Chinese
没有污垢，即是说，进入远离贪欲等烦恼尘垢的智慧，这仅仅是存在而已。如果用“如果”这个词来问“如果怎么样呢？”，那就是说，在沙砾中，像那样的一个也没有也是有可能的。这里所说的没有污垢或远离尘垢，是指见到真谛或证悟实相。而它的程度，也不能仅仅安立在普遍公认的见道上，而是从获得圆满次第的现量智慧开始，就能证悟真谛的实相。那时，烦恼也能如实地起到作用，因此也可以安立为远离尘垢和没有污垢。如果不认识它的界限，那么可以比作金刚诵的次第圆满，或者生起咒语次第的觉受，或者首先善行圆满，进入命勤等，对于细微的界限部分则没有定准。第二句是为了遮止外道，即经文等。从词句的字面意思来看，虽然只是将古代等自认为有知识的人们与比喻相结合，但其中却包含着这个意义，如上文所说，这些外道并没有证悟真如，而是执着于大自在天所说的十万部经续，以及忆持四吠陀、六支、六见论典，以及古代十八部《婆罗多》、十四部禅定法和论典等，这些都是著名的外道宗义，此外还有顺世论和裸体外道等，因为他们只是对颠倒的宗义有所执着，有些人似乎是依据经文和道理，实际上却错误地认为自己是正确的，而那些修持禅定的人，也是因为他们进入了虚假的真如。例如，有一种叫做“吉祥果”的树果，颜色鲜艳，气味芬芳，蜜蜂们因为想要蜂蜜，所以在外面盘旋游荡，这只是被它的颜色和香味所迷惑而已，就像无法获得蜂蜜一样。因此，前面的偈颂是针对那些具有善缘、具有信心、具有信心的善行者，以及被上师所摄受的人。
English
Without impurity, that is to say, entering the wisdom that is free from the dust of afflictions such as desire, this is merely existence. If the word "if" is used to ask "what if?", it means that it is possible that there is not even one like that in the gravel. Here, being without impurity or free from dust refers to seeing the truth or realizing the true nature. And its extent should not be established only on the path of seeing that is generally known, but from the moment of obtaining the direct wisdom of the completion stage, one can realize the true nature of reality. At that time, afflictions can also function as they are, so it can also be established as being free from dust and without impurity. If one does not recognize its boundary, then it can be compared to the completion of the vajra recitation sequence, or the arising of the experience of the mantra sequence, or the initial completion of virtue, such as entering the life force, etc., but there is no certainty for the subtle boundary parts. The second verse is to refute the heretics, i.e., the scriptures, etc. From the literal meaning of the words, although it is only combining the ancients, etc., who consider themselves knowledgeable, with metaphors, this meaning is contained within it, as mentioned above, these heretics have not realized the suchness, but are attached to the hundred thousand tantras spoken by the Great Powerful Lord, as well as the four Vedas, six branches, six schools of thought, and the eighteen ancient Bharatas, fourteen treatises on meditation and scriptures, etc., these are the famous heretical doctrines, and also the Lokayata and the naked heretics, etc., because they are only attached to the inverted doctrines, and some seem to be based on scriptures and reason, but in reality they mistakenly think they are correct, and those who practice samadhi are also because they enter into the false suchness. For example, there is a tree fruit called "Auspicious Fruit", which has a beautiful color and a slightly fragrant smell, and the bees, wanting honey, circle and wander around outside, but they are only deceived by its color and fragrance, just like they cannot get honey. Therefore, the previous verse is for those who have good fortune, have faith, have virtuous deeds of faith, and are cared for by the lama.
Chinese
除了极少数之外，争论时出现的自诩为佛教智者的人们，也不会证悟那唯一的真如，因为没有找到如实显现实相的道路，并且因为被许多追逐声音的取舍分别念所迷惑，以及因为被傲慢、臆测和贪嗔所扰乱，所以无法获得圣洁上师的加持。后面的偈颂说：所有佛法之外的外道，无论如何也不会解脱，因为他们只是紧紧抓住对实相的颠倒认知。这表明，大多数佛教宗派的宣讲者，即使现在无法亲证那唯一的真如，也会留下未来逐渐证悟的习气，但外道却没有这些，就像在十万个之中，连假设存在一个的可能性都没有，所以努力都是徒劳的。这是其中的含义。成就者萨ra哈的《多哈》中也说，在经文的开头，对所有内外宗派的宣讲者都进行了驳斥，而这部经文也在开头这样阐述，这两种阐述方式是相同的。那么，其他人那样或许是真实的，但进入中观宗的人们肯定会获得解脱，即使对无边之境产生怀疑，也会摧毁轮回，更何况是生起定解的人呢？如果有人这样想，仅仅因为属于宗派宣讲者四派中的中观派，也毫无益处，因为仅仅是这样的人中，诽谤佛法、造作五无间罪等恶行的人也很多，而且如果一个聪明的人学习了知识，即使在造作巨大罪恶的同时，也能讲解许多经论。某某是中观派的大班智达，某某是中观派的导师，这样炫耀，实际上只是空洞的言辞而已。还有，这些人虽然作恶且不聪明，但因为是中观派所以好，而那些人，虽然具有戒律且聪明，但因为是毗昙宗和唯识宗，所以不好，这样说，是内心被魔鬼加持。
English
Except for a very few, even those who claim to be Buddhist scholars appearing during times of debate will not realize that one and only suchness, because they have not found the path that directly reveals the reality, and because they are distracted by many conceptual thoughts of acceptance and rejection that follow mere sounds, and because they are disturbed by pride, speculation, and attachment and aversion, they cannot receive the blessings of the holy lama. The later verses say: Those who are outside the teachings of the Buddha will never be liberated in any way, because they only hold firmly to a reversed understanding of reality. This shows that most Buddhist sectarian preachers, even if they cannot directly realize that one and only suchness now, will leave behind the imprints to be gradually realized in the future, but the non-Buddhists do not have that either, and it is not even possible that there is one like saying 'if there is one in a hundred thousand', so the effort is only fruitless. That is the meaning. In the Doha of the accomplished SaraHa, too, at the beginning of the text, all the preachers of inner and outer tenets are refuted, and this text also explains it in the same way at the beginning, and the two ways of explaining are the same. Now, even if it is true that others are like that, those who have entered the Madhyamaka path will definitely be liberated, and even doubting the state of being free from extremes will destroy samsara, so what need is there to mention those who generate certainty? If one thinks like this, it is of no benefit to merely be a Madhyamaka who belongs to the Madhyamaka sect among the four sects of tenet proponents, because within just that, there are many evil people who slander the Dharma and commit the five inexpiable sins, and if a clever person learns knowledge, even while practicing great evils, he can explain many scriptures. So-and-so is a great Madhyamaka Paṇḍita, so-and-so is a Madhyamaka teacher, boasting like this is just empty words. Also, these people are bad because they are evil and not clever, but they are good because they are Madhyamaka, and those people are bad because they have discipline and are clever, but they are Vaibhashika and Cittamatra, saying this is because the devil has blessed them from within.
Chinese
是波浪。实际上，这是因为带有宗派偏见的极其顽固的无耻之语，任何有知识的人都能理解。例如，一个世间之人，心怀偏颇，即使是自己阵营中杀害父亲的人，也会找出理由说他是好人；而对于能够让所有人都快乐的对方，即使没有缺点，也会寻找各种缺点，就像这些人一样。许多被称为汉藏学者的人，这种缺点也已经成为了他们种姓的本性。莱登、月称、益西宁布、莲花戒等，严格来说也不是圣人，因为他们是罪恶的行为者，因为他们被嫉妒的魔鬼所控制，因为他们诽谤无诤的至尊圣者，并且说虚伪的恶语。如果有人认为这不确定，那么，认为如来没有缺点，以及梵天、遍入天等有缺点的推理，也会变成不确定。对神来说是卓越的，特别殊胜的赞颂，勇士和室利哈沙等人对如来所作的赞颂，也会变成积累了语言的障碍。从上面的延续来看，这些人诽谤至尊圣者，因为他们诽谤了如来授记的圣者无著等许多人。这是虚伪的行为，因为他们说了许多背后捅刀子的道理，并且也有许多不被接受的华丽辞藻，并且也经常炫耀龙树的授记，而对无著的授记，以及“不是圣人却有圣人的名号”等，非常隐晦和保密。如果是这样，萨拉哈也说：“有些人以大乘为理由”，以及“其他人以空性为观察”，大多数都加入了不一致的阵营。因此，中观派的各个部分，大多数在解释大乘的意义时弄虚作假，最终只是信任无戏论的空性，这是加入了与实相不一致的行列。莲花女也从俱生证成中说：“中观的宗义，那是根本
English
are waves. In reality, it is because of the extremely stubborn and shameless speech with sectarian bias that anyone with knowledge can understand. For example, a worldly person with a biased mind, even if someone from his own camp kills his father, he will find reasons to say that he is a good person; and for the other party who can make everyone happy, even if there are no shortcomings, he will look for various shortcomings, just like these people. For many who are known as Chinese and Tibetan scholars, this shortcoming has also become the nature of their caste. Legden, Chandrakirti, Yeshe Nyingpo, and Padmasambhava, etc., are strictly speaking not saints, because they are sinful actors, because they are possessed by the demon of jealousy, because they slander the supreme saint of non-contention, and speak false and evil words. If someone thinks this is uncertain, then the reasoning that the Tathagata has no shortcomings, and that Brahma, Vishnu, etc. have shortcomings, will also become uncertain. Praises that are excellent for gods, especially superior praises, and the praises made to the Tathagata by heroes and Sriharsa, etc., will also become accumulating the obscurations of speech. From the continuation of the above, these people slander the supreme saint, because they slander the prophesied saint Asanga and many others. This is a hypocritical act, because they speak many backstabbing reasons, and there are also many gorgeous words that are not accepted, and they also often flaunt Nagarjuna's prophecy, while the prophecy of Asanga, and "not a saint but has the name of a saint," etc., are very obscure and kept secret. If so, Sarahah also said, "Some use the Great Vehicle as a reason," and "Others look to emptiness," most have joined the inconsistent camp. Therefore, the various parts of the Madhyamaka school mostly act hypocritically in explaining the meaning of the Great Vehicle, and ultimately only trust the emptiness of non-elaboration, which is joining the ranks that are inconsistent with reality. The lotus lady also said from the Sahaj Siddhi, "The tenets of the Madhyamaka, that is the root
Chinese
对所有有情众生都信奉。即使以劫数的树枝般的辛劳，也不能获得菩提。就像树木极其繁茂的枝条数量一样，即使在劫数中努力，也仅仅凭借自空的见解无法获得菩提，因为是通过辩论进入的。因此，没有加持的次第。这就是说。通过辩论进入是必然的，因为不参与辩论就无法阐述自空的宗义，而且所有的论典都只是辩论的文章，并且“当探究空性时”，等等，龙树本人也说过理聚是辩论之法，而且所有其他的宗义论者也都一致认为理聚及其追随者都是辩论之法，而且追随者们也承担着责任，因为他们也在反复阐述并非辩论之法的微小且零星的理由。因此，辩论之法是用来驳倒对方的，而不是用来直接证悟实相的。因此，对于具备法器的弟子，不是仅仅口头说说，而是通过上师的加持，并通过比喻和意义的方式，将俱生智在实践和心中确定下来，才能真正证悟实相，否则其他方法是不行的。多说无益。第二，详细阐述真如，包括阐述实相的秘密和阐述道与果的秘密。首先，包括阐述缘起的秘密和阐述胜义的秘密。首先，包括阐述显现存在的根本身体的安住方式，以及轮回的意识如何依赖于这个身体的方式，以及阐述产生存在的次第。首先是：菩提心与微尘所庄严，不动者所拥抱，莲花的种子，以自性清净的身体显现。这是说，在注释中，虽然出现了一个对“从戏论的形象中产生，以戏论来消除戏论”这句话进行解释的情况，但似乎是对引用的经文进行了字面解释。在根本正文、玛尔巴的译本和遍照金刚的译本中都没有出现，而且在前后文和注释中也没有，所以没有提及。因此，
English
Devotion to all sentient beings. Even with the labor of kalpas like branches, one cannot attain Bodhi. Just as the number of branches of an extremely lush tree, even if one strives for kalpas, one cannot attain Bodhi with just the view of self-emptiness, because it is entered through debate. Therefore, there is no order of blessing. That's what it means. Entering through debate is necessary, because without engaging in debate, one cannot explain the tenet of self-emptiness, and all the treatises are just articles of debate, and "When investigating emptiness," etc., Nagarjuna himself also said that the collection of reasoning is the Dharma of debate, and all other proponents of tenets also unanimously agree that the collection of reasoning and its followers are the Dharma of debate, and the followers also bear the responsibility, because they are also repeatedly explaining the small and sporadic reasons that are not the Dharma of debate. Therefore, the Dharma of debate is to refute the opponent, not to directly realize the reality. Therefore, for a disciple who possesses the vessel, not just talking about it, but through the blessing of the Guru, and through the way of analogy and meaning, establishing the co-emergent wisdom in practice and in the mind, one can truly realize the reality, otherwise other methods will not work. Enough of digression. Second, elaborating on Suchness, including explaining the secret of reality and explaining the secret of the path and the fruit. First, it includes explaining the secret of dependent origination and explaining the secret of ultimate truth. First, it includes explaining the way of abiding of the fundamental body that manifests existence, and how the consciousness of samsara depends on this body, and explaining the order of generating existence. First is: The Bodhicitta is adorned with dust, embraced by the Immovable One, the seed of the lotus, appears in the body of self-nature purity. That is to say, in the commentary, although there is a situation where an explanation is made of the sentence "arising from the form of elaboration, using elaboration to eliminate elaboration," it seems that a literal explanation was made of the quoted scripture. It does not appear in the root text, Marpa's translation, and Vairocana's translation, and it is not in the context and commentary, so it is not mentioned. Therefore,