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Since there must be rabbit horns, the absence of rabbit horns must pervade all knowable things. Therefore, merely the non-existence of sentient being nature is the Tathāgatagarbha, and it is asserted that it does not pervade external objects. For example, if a vase is not the non-existence of sentient being nature, would it not become the existence of sentient being nature? Here it is said: Although vehemently expressed in terms of negation, keep a non-negation in your heart. Merely thinking it is for sentient beings alone, this is the wonder of impurity and unequal negation. The wise ones who hold that the Dharmakāya also pervades all dharmas speak of negation. Those who speak arrogantly, saying that contradictory aggregates and time pass, are foolish. Saying that one refutes uncompounded substances is the error of the Vaibhāṣikas. Saying that this is the unerring Middle Way is also a cause for laughter. Oneself mistaken, one disrupts the lineage and laughs at others who are not mistaken. To them, the discerning ones will again laugh greatly. This is called an intermediate verse. Furthermore, when meditating on non-conceptual wisdom, hearing that one meditates on ordinary consciousness, one regards ordinary consciousness as very bad and becomes displeased. Ordinary is the difference between nature and change. For example, in the Vajraḍākinī, it says, "The mother with an ordinary mantra body." The ordinary ḍākinī mentioned here is also explained as the coemergent ḍākinī by the great teacher Bhava Bhadra. Therefore, it means coemergent. The great siddha Lāva pa also said, "Ordinary consciousness awakens in the center of the heart." Please look at these and others as well. Second, regarding the explanation of cause and lineage (ཛཾ（Tibetan seed syllable）+ the way of placing), there is refuting errors and establishing one's own system. First, some assert that the Tathāgatagarbha, which is established as a negation, is itself the cause and lineage. Abhaya and Śāntipa also hold this view. From the perspective of ultimate truth, it is so, but from the perspective of conventional truth, Lāva pa said, "It is taught to practitioners who are very difficult to find." Nāropa said, "It is taught to a person like a precious jewel." Therefore, it is taught only to a person who is qualified. Abhaya in the Mañjuśrī-maṇḍala-stotra says: Cause and lineage are the proximate cause of the Buddha. Śāntipa in the Añjali-puṣpa says: Whatever is the lineage of the cause is the Buddha's lineage. Therefore, the negation of
Chinese
那么，如何建立传承的因和种姓呢？如果仅仅安立于证悟自性空的智慧上，既然是三世诸佛之母，怎么会成为仅仅是佛陀的种姓呢？因为在轮回的根本时期并不存在，所以也没有成为因的传承的道理。传承被称为连续不断，传承分为三种：根本、自性以及不夺之差别。自性是因，根本是方便，同样，不夺是果，三者概括了传承的意义。因为传承三者都被解释为具有连续不断的意义，所以，如果将根本没有产生的无遮和连续不断二者归结为一个意义，那么就会执持这种前所未有的自相矛盾，然后说其他都是矛盾的集合，这真是愚蠢的行为。对于没有错误的如实之理，即使理解了那些错误也很容易。难道能用多次转生来说尽辩论的答案吗？拉瓦巴和那若巴的观点，也是在具有根基之人的心中认识自性，而不是承认不可言说的补特伽罗的自性，并将其作为因的传承，这非常不合理。第二，认识本体，它成为因的传承的方式，以及修持其意义的方法。第一，如前所述，心性本具光明，这是所有大乘的密意，这里说自证也是大乐，如《自证本性清净》，“清净非由他解脱”的注释中，莲花生大士说自证也是大乐。也不要认为那是融乐，所以没有说心性是安乐，如《喜金刚》中说：“地狱饿鬼旁生与，天与非天人等众，粪中之虫等等亦，天与非天之所有，不知何者是安乐，恒常具有自性乐，无论何处之世间，不得寻觅其他佛，心即圆满之佛陀，无有其他可宣说。”意思是说，众生也具有心是佛陀的安乐之体性，但自
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So, how are the cause and lineage of continuity established? If it is only established on the wisdom that realizes the emptiness of inherent existence, since it is the mother of all three Buddhas, how could it become the lineage of only the Buddhas? Since it does not exist at the time of the basis of samsara, there is no reason for it to become the lineage of the cause. Continuity is called continuous, and continuity is divided into three types: the basis, the nature, and the difference of non-appropriation. Nature is the cause, the basis is the means, and similarly, non-appropriation is the result. The three summarize the meaning of continuity. Because all three continuities are explained as having the meaning of continuous, if the non-affirming that has never arisen and the continuous are combined into one meaning, then one would hold onto this unprecedented contradiction, and then say that others are a collection of contradictions, which is a foolish act. For the unerring true nature, even if those errors are understood, it is easy. Can one express all the answers to the debate in many lifetimes? The views of Lavapa and Naropa are also to recognize the nature of the mind in the heart of a person with a basis, rather than to acknowledge the self of an inexpressible person and make it the lineage of the cause, which is very unreasonable. Second, recognize the essence, the way it becomes the lineage of the cause, and the method of practicing its meaning. First, as mentioned above, the nature of the mind is luminous by nature, which is the intention of all Mahayana, and here it is said that self-awareness is also great bliss, as in the commentary on "Self-Awareness is Pure by Nature", "Purity is not liberated by others", Padmasambhava said that self-awareness is also great bliss. Do not think that it is melting bliss, so it is not said that the nature of the mind is bliss, as it is said in the Hevajra Tantra: "Hell beings, hungry ghosts, animals, gods, demigods, humans, and worms in feces, etc., also the gods and demigods, do not know what is bliss, always have the nature of bliss, in whatever realm of the world, one cannot find another Buddha, the mind is the perfect Buddha, there is no other to be shown." It means that sentient beings also have the nature of the bliss of the mind as the Buddha, but self-
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是因为自己不了解而说的缘故。因此，心自明光明的自性大乐，蕴、界、内外等显现之力的作用不停止而显现，这是因续的体性。其自明乐的部分是基础时期的金刚持的呼吸，显现的部分是如来的呼吸。集经中说：‘自性俱生如是说，一切形相总为一，彼即坛城真实智，一切形相胜功德，空行母乃诸脉等，有情生处坛城也，一切获得同一味，喜乐黑汝嘎之身。’如是，心显现之门一切形相，体性空性中总集为一的自性俱生，及其显现中脉和生处等一切都显示为坛城之类，并且，‘此乃佛陀生安乐，于彼有情种种住。’如是，心是佛陀安乐之类，以及‘不可说示空形相，一切事物本然住。’如是，空性和面容手印的形相等果位时期的事物本然安住也是同样的道理。第二方面分为二，第一，作为轮回涅槃一切的基础之理是：轮回之法蕴、界、生处、烦恼等一切，因是心所生，体性是心的显现，并且，其一切的自性，以体性不成立的空性，以各种各样的形相显现不灭，明空即是涅槃的体性，因此轮回涅槃二者都是心的显现。第二，与方便续相连，成为果续之因的道理是：此心的自性，以自性是乐空，自性是涅槃的缘故，道也是修乐空，因为能成就果法身乐空，是法身的种姓和因，吉祥黑汝嘎中说：‘清净种种心之性，自性即是寂灭性。’如是说。彼心的显现部分显现为身体之法是因，与天尊的面容手印和形相一致，行为上也是修持天尊瑜伽，因此变得越来越好，到了果位时也
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It is because it was said without understanding it oneself. Therefore, the great bliss of the self-aware, luminous nature of the mind, the manifestation of the aggregates, elements, and outer and inner worlds, etc., without ceasing the power of manifestation, is the nature of the causal continuum. The self-aware bliss aspect of that is the exhalation of Vajradhara in the ground state, and the manifestation aspect is the exhalation of the Tathagata. In the Compendium of Teachings, it says: 'The self-existing nature is spoken of. All forms are a single totality. That itself is the mandala of true knowledge. All forms are the supreme characteristic. The Dakini is all the channels. The birthplace of sentient beings is the mandala. When all attain the same taste, it is the form of the joyful Heruka.' Thus, all aspects of the mind's manifestation are inherently co-emergent in this single totality, with the nature being emptiness. And from its manifestation, all the channels and birthplaces, etc., are shown as belonging to the mandala. And, 'This is the source of the Buddha's bliss. In whom beings abide in various ways.' Thus, the mind is the seed of the Buddha's bliss, and 'Ineffable, indescribable, empty forms. All things abide primordially.' Thus, the emptiness and the forms of faces and hands, etc., the things of the fruition state, are also said to abide primordially. The second has two aspects. First, the way it serves as the basis for all of samsara and nirvana is: all the phenomena of samsara, the aggregates, elements, sense bases, afflictions, etc., arise from the cause of mind, and their nature is the manifestation of mind. And the nature of all of that, the emptiness that is not established by its own nature, the clarity and emptiness in which appearances do not cease in various ways, that itself is the nature of nirvana. Therefore, both samsara and nirvana are manifestations of mind. Second, the way it is connected with the means continuum and transforms the continuum of the result continuum is: because the nature of this mind is bliss and emptiness, and its nature is nirvana, the path is also to meditate on bliss and emptiness. Because the result, the Dharmakaya of bliss and emptiness, is accomplished, it is the lineage and cause of the Dharmakaya. In the Hevajra it says: 'The nature of the perfectly pure mind is itself nirvana.' Thus it is said. The manifesting aspect of that mind, which appears as the phenomena of the body, is the cause, being in accordance with the face, hands, and form of the deity. And in practice, by meditating on the yoga of the deity, it becomes better and better, and even in the fruition state
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事业方面：勘察土地，竖立，执持，净化，守护，这五者是土地仪轨的事业。土地女神和，天神和，弟子和，宝瓶预备，这四者是：安住于预备，绘制线条和颜色的事业，庄严坛城的位置，修持和供养坛城，自身进入，这四者是正行。第三，给予弟子灌顶是：外内之进入先前进行后，花和，水和，顶冠和，金刚杵和，铃和，名字和，真言和，苦行和，随许和，给予誓言和，授记和，舒缓气息，这是共同的宝瓶灌顶十二种。金刚阿阇黎不共殊胜的宝瓶灌顶，秘密灌顶，智慧智慧，第四灌顶，给予弟子事业是四灌顶。这些的仪轨是坛城的仪轨，意义是从续部类中了解。第二和第三已经在上面说过了。第二，道的体性自性意义方面：自利次第二者，他利续部的结合。这些与胜乐轮续结合是：下面将详细出现，续部三者的共同意义详细的是：我已经在名为《密咒的现观》中说过了，因此在这里简略地说。第一是：金刚持的法开示，如实依于次第二，生起之次第和，同样圆满次第也。如是，以佛陀的法开示为主，以意义为主而归纳为二次第，二次第的体性，词义，数量决定，顺序，解脱的理由等。第一是：总的来说，是立即从意念表象分别中救护的方法，其中生起次第的体性是：从自己的真实因，分别的运作中产生，体性是显空乐的本尊身，特别是与生老病死中阴三者相似地修持。圆满次第的体性是：在中脉中风心调伏后产生的智慧，具有不共的因果。第二是：有些上师，龙树父子将清净地命名为所净之物，生起是生，圆满是死，认为这两个次第是清净的道。解释心的是
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In terms of activities: Examining the land, erecting, holding, purifying, and protecting, these five are the activities of the land ritual. The earth goddess, the deities, the disciples, and the preparation of the vase, these four are: Abiding in preparation, the activity of drawing lines and colors, adorning the mandala's position, practicing and offering to the mandala, and entering oneself, these four are the main practice. Third, giving initiation to the disciple is: After the external and internal entrances have been performed beforehand, the flower, the water, the crown, the vajra, the bell, the name, the mantra, the asceticism, the permission, the giving of vows, the prophecy, and the relaxation of breath, these are the twelve common vase initiations. The Vajra Acharya's uncommon and supreme vase initiation, the secret initiation, the wisdom of prajna, the fourth initiation, giving the disciple activities are the four initiations. The ritual for these is the ritual of the mandala, and the meaning should be understood from the tantra classes. The second and third have already been explained above. Second, in terms of the nature and meaning of the path: Self-benefit in two stages, other-benefit is the union of the tantras. These are combined with the Chakrasamvara Tantra: It will be explained in detail below, and the detailed common meaning of the three tantras is: I have already explained it in what is called "The Manifestation of Mantras," so here I will briefly say. The first is: The Dharma taught by Vajradhara, truly relies on the two stages, the stage of generation, and likewise the stage of completion. Thus, the teachings of the Buddha are mainly based on meaning and are summarized into two stages, the nature of the two stages, the meaning of the words, the determination of the number, the order, and the reasons for liberation. The first is: In general, it is the method of immediately saving from mental signs and concepts, and the nature of the generation stage is: It arises from the effort of one's own real cause, conceptualization, the nature is the deity's form of appearance, emptiness, and bliss, especially meditating in a manner similar to the three states of birth, death, and bardo. The nature of the completion stage is: The wisdom arising from the absorption of wind and mind into the central channel, possessing both uncommon causes and effects. The second is: Some previous lamas, Nagarjuna and his son, give names to what is to be purified, generation is birth, completion is death, and they consider these two stages to be the path of purification. Explaining the mind is