，虽然看起来不同，但却是伟大的自性，即心的状态或自生智慧，是所有法的根本，一切都从中产生，并且没有从它的状态中分离。因此，在无碍显现的状态中不混杂，在无生存在的状态中完全圆满。
English
Those that can be explained in terms of sound and meaning will be explained in the subsequent chapter on entering gateways. The term "all" refers to the three vehicles in general: the Vehicle of the Wheel of Dharma, the Vehicle of Miraculous Manifestation, and the Vehicle of Definitive Meaning, as well as the nine successive vehicles in particular, including incidental non-Buddhists, all of which are included in this meaning, hence it is called "comprehensive." The term "to speak" means that, just as noble individuals do not deviate from their vows in whatever they do, so too, the great holy one had the intention arise in his mind and vowed to compose this treatise. The Commentary "Clear Words" states: "Those who are affectionate for the sake of others will not slacken their capacity even for the sake of their lives. Those who bear the heavy burden of holy individuals will never abandon it on the path of adversity." There are two aspects to the meaning of the text: the establishment of the system of the treatise and the detailed explanation of the branches. The first has two aspects: enumeration, the actual establishment of the system with five opposing aspects; guidance, in this section on "all dharmas," some scholars elaborate on the definition, sound and meaning, and classification of dharmas, but this is too extreme. As stated in the Treasury: "One should not speak what is not understood, nor should one speak excessively." The state of all knowable things, including dharmas encompassed by samsara, nirvana, and the three paths, is such that, although each vehicle has its own view, here, according to the system of the Sutra Gathering of Intentions, according to the view of Anu Yoga, the nature of reality is one in essence but transforms into five different opposing aspects. That is, the way the nature of reality has always been, the way sentient beings are deluded by not realizing it, the way compassion or wisdom views that very delusion, the way compassion arises from viewing it, and the way it benefits those to be tamed after arising. This shows the unmixed, complete, and great equality. Guidance, in this way, the five symbolic ways are expressed and shown in order, and although they appear different, they are the great self-nature, that is, the state of mind or self-arisen wisdom, which is the root of all dharmas, from which everything arises and does not move away from its state. Therefore, it is unmixed in the state of unimpeded appearance and completely perfect in the state of unborn existence.
Chinese
那，这五者，在时间上无先后，意义上各异，本体上无好坏，在自生智慧的本性状态上，是平等且圆满的。详细解释有五点：对于基之法性本自存在之理这五点，不证悟而迷乱之理；以及对此，佛陀的智慧观照之理；观照后，慈悲生起之理；生起后，成办事业之理的详细解释。第一点有二：即计数，近似指示；以及如实，在身之安立的章节中，以五种反向指示的，最初基之本自存在的状态进行指示的意义，详细解释并清晰指示，就像这样，是意义的详细解释。如实，所谓坛城，即无生是坛，无灭是轮所围绕。所谓三者，即基如是之坛城，无生之界；无灭自性任运成就之坛城智慧；以及二者无别，根本菩提心之坛城无有分别，所知轮涅道三所摄之诸法，皆安住于一切之基，因此一切本体平等一味之义。像这样，一切有情皆具如来藏，最终不会超出获得佛果。以三坛城成佛之理是：基如是，无有改造和错乱，于法身成佛；自性任运成就，无有勤作而自显现，无灭于化身成佛；根本菩提心之坛城无二，于报身成佛。密意总集中说：本自成佛大乐，是无生无灭之精华，无为之三坛城，本自成就任运成。如是所说。又，对于所化众生，具有各种执着的分别念之相，为了解脱这些，将一切有情和基如是之坛城进行认识。对于认为佛陀的事业是好的，另一种是错误的执着，为了解脱这些，将有情和自性任运成就之坛城进行认识。因为有各种二取执着，为了解脱这些，将心
English
Now, these five are equal and complete in the state of self-originated wisdom, without precedence in time, difference in meaning, or good or bad in essence. There are five detailed explanations: the way of being deluded by not realizing the five aspects of the ground, the nature of reality, which has always existed; and the way the wisdom of the Buddha sees it; and the way compassion arises after seeing it; and the detailed explanation of the way of accomplishing the meaning after it arises. The first has two parts: counting, approximate indication; and direct, in the context of the body's arrangement, the meaning of indicating the state of the original ground that has always existed, indicated by the five opposites, is explained in detail and clearly indicated, like this, is a detailed explanation of the meaning. Directly, the so-called mandala is: unborn is the center, unceasing is surrounded by the wheel. The so-called three are: the mandala of the ground as it is, the unborn realm; the mandala of self-nature spontaneously accomplished without cessation, wisdom; and the two are inseparable, the mandala of the root bodhicitta is without distinction, and the dharmas included in the three realms of what is to be known, samsara, nirvana, and the path, all abide as the basis of everything, therefore everything is of the same essence, the meaning of one taste. Like this, all sentient beings have the essence of the Tathagata, and ultimately will not go beyond attaining Buddhahood. The way of becoming a Buddha in the three mandalas is: the ground as it is, without modification or confusion, becoming a Buddha in the Dharmakaya; self-nature spontaneously accomplished, self-appearing without effort, becoming a Buddha in the Nirmanakaya without cessation; the mandala of the root bodhicitta is non-dual, becoming a Buddha in the Sambhogakaya. In the Gongdü it says: Originally Buddha, great bliss itself, is the essence of unborn and unceasing, the three mandalas of non-action, originally accomplished, spontaneously accomplished. So it is said. Also, for the disciples, there are various conceptual marks of attachment, in order to liberate them, all sentient beings and the mandala of the ground as it is are introduced. For those who hold the concept that the Buddha's activity is good, and another is wrong, in order to liberate them, sentient beings and the mandala of self-nature spontaneously accomplished are introduced. Because there are various dualistic attachments, in order to liberate them, the mind
Chinese
这是关于将凡夫和根本菩提心介绍到坛城中。迷妄的方式有五种：列举，迷妄是轮回之因，附带例子。引导，此时转变种子字的安住之处，整合意义的次第。因此，由于俱生无明的力量而未能证悟。虽然基位智慧安住于自生佛陀的状态，但没有生起决定的智慧，这是因为俱生无明是原因，自己不认识自己。例如，就像国王的儿子流落到平民中一样。《宝积经》中说：心性本自即是佛，被黑暗遮蔽故未识。如是，由于俱生无明自己不认识自己，那些心愚昧、昏暗、模糊、迟钝的状态，是停留还是不停留呢？是不停留的，由于取近取的无明之力，将智慧颠倒错认为能取所取，显现为各种各样，从而迷妄。例如，那个国王的儿子，仅仅是不认识自己，就停留吗？是不停留的，吃生肉作为食物，穿破烂的衣服，手里拿着杀狗的棍子，做各种各样平民的恶劣行为。《幻化经》中说：颠倒错乱而行事，对能取所取极贪执，因此恒常漂泊于轮回。如是。迷妄的因缘，引导，由烦恼三毒所生的业，善恶二者将众生抛向善趣和恶趣，这四种因缘增长了迷妄的力量。这四种因缘是：根本因缘是阿赖耶识中存在的习气，所缘因缘是色等，紧随其后的因缘是根境识聚的刹那，主因缘是意识。此时，从刹那的明觉角度讲述迷妄的方式，通过流落平民的穷困潦倒来介绍并详细阐述，这是从上师的口中了解到的。流转是指：六道由业力而流转，以及在智慧法界中流转两种，这里是指六道由业力而流转，如云：五蕴道中五毒生。六是指善趣的三处和恶趣的三处。迷妄是指不是那个却执着为那个。