Chinese
范围，以及谁也没有束缚解脱地认识到其意义的方法，以及各自认识到它的各自的理由，以及最殊胜的决定词。第一部分分为两部分：作为所量之法的那些等等，一切都是菩提心要，因此是不可考察的；因为不可考察，所以那些词句是理解的原因和理由。通过考察来理解的理由分为两种：概括的和详细的。其中分为两种：词的意义不一致的，和词的意义一致的理由。第一种分为两种：譬喻的外在形式接近，和意义详细阐述。其中有四种：因为表示实相的法超越了一切的对境，所以难以指示；如何表示的必要性；表示的理由；理由的合理性。本体的理由分为两种：一切都是，总的来说是肯定的理由，是任运成就；以及不是，一切都不具备的理由，是离边。词的意义一致的理由分为两种：概括的和详细的。其中分为两种：量论经文的理由，和声音一致意义推测的理由。事物分为四种：清净法平等性的理由；四种因的分别；以及大自在和自性真谛三者的因。其中分为三种：胜义无为超越初始的自性，即是真如；世俗的知识，幻化的所知，本体显现却无有自性；以及真谛无别之理，以及一切法无二任运成就的显示。声音一致意义推测分为四种：自共的烦恼词；所谓离边；种种差别生起；以及表示的虚空譬喻。总结劝诫分为三种：以何种方式到达的理由也在意义上详细阐述；劝诫说一切知识都应具备词句；劝诫说一切理解都应远离意义和词句。第三，共同显示宗派和错谬遮蔽分为两种： 概括的和详细的。其中分为两种：区分错谬遮蔽，明确目标差别；以及确定无误宗派的意义。第一种分为三种：34哦。总的来说，错谬总的来说是：确定基础，以及那不是真实的。
English
The scope, and the way to realize that no one is bound or liberated in its meaning, and the reasons for individually realizing it, along with the most excellent definitive terms. The first part is divided into two parts: those objects of measurement, etc., all are the essence of Bodhi, therefore they are not to be examined; because they are not to be examined, those words are the cause and reason for understanding. The reasons for understanding through examination are divided into two: summarized and detailed. Among them are two types: reasons where the meaning of the words is inconsistent, and reasons where the meaning of the words is consistent. The first is divided into two: the external form of the metaphor is close, and the meaning is explained in detail. Among them are four: because the Dharma that represents reality transcends all objects, it is difficult to indicate; the necessity of how to represent it; the reason for representing it; and the rationality of the reason. The reason of the entity is divided into two: everything is, in general, an affirmative reason, which is spontaneously accomplished; and not, the reason that everything is not possessed, which is free from extremes. The reasons for the consistent meaning of words are divided into two: summarized and detailed. Among them are two types: the reason of valid scripture and the reason of inference based on consistent sound and meaning. Things are divided into four types: the reason for the equality of pure Dharma; the distinction of the four causes; and the cause of the great self and the three truths of self-nature. Among them are three: the ultimate unconditioned transcendence of the initial nature, which is Suchness; the knowledge of the conventional, the knowable of illusion, the entity appears but has no self-nature; and the truth of inseparable reason, and the display of all Dharmas as non-dual spontaneously accomplished. Inference based on consistent sound and meaning is divided into four: the words of self-common afflictions; the so-called freedom from extremes; the arising of various distinctions; and the metaphor of the representing sky. The concluding advice is divided into three: the reason for how to arrive is also explained in detail in meaning; the advice that all knowledge should be equipped with words; the advice that all understanding should be free from meaning and words. Third, the common display of tenets and erroneous obscurations is divided into two: Summarized and detailed. Among them are two types: distinguishing erroneous obscurations, clarifying the differences in objectives; and determining the meaning of the unerring tenet. The first is divided into three: 34 oh. In general, erroneous in general is: determining the basis, and that is not true.
Chinese
是认识到错误的状况，以及误入歧途的目标差别。这有二种，即误入世俗的见解，以及误入超世的瑜伽以下乘。初者有三，即误入三界的见解，误入外道的常断见，以及本体自性于九地无有误入之处而重复。初者有三，即于欲界天人的见解中误入十善，于色界的见解中误入平等，以及于无色界的见解中误入。于超世的乘中误入有二，即误入因的乘，以及误入密咒的处所。初者有三，即误入声闻的乘，误入独觉，以及误入菩萨的乘。于外密中误入有二，即共同和无上瑜伽差别。彼有二，即误入事部（克里亚，梵文：Kriyā，梵文罗马拟音：kriyā，行为），以及误入瑜伽任运成就。从不错误的宗派目标中确定有二，即世俗方便中烦恼和菩提无别，以及认识到它们的见行差别。彼有二，即简略和以方便广说。彼有三，即见解是真实，一切法真谛无别，显现证悟的差别，以及行持是平等，从平等性本身不移动，无碍地示现一切，以及受用是二无，示现清净大。彼有二，即本体是方便和智慧清净，以及彼是二无，一切都示现清净大。第三，从意义错误的目标中确立宗派有二，即简略和如是广说。彼有四，即意义是一切法菩提心都是平等性菩提心，以及彼无勤作而本自存在，以及彼是真如的名称，以及劝诫说要认识到是殊胜士夫的不贪著之处。初者有二，即一切法自性平等性，以及彼示现为菩提心。初者有二，即一切法自性平等性无有退失，以及平等性无有平等的偏袒和贪执。菩提心有三，即一切法目标从菩提中目标无有自解脱而清净，以及法菩提的
English
It is recognizing the state of error, and differentiating the objects of straying. There are two types: straying into worldly views, and straying into the transcendent vehicles, starting from Yoga onwards. The former has three aspects: straying into the views of the three realms, straying into the eternalist-nihilist views of the non-Buddhists, and repeating that the essence of reality has no place to stray in the nine grounds. The former has three aspects: straying from the ten virtues in the views of gods and humans in the desire realm, straying into equality in the views of the form realm, and straying into the views of the formless realm. There are two types of straying into the transcendent vehicle: straying into the causal vehicle and straying into the place of mantra. The former has three aspects: straying into the vehicle of the Hearers, straying into the Solitary Realizers, and straying into the vehicle of the Bodhisattvas. There are two types of straying into the outer tantras: general and the unique Unsurpassed. There are two aspects to that: straying into Kriya (ཀྲི་ཡར་ཉིད་མཉམ་གོལ་བ་, Kriyā, क्रिया, kriyā, action), and straying into Yoga spontaneous accomplishment. There are two aspects to identifying the unerring tenets from the perspective of the object: the inseparability of affliction and enlightenment in conventional means, and estimating the differences in view and conduct in realizing them. There are two aspects to that: brief and extensive through means. There are three aspects to that: the difference in realizing the view that all phenomena are inseparably true in reality, the conduct of equality, which does not move from equality itself and shows everything without obstruction, and the enjoyment of non-duality, showing great purity. There are two aspects to that: the essence is the purity of means and wisdom, and that itself is non-dual, and everything shows great purity. Thirdly, there are two aspects to establishing tenets from the perspective of the object of erroneous meaning: brief and extensive in that way. There are four aspects to that: the meaning is that all phenomena, Bodhicitta, are equal, Bodhicitta, and that it exists from the beginning without effort, and that it is the name of Suchness, and advising to realize that it is the unattached place of the supreme person. The former has two aspects: all phenomena are naturally equal, and that is shown as Bodhicitta. The former has two aspects: all phenomena are naturally equal without loss, and equality has no equal partiality and desire. Bodhicitta has three aspects: all phenomena are purified by the self-liberation of the object from the object of enlightenment, and the phenomena of enlightenment.
Chinese
因此聚集于心性中。 证悟，心与菩提二者在心性中无有，故以自显而觉知。 无勤任运而住有二：从自身观照他者，通达其理；以及心性本身，如虚空般无有方所，无勤任运而住，以譬喻说明。 其真实性之名相有二：以必要之目的，心性从本以来名相不相违背；以及意义词句从本以来不住于能诠中。 第七，本体八及八者共同宣说，有三：略示知晓之“巴”；广说；以及“见”等，皆为此处所说之必要。 广说有二：见之本体真实；以及名相。 初者有二：总说；以及第五广说。 其中有二：以智慧之六根的见，二取不存，自性光明；以及八识转变为见之本体的宣说。 初者有六：五根对五境，无有而自明；法界与觉性，无别；能取所取无有对境，自性光明；诸法任运成就，内外清净；清净大平等性；以及所知，所知二取不存。 八识转变为见之本体的宣说有八： 色，明空不杂，无别为智慧；声，声响明空无别；香，觉受空性，无别；味，体验空性，意义精要无别； 触，触觉空性无别；意，无有偏颇，安住于内；法。 因此，我知烦恼意，我无有，二取不存，自显；以及阿赖耶识，智慧之义，自性光明，一切遍知之见。 名相有二：道之见的类别；以及续部意义的见的类别。 初者有三：有漏或有为之道见的类别； 一切道平等性的见的类别；以及续部教授闻思的宣说。 续部意义的见的宣说有二：略说因义的宣说；以及广说；其中有九： 不违越誓言的誓言见；行持，行持无有取舍的行持；嬉戏，事业作为的；处所，供养力量（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）（pūcā， पूजा，puja，供养）；陈设。
English
Therefore, gathering in the nature of mind. Enlightenment, mind and bodhi are both absent in the nature of mind, hence they are known through self-manifestation. Dwelling effortlessly has two aspects: observing others from oneself, understanding the principle; and the nature of mind itself, like space, without location, dwelling effortlessly, explained with metaphors. The names for that very reality are twofold: with the necessary purpose, the names of the nature of mind are not contradictory from the beginning; and the meaning of words does not dwell in the expressible from the beginning. Seventh, the essence of the eight and the eight are commonly taught, with three aspects: briefly indicating the 'pa' of knowing; elaborating; and 'view' etc., all mentioned here for a purpose. Elaboration has two aspects: the actual essence of the view; and the names. The first has two aspects: a summary; and the fifth, elaboration. Therein are two aspects: the view of the six faculties of wisdom, without duality, self-luminous; and the explanation of the essence of the eight consciousnesses transforming into view. The first has six aspects: the five senses facing the five objects, without existence, self-luminous; the realm of reality and awareness, inseparable; grasping and apprehended without object, self-luminous; all phenomena spontaneously accomplished, pure inside and out; pure great equanimity; and knowable, the knowable without duality. The explanation of the essence of the eight consciousnesses transforming into view has eight aspects: Form, clear and empty, unmixed, inseparable as wisdom; sound, resonant, clear and empty, inseparable; smell, sensation of emptiness, inseparable; taste, experience of emptiness, meaning essence inseparable; Touch, tactile emptiness inseparable; mind, without bias, dwelling within; phenomena. Therefore, I know afflictions of mind, I am without, duality absent, self-manifesting; and the alaya consciousness, the meaning of wisdom, self-luminous, the view of all-knowing. The names are twofold: categories of the view of the path; and categories of the view of the meaning of the tantra. The first has three aspects: categories of the view of the path with defilements or with activity; categories of the view of the equanimity of all paths; and the explanation of tantra instructions, hearing, and thinking. The explanation of the view of the meaning of the tantra has two aspects: briefly explaining the cause meaning; and elaborating; wherein there are nine aspects: The view of the vow that does not transgress the samaya; conduct, conduct without acceptance or rejection; play, activities of action; place, offering power (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) (pūcā, पूजा, puja, offering); arrangement.