English
Arising. The nature of the outer vessel and the inner essence is also like that. The qualities of clarity are vast. But one does not recognize the true face of self-existing perfection. Wisdom shines outwardly, extensively. It is certain that the extent of outward manifestation is clear. Because of outward clarity, attachment to external objects arises. The nature of external objects is seen very clearly. The nature of the five colors is so clear. One grasps by seeing with the front, not seeing with the back. Because of not understanding that wisdom deities have no front or back, It is certain that the five senses also face forward. If one knows that both inner and outer are clear, then it is great clarity. That nature of great clarity. Is like the essence of the sun. It is certain that it is clear to oneself without looking. It is certain that if it is clear to oneself without looking, then that is the only Buddha. One's own nature is not clear. If the outer appearances are clear, then it is clear. The three teachings of unceasing, non-ceasing, and undifferentiated. Except for the Dharmakaya thigle, which is the only one. The nature of rays changes without limits in all directions, up and down. The teaching of the manifested Kuntuzangpo is: The nature of the Dharmakaya is originally unchanging. Attachment to rays manifests as the Nirmanakaya. How is that shown to be confused? The three of unceasing, non-ceasing, and undifferentiated. Because one does not understand that the Dharmakaya is inexhaustible. Therefore, attachment to wisdom arises in the activity of the Dharmakaya. That is shown by separating it: By the activity of the Dharmakaya, the limbs are unceasing. By the activity of wisdom, the limbs are non-ceasing. By the activity of the body, the activity of wisdom rays appears. Naming the five colors, one is confused as the outer vessel. Naming the five clarities, one is confused as the inner essence. Because one does not understand that body and wisdom are inseparable, Therefore, dualistic grasping arises towards one thing, and one is confused. For the Dharmakaya, it is originally unchanging. But in the way it appears, it appears as the bodies of the six kinds of beings. Sometimes, in the nature of appearances. Emanating as gods and asuras. Enjoying the five desirable qualities, one enjoys them extensively. Sometimes, emanating as the bodies of humans and animals. Enjoying the ten attachments and aversions, one enjoys them extensively. Sometimes, emanating as the bodies of pretas and hell beings. Extensively experiencing various sufferings. Therefore, it is taught as the Nirmanakaya Kuntuzangpo. If one separates Kuntuzangpo into subtle and coarse. One will be liberated from all disputes.
Chinese
完毕。珍宝诤论轮之普贤菩萨细分粗分品第十三。 又，箭主大士请问： 尊者大导师，生起之生起道理如何生起，安住之安住道理如何安住，祈请开示。 大导师开示： 大王谛听。生起之生起道理是，生起之生起道理有三种： 法性母之功德如何生起，法性子之功德如何生起，母子无二之功德如何生起。 又，法性母有功德生起道理三种： 光明身无有阻碍而生起，风之语无有停滞而生起，觉性意无有生灭而生起。 法性子之功德生起道理有三种： 身之功德庄严和服饰生起，意之功德锋利而断除生起，明亮之功德五色生起。 母子无二生起之功德有三种： 体性各异自性一体而生起，譬如水中之月，显现而自性无有地生起，因无有可触之阻碍故，于大虚空中本来一体而生起。 譬如彩虹和雾，不杂而圆满本来一体。 譬如大海之中，日月星辰圆满，不杂而圆满一样，不杂而圆满本来一体。 譬如水晶和纤维，体性不混杂本来安住。 譬如恒河之水，接触而不沾染本来安住。 大王，如此，法性母子若不分，错乱从根若不断，则与真正意义相遇极其难。 任运自成若不分，自性任运自成若未得，则与真正意义相遇极其难。 认识若未领会于心，甚深广大若未证悟，则与真正意义相遇难。 珍宝诤论轮之生起之生起道理品第十四。 又，大王请问： 尊者大导师
English
Completed. The thirteenth chapter of the Precious Argument Wheel, "Samantabhadra Differentiating Fine and Coarse." Again, the great Arrow Master asked: "O great Teacher, how do the arising of arising occur, and how do the abiding of abiding abide? Please explain." The great Teacher replied: "Great King, listen. The explanation of the arising of arising is that there are three types of arising: how the qualities of the Dharma-nature Mother arise, how the qualities of the Dharma-nature Son arise, and how the qualities of the non-duality of Mother and Son arise." Furthermore, the Dharma-nature Mother has three ways in which qualities arise: the body of light arises without obstruction, the speech of wind arises without cessation, and the mind of awareness arises without birth or death. The Dharma-nature Son has three ways in which qualities arise: the qualities of the body arise with ornaments and attire, the qualities of the mind arise sharp and cutting, and the qualities of clarity arise as five colors. The qualities of the non-duality of Mother and Son arise in three ways: essence is different, nature is one, arising like the moon in water; appearing but without inherent existence, arising; because there is no tangible obstruction, it arises as one from the beginning in the great sky. Like rainbows and mist, unmixed and perfectly complete, it is one from the beginning. Like the sun, moon, planets, and stars complete within the ocean, unmixed and perfectly complete, it is one from the beginning. Like crystal and fiber, essence unmixed, it abides from the beginning. Like the water of the Ganges River, touching but not clinging, it abides from the beginning. Great King, if the Dharma-nature Mother and Son are not distinguished, and confusion is not cut from the root, it is extremely difficult to meet the true meaning. If spontaneous accomplishment is not distinguished, and the nature of spontaneous accomplishment is not found, it is extremely difficult to meet the true meaning. If recognition is not understood in the heart, and the great depth and clarity is not realized, it is difficult to meet the true meaning. The fourteenth chapter of the Precious Argument Wheel, "Explanation of the Arising of Arising." Again, the Great King asked: "O great Teacher,
Chinese
哦！如果未說明產生的方式，愚昧者將無法理解。因此，請說明產生的方式。大師開示道：偉大的統治者，請聽！產生的方式也有三種：以智慧之名產生，以心之名產生，以事物之名產生。智慧的產生也有三種：產生為智慧之智慧，產生為智慧之心，產生為智慧之事物。說明產生為智慧，即是：了解身之本性本來是什麼，了解語之本性本來是什麼，了解意之本性本來是什麼。產生為智慧之智慧也有三種：對於身之本性是什麼，本來沒有生起信心，斷除認為有信心的想法和行為；對於語之本性是什麼，斷除認為有信心的想法和行為；對於意之本性是什麼，斷除認為有信心的想法和行為。產生為智慧之事物也有三種：身之自性產生為事物，語之自性產生為事物，意之自性產生為事物。產生為智慧之心也有兩種：心的自性銳利而能斷除是確定的，向上能斷除五種智慧，向下能斷除五種貪嗔。此外，對於應理解的表徵有兩種：預言的偉大智慧，以及未預言的智慧。宣說預言的智慧是上師的教導。未預言的智慧是五種貪嗔。五種貪嗔的自性，也是：是無人宣說，本來就知曉的智慧。宣說的智慧也有五種：如鏡之智慧以表徵宣說，平等性智以表徵宣說，妙觀察智以表徵宣說，成所作智以表徵宣說，法界體性智以表徵宣說。如果理解了這些表徵，就能從無色界返回。如果確定了，那就是宣說為偉大的心之智慧。或者，宣說為心之心，心之心有三種：心
English
Oh! If the manner of arising is not explained, the ignorant will not be able to understand. Therefore, please explain the manner of arising. The great master said: Great ruler, listen! There are also three kinds of arising: arising in the name of wisdom, arising in the name of mind, and arising in the name of things. There are also three kinds of arising of wisdom: arising as wisdom of wisdom, arising as mind of wisdom, and arising as thing of wisdom. Explaining arising as wisdom is: knowing what the nature of the body is from the beginning, knowing what the nature of speech is from the beginning, and knowing what the nature of mind is from the beginning. There are also three kinds of arising as wisdom of wisdom: regarding what the nature of the body is, there is no faith arising from the beginning, cutting off the thought and action of thinking there is faith; regarding what the nature of speech is, cutting off the thought and action of thinking there is faith; regarding what the nature of mind is, cutting off the thought and action of thinking there is faith. There are also three kinds of arising as thing of wisdom: the self-nature of the body arising as a thing, the self-nature of speech arising as a thing, and the self-nature of the mind arising as a thing. There are also two kinds of arising as mind of wisdom: the self-nature of the mind is sharp and able to cut off is certain, upwardly able to cut off the five wisdoms, and downwardly able to cut off the five attachments and aversions. Furthermore, there are two kinds of signs to be understood: the prophesied great wisdom, and the unprophesied wisdom. Explaining the prophesied wisdom is the teaching of the lama. The unprophesied wisdom is the five attachments and aversions. The self-nature of the five attachments and aversions is also: it is the wisdom that is known from the beginning without anyone explaining it. There are also five kinds of prophesied wisdom: mirror-like wisdom is explained as a sign, equality wisdom is explained as a sign, discriminating wisdom is explained as a sign, accomplishing wisdom is explained as a sign, and dharmadhatu wisdom is explained as a sign. If these signs are understood, one can return from the formless realm. If it is determined, then that is explained as the great mind of wisdom. Or, explaining as mind of mind, there are three kinds of mind of mind: mind