Chinese
其意义有三： 乘之分类。 如何宣说其对治。 解释这些的意义。 第一是： 化身语的圆满经典，一切都显示为五乘，如下所示： 随应有情调伏之缘，宣说四禅定和四无色定， 宣说十善，即无色界、色界和欲界天神的乘，以及十善本身即人类的乘， 以四谛的自性取舍为对境，修习三十七道品，现证阿罗汉，即声闻乘， 修习缘起和五道，前往如意安乐之胜地，即独觉乘， 以二无我和十度现证佛果，即菩萨乘， 了知一切法为三轮，修习甚深道，此生解脱，即无上密咒乘。 第二是： 众生相续中由无明之分别念所生的烦恼，贪嗔痴平等有二万一千，即为了对治八万四千烦恼， 律藏、经藏、论藏三藏平等，以及密咒藏二万一千，即为了对治八万四千法门，从自生智慧中流出的导师们，也曾随顺所化众生的显现而宣说。 现在也在十方无边无际的世界中宣说。 未来也将宣说。 第三是： 所说的法类五乘，所有这些， 由于外境执着粗大，超胜凡夫之智，了知无分微尘为胜义谛，色法无我，以及内心的刹那性， 并且了知其无我，对治执蕴为我，即声闻乘， 外境显现之境，即使是无分微尘，在胜义中也不成立，但在世俗中却显现为水池的色
English
Its meaning has three aspects: The classification of vehicles. How to proclaim its antidote. Explaining the meaning of these. The first is: The perfect scriptures of the emanation body, all of which are shown as five vehicles, as follows: According to the conditions for taming sentient beings, the four meditations and the four formless absorptions are proclaimed, Proclaiming the ten virtues, which are the vehicles of the gods of the formless realm, the form realm, and the desire realm, and the ten virtues themselves are the vehicle of humans, Taking and abandoning the nature of the four truths as the object, cultivating the thirty-seven factors of enlightenment, realizing Arhatship, which is the Hearer Vehicle, Cultivating dependent origination and the five paths, going to the supreme place of wish-fulfilling bliss, which is the Solitary Realizer Vehicle, Realizing Buddhahood with the two selflessnesses and the ten perfections, which is the Bodhisattva Vehicle, Knowing all dharmas as the three circles and cultivating the profound path, liberation in this life, which is the Unsurpassed Secret Mantra Vehicle. The second is: The afflictions arising from the ignorance of sentient beings, with equal parts of attachment, aversion, and ignorance, are twenty-one thousand, that is, to counteract the eighty-four thousand afflictions, The Vinaya Pitaka, Sutra Pitaka, and Abhidhamma Pitaka are equally divided into three pitakas, and the Mantra Pitaka is twenty-one thousand, that is, to counteract the eighty-four thousand dharma doors, the teachers who emanated from the self-born wisdom also proclaimed in accordance with the appearances of the beings to be tamed. Now also proclaiming in the ten directions of infinite and boundless worlds. In the future, it will also be proclaimed. The third is: The dharma categories of the five vehicles that have been proclaimed, all of these, Because external objects are perceived as coarse, surpassing the wisdom of ordinary people, knowing the indivisible atom as the ultimate truth, the selflessness of form, and the momentary nature of the inner mind, And knowing its selflessness, counteracting the clinging to the aggregates as self, which is the Hearer Vehicle, The external appearing object, even the indivisible atom, is not established as ultimately true, but in conventional truth, it appears as a pond of color.
Chinese
就像幻觉一样了悟，从而知晓外在的缘起是虚假的。《》如果存在无明，则从行到老死都会产生。《》如果无明止息，则知晓直到老死之间的轮回之轮会倒转。《》了悟到补特伽罗的我和《》外在显现的法没有作者，这就是通过修习内在的缘起，成为对治将外在事物执著为我的对治法，是独觉乘。《》像这样，在半个和两个无我的基础上，修习对治之心的内在将法执著为我，心识迷乱以外境为对境。《》菩萨认为，从了悟到那也不成立的角度来说，更为殊胜，显现二无我是菩萨乘。《》揭示了因（རྒྱུ།）中善与恶，以及业（ལས།）的果（འབྲས།）各自成熟不会浪费，是天和人的乘。《》出自《业百颂》中。《》诸业即使经历百千劫，《》也不会浪费，当因缘聚合时，《》一旦被有情众生所获得，《》必将成熟为果报。《》如是说。《》这比外道认为没有业果更为殊胜。《》而且必须依靠人与天的乘才能成就解脱。《》出自《宝鬘论》中。《》如果善于奉行人间的正法，前往天界并不遥远。《》如果善于奉行天上的正法，次第解脱就在眼前。《》如是说。如果谁拥有世间正确的见解，《》那他在千百世中，《》也不会堕入恶趣。《》如是说。《》将事物和相执著为业（ལས།）和业（ལས།）的果（འབྲས།），身体不会习惯，语言不会习惯，心中没有习惯，三门原本就知晓为三坛城，因此没有庸常的显现。《》了悟到实相空性（སྟོང༵ས་པ༵）的究竟，是无上密咒乘之最胜。《》第二，宣说所化有情和法的自性差别，分为二：宣说轮回的自性为法性，以及宣说法的自性不可言说。《》第一部分有六个。
English
Understanding it like an illusion, thereby knowing that external dependent origination is false. If ignorance exists, then from action to old age and death will arise. If ignorance ceases, then knowing that the wheel of samsara until old age and death will reverse. Realizing that there is no self of the individual and that the external appearance of phenomena has no author, this is through practicing internal dependent origination, becoming the antidote to clinging to external things as self, is the Pratyekabuddha Vehicle. Like this, on the basis of half and two no-selves, the mind of practicing the antidote internally clings to phenomena as self, the mind is confused with the object as the object. Bodhisattvas believe that it is more superior from the perspective of realizing that even that is not established, manifesting the two no-selves is the Bodhisattva Vehicle. It reveals that good and evil in the cause (རྒྱུ།, hetu, cause) and the fruits (འབྲས།, phala, fruit) of karma (ལས།, karma, action) mature separately without being wasted, is the Vehicle of Gods and Humans. From the Hundred Karmas. Even if all karmas pass through hundreds of eons, they will not be wasted, when causes and conditions come together, once obtained by sentient beings, they will surely ripen into fruition. Thus it is said. This is more superior than the outsiders who believe there is no karma and result. Moreover, one must rely on the Vehicle of Humans and Gods to achieve liberation. From the Precious Garland. If one is good at practicing the Dharma of humans, going to the realm of gods is not far. If one is good at practicing the Dharma of gods, gradual liberation is at hand. Thus it is said. If someone has the correct view of the world, then in thousands of lifetimes, he will not fall into the lower realms. Thus it is said. Clinging to things and characteristics as karma (ལས།, karma, action) and the fruit (འབྲས།, phala, fruit) of karma (ལས།, karma, action), the body will not be accustomed, the speech will not be accustomed, the mind has no habit, the three doors are originally known as the three mandalas, therefore there is no ordinary appearance. Realizing the ultimate of emptiness (སྟོང༵ས་པ༵, śūnyatā, emptiness) is the supreme unsurpassed Secret Mantra Vehicle. Second, explaining the differences in the nature of beings to be tamed and the nature of phenomena, divided into two: Explaining the nature of samsara as dharmata, and explaining the nature of phenomena as inexpressible. The first part has six.
Tibetan
་སྟེ། དོན་གྱི་འབྲེལ་དགོད་པ། མ་རིག་པས་འཁོར་བར་སྣང་ཚུལ། སྣང་དུས་ཉིད་ནས་རང་བཞིན་ཆོས་ཉིད་དུ་བསྟན་པ། འཁྲུལ་སྣང་སེམས་ཀྱི་ཆོ་འཕྲུལ་དུ་བསྟན་པ། འཁྲུལ་རྟོག་གཞི་མེད་རྩ་བ་དང་བྲལ་བ། རྣམ་རྟོག་ཡེ་ཤེས་ཀྱི་རོལ་པར་བསྟན་པའོ། །དང་པོ་ནི། འདུལ་བ་བཞིའི་ཆོ་འཕྲུལ་དུ་བསྟན་པ་དེ༵་ན༵ས་རང་སྣང་གི་དེ༵་བཞི༵ན་གཤེ༵གས་པ༵་ཐམ༵ས་ཅ༵ད་ཀྱི༵ས་ཆེ༵ད་དུ༵་བརྗོ༵ད་པ༵་འདི༵་བརྗོ༵ད་དོ༵། །གཉིས་པ་ནི་ཕྱི་ནང་གི་ཆོས་མ་དག་པ་སྣོད་བཅུད་ཀྱི་རྣམ་པར་སྣང་བ་ཇི༵་སྙེད༵་པས་བསྡུས་པའི་འཇིག༵་རྟེན༵་འཁྲུ༵ལ་པ༵འི་ཆོ༵ས་འདི་ཐམས་ཅད་རྨི་ལམ་དང་འདྲ་སྟེ། གནས་ལུགས་ཡེ་ནས་སངས་རྒྱས་པའི་ངོ་བོར་མ༵་རིག༵་པས་གཉིད་འཐིབས་པོ་ཆེས་ནོན་དེ། གཉིས་སུ་རྟོག༵་པ༵འི་གཟུང༵་འཛི༵ན་གྱིས༵་རྐྱེན་བྱས་པས། ཕྱི༵་རོལ་དཀར་དམར་སྣ་ཚོགས་ཀྱི་ཡུལ་དང་ན༵ང་འགྲོ་བའི་རྣམ་པ་ཚད་མེད་པ་སྣང་སྟེ། འཁྲུལ་པའི་རྒྱུ་ལས་འཁྲུལ་སྣང་གི་འབྲས་བུ་ཤིང་རྟའི་འཕང་ལོ་ལྟར་བྱུང་བའི་རྟེེ༵ན་འབྲེ༵ལ་ཕྱི་ནང་གཉི༵ས་སུ༵་སེམས་ཅན་འཁོ༵ར་ཏེ། ཡུལ་དང་སྣང་བ་མི༵་མཐུ༵ན་པའི་བྱེ་བྲག་བདེ༵་བ་དང་སྡུ༵ག་བསྔལ་སྣ་ཚོགས་མྱོང༵་ཞིང་གཏན་ཏུ་འཁོར་བའི་གྲོང་ཁྱེར་གཅིག་ནས་གཅིག་ཏུ་བརྒྱུད་ཅིང་སྣ༵ང་བ༵ར་འགྱུ༵ར་རོ། །གསུམ་པ་ནི། དེ་ལྟར་སྣང་ཡང་འཁོར་བའི་ར༵ང་བཞི༵ན་ཡེ་ནས་གྲོལ་བའི་ཆོས་ཉིད༵་མཉམ་རྫོགས་ཆེན་པོ་ལ༵ས་ཉམ༵ས་པ༵་མེ༵ད་དེ། རང་བཞིན་སྟོང་པ་ཉིད་ཡིན་པའི་ཕྱིར་རོ། །དེ་སྐད་དུ་ཡང་ཏིང་འཛིན་རྒྱལ་པོ་ལས། རྒྱལ་བའི་སྲས་པོ་དངོས་པོ་རྣམ་པར་འཇིག།སྲིད་པ་ཐམས་ཅད་ཡོང་ཡེ་སྟོང་པ་སྟེ། །ཉི་ཚེའི་སྟོང་པ་མུ་སྟེགས་ཅན་རྣམས་དང༌། །མཁས་པ་བྱིས་པ་དག་དང་རྩོད་མི་བྱེད། །ཅེས་སོ། །དེའང་འཁོར་བར་སྣང་དུས་ཉིད་ནས་དོན་ལ་མ་གྲུབ་པས་ཡང༵་ད༵ག་པའི་གནས་ལུགས་ཡིན་ལ། ཀུན་རྫོབ་སྒྱུ༵་མ༵འི་ཚུལ༵་ཙམ་དུ་གཉི༵ས་སུ༵་སྣང་བ་ཉིད་དཔྱད་ན་རྨི་ལམ་གྱི་སྣང་བ་དང་རྨི་བ་པོ་རང་གི་སེམས་གཉིས་ཐ་དད་དུ་མ་གྲུབ་པ་བཞིན་དུ། འཁོར་མཁན་བད༵ག་ད༵ང་འཁོར་འདས་བད༵ག་གི༵ར་གཟུང་བའི་ཡུལ་གཞ༵ན་མེ༵ད་དེ༵། སེམས་ཉིད་དེ་ལྟར་སྣང་བའི་ཕྱིར་ རོ། །དེ་སྐད་དུའང་ལང་ཀར་གཤེགས་པ་ལས།དོན་ཡོད་མ་ཡིན་སེམས་ཉིད་ནི། །ཕྱི་རོལ་དོན་མཐོང་ལོག་པ་ཡིན། །བག་ཆགས་ཀྱིས་ནི་དཀྲུགས་པའི་སེམས། །དོན་དུ་སྣང་བ་རབ་ཏུ་འབྱུང
Chinese
讲述意义的关联。 无明所显现的轮回。 显现之时即是显示自性法性。 将错觉显现显示为心的幻化。 错觉分别无有基础，脱离根本。 将分别显示为智慧的游舞。 第一，从调伏四魔的幻化开始，所有如来都特别宣说这个。 第二，内外不净之法，总括显现为器情世界的一切，这所有迷惑的世间之法，都如梦一般。 实相本自成佛的体性，被无明的沉睡厚重地压制。 由二取（能取和所取）的缘故。 显现外境各种颜色的事物和内在无量众生的形象。 从迷惑之因产生迷惑显现之果，如车轮旋转一般，内外二者中，众生流转。 感受着与外境和显现不协调的各种苦乐，恒常于轮回的城市中，从一个到另一个地流转显现。 第三，虽然如此显现，但轮回的自性本自解脱的法性，从未从平等大圆满中退失。 因为自性是空性。 如《三摩地王经》中所说： “佛子诸事物，彻底被摧毁。 一切有为法，原本即是空。 世俗之空性，外道之徒等。 智者与孩童，皆不作争辩。” 如是，在轮回中显现之时，从意义上来说，因为没有成立，所以是真实如是的实相。 在世俗如幻的层面，如果观察二取显现，如同梦境的显现和做梦者自己的心二者没有成立为他体一样。 流转之我和所流转的轮回涅槃，没有成立为他境。 因为心性就是那样显现的。 如《楞伽经》中也说： “非实有是心。 见外境是颠倒。 习气所扰乱之心。 显现为实有。”
English
Explaining the connection of meaning. The appearance of samsara due to ignorance. Showing the self-nature dharmata from the very moment of appearance. Showing illusory appearances as the magical display of the mind. Illusory thoughts are baseless and devoid of root. Showing conceptualization as the play of wisdom. First, starting with the magical display of subduing the four maras, all the Tathagatas especially proclaim this. Second, all the impure phenomena of outer and inner, encompassing all that appears as the vessel and its contents, all these deluded worldly phenomena are like dreams. The essence of reality, which is primordially enlightened, is heavily suppressed by the sleep of ignorance. Due to the cause of dualistic grasping (subject and object). Limitless appearances arise of various colors of objects externally and the forms of beings internally. From the cause of delusion, the result of illusory appearance arises like the wheel of a chariot, and beings wander in the inner and outer duality. Experiencing various kinds of happiness and suffering that are incompatible with objects and appearances, they perpetually transmigrate from one city to another in samsara. Third, although it appears in this way, the dharmata of samsara's own nature is primordially liberated, and it never diminishes from the great perfection of equality. Because its self-nature is emptiness. As it is said in the Samadhiraja Sutra: "O son of the Victorious Ones, things are utterly destroyed. All of existence is primordially empty. The emptiness of a day is for the tirthikas and others. Wise ones do not argue with children." Thus, when appearing in samsara, since it is not established in reality, it is the true reality. On the conventional, illusory level, if one examines the appearance of duality, just as the appearance of a dream and the dreamer's own mind are not established as separate entities. The agent of wandering and the object of grasping, samsara and nirvana, are not established as other. Because mind itself appears in that way. As it is also said in the Lankavatara Sutra: "Mind itself is not real. Seeing external objects is inverted. The mind disturbed by habitual tendencies. Arises as appearing real."