English
Therefore, it is not appropriate for adventitious stains to arise, because the root, the Tathagatagarbha, is stainless. Furthermore, according to the primordial purity of wisdom, gods and conceptualizations become distinct. At the time of attaining the body and wisdom, it is because delusion has been abandoned. If you assert that, then from this very thing, "the king of consciousness," and so forth, and also from the Sparkhab, "Vajradhara and so forth appear as their own appearances," and so forth, it is clearly stated. There are also general and specific faults in asserting spontaneous presence. The first is that if there is a basis for delusion, it is harmed by the four reasonings. The specific fault is that according to the spontaneous presence of dharmata, it is not permissible to abandon delusion, because the basis and delusion are inseparable. If you assert that, then the path becomes meaningless. Furthermore, according to the spontaneous presence of a phenomenon, even if the result of Buddhahood is attained, it is unnecessary, because it does not transcend the nature of ignorance. In short, whatever has two faults is harmed by the doctrine of spontaneous presence, and whatever has two faults of spontaneous presence is harmed by the doctrine of primordial purity. Therefore, all four of these doctrines are solely faulty. Primordial purity without fault and spontaneous presence without fault are designated as primordial purity from the aspect of the basis and result not possessing ignorance, and they are designated as spontaneous presence from the aspect of the basis and result not abandoning ignorance. In reality, for both the basis and result, the view of not abandoning ignorance and not possessing it is the same, like a prince wandering among the common people. However, if you think that this view is the best and others are foolish, then that is called the view of holding one's own view as supreme, and it does not transcend the nature of defilement. Why is that? Because the reality, nature, and truth of knowable things are inseparable, transcending the scope of the mind. For that reason, as long as there are impure defilements such as the view of the perishable aggregate, wrong view, extreme view, holding moral discipline and concentration as supreme, and holding one's own view as supreme, there is no opportunity to attain the wisdom that knows things as they are and as many as there are. Most of the previous lamas held the doctrine of primordial purity, while Lhaje Zur Chung Sherab Drakpa said that the doctrine of spontaneous presence is reasonable. The texts
Chinese
这是寂灭之理。因此，由于与第六圆满灌顶无别，如来是为了开启如来本身的意义，才为眷属宣说的。这是章节的名称。因此，“秘密藏的究竟真实性”等词语意义相符。“无生”等五句是胜义菩提心，“一切生”等五句是世俗菩提心，“生即无生”等五句是无别菩提心，即是将此无别、离于行境的自证智慧生起。或者，获得秘密灌顶和智慧智慧灌顶是世俗菩提心，获得无别大乐灌顶是胜义菩提心。这些也是通过断除和设立界限，将离于无别行境的自证智慧生起，因此是章节，即是第二种计数的意思。那么，胜义和世俗这两个词的含义是什么呢？如《针锋》所说：“自性在任何情况下都不分离，即是胜义。”因此，远离生灭住灭、来去的法性与任何事物都不分离，所以是胜义。依赖于世俗的因缘而显现，因此，显现为生灭住灭、来去的法性依赖于因缘，所以称为世俗。因此，在显现为生等的对治之时，从未有过生等，就像显现为兔角等一样。如果有人问，是否没有共同的开场白和名称呢？上师们说，包含在不共同的开场白的含义中。现在，如果按照经文本身进行分科，有二十二品。这里是第三品。如果按照论师释论窍诀师的分科，有开场白、开场白、续义、必要解释和窍诀交付五部分。这里是从开头讲述教法产生的共同开场白，从结尾讲述续义的这一品，如果结合上中下三种根器来讲解法会，那么上等根器的法会讲述基、道、果三者，三者都讲述。方便道。
English
This is the way of pacification. Therefore, since it is no different from the sixth complete empowerment, the Tathagata speaks for the sake of the retinue to open the meaning of the Tathagata itself. This is the name of the chapter. Therefore, the words "the ultimate truth of the secret essence" and so on are consistent in meaning. The five sentences beginning with "unborn" are the ultimate bodhicitta, the five sentences beginning with "all born" are the conventional bodhicitta, and the five sentences beginning with "birth itself is unborn" are the non-dual bodhicitta, which is to generate this non-dual, self-aware wisdom that is free from the realm of practice. Alternatively, obtaining the secret empowerment and the wisdom-jnana empowerment is the conventional bodhicitta, and obtaining the non-dual great bliss empowerment is the ultimate bodhicitta. These are also chapters because they cut off and establish boundaries by generating self-aware wisdom that is free from the non-dual realm of practice, which means the second counting. So, what is the meaning of the two words, ultimate and conventional? As the Needle Point says, "That which does not separate in any way is the ultimate." Therefore, the nature of reality, which is free from arising, ceasing, abiding, focusing, going, and coming, does not separate from anything, so it is the ultimate. It appears in dependence on conventional causes and conditions. Therefore, the nature of phenomena that appears as arising, ceasing, abiding, focusing, going, and coming depends on causes and conditions, so it is called conventional. Therefore, at the time of appearing as birth and so on, there has never been birth and so on, just like appearing as rabbit horns and so on. If someone asks, are there no common introductions and names? The upper lamas say that they are included in the meaning of the uncommon introduction. Now, if we divide the sections according to the text itself, there are twenty-two chapters. Here is the third chapter. If we divide the sections according to the commentator, the instructor of pith instructions, there are five parts: introduction, introduction, tantric meaning, necessary explanation, and pith instruction transmission. Here, this chapter, which explains the common introduction of the arising of the teachings from the beginning and the tantric meaning from the end, if we explain the Dharma assembly in relation to the three types of intelligence, superior, middling, and inferior, then the Dharma assembly of superior intelligence explains the three, ground, path, and fruit, all three are explained. The path of means.
Chinese
以及解脱道两种。在金刚橛的六种成就中，以略微讲述方便道的方式，展示见解解脱道。在三种特征中，展示了知晓因的特征和圆满果的特征。在四种显现中，展示了全部四种。在次第和顿悟两种中，次第为主。在总结时，略微展示顿悟。中等根器的法会，包括论题、引发、续义、必要关联和教诲五种。其中，展示了本章开头的六成就的论题，以及结尾的续义。为了完全了解续义，有十种事物，其中展示了见解。如果将这十种事物视为一百种事物的自性，那么在见解的同时，也展示了六成就利他事业的行为。略微展示坛城和事业。对于下等根器的法会，有十种引导讲述的方法的词语，其中展示了自性见解。展示总义的总结。展示交叉点的投射和总结。此外，还通过三种普遍联系来展示，即区分、连接关系和自因的把握。如是展示的第三章，如果讲述者以智慧的装饰来划分章节，那么就是本章的正文和名称。第一部分分为两部分：详细解释和简略展示。详细解释包括两个总义：教法产生的普遍论题和需要完全了解的见解。第一个总义分为两部分：计数，论题的因；以及陈述。在此，按照密咒的体系，因是论题，缘是引发。需要完全了解的事物是续的意义，是或不是？如果是，那么“从那以后”这句话如何连接？解释金刚橛说：即使续被分割成段，也因为次第没有颠倒，所以说“从那以后”。因此，有不共的论题和共同的教法产生的普遍论题两种。中间以引发来分隔，即使续被分割成段，次第没有颠倒，也是因为在共同的眷属中，灌输了甚深的三个灌顶，将四十二种觉悟显现为四十二种身和智慧，从而进入金刚持的行列。师徒的意趣变得没有差别，因此具有讲述续的勇气。通过四种秘密来决定的听众们。
English
and the two paths of liberation. In the six attainments of Vajrakila, the view of the path of liberation is shown by slightly explaining the means path. Of the three characteristics, the characteristic of knowing the cause and the characteristic of the ultimate fruit are shown. Of the four appearances, all four are shown. Of the two, gradual and sudden, the gradual is the main one. From the time of summarizing, the sudden is shown only slightly. In the Dharma assembly for those of middling intelligence, of the five topics of discussion, instigation, continuum meaning, necessary connection, and entrusted teachings, the topic of the six attainments at the beginning of the chapter is shown. The continuum meaning of the end is shown. Of the ten objects to be fully understood in the continuum meaning, the view is shown. If the ten are made into the nature of a hundred, then along with the view, the conduct of the six attainments performing the benefit of others is shown. The mandala and activity are shown only slightly. In the Dharma assembly for those of lower intelligence, of the ten words that lead the method of explanation, the view of self-nature is shown. The summary of the general meaning is shown. The intersection of projection and collection is shown. Furthermore, it is shown by the three general connections: differentiation, connection of relationship, and grasping of self-cause. This third chapter, which shows in this way, if the speaker divides the sections with the adornment of wisdom, then it is the text and name of the chapter. The first has two parts: detailed explanation and concise presentation. The detailed explanation has two general meanings: the general topic of the arising of the teachings and the view to be fully understood. The first general meaning has two parts: enumeration, the cause of the topic; and statement. Here, according to the system of mantra, the cause is the topic, the condition is the instigation. Is the object to be fully understood the meaning of the continuum or not? If so, then how is the connection made to the phrase "from then on"? The commentary Vajrakila says: Even though the continuum is divided into sections, it is said "from then on" only because the order is not mistaken. Therefore, there are two topics: the uncommon topic and the common topic of the arising of the teachings. The instigation in between separates them, so even though the continuum is divided into sections, the order is not mistaken because in the simultaneous retinue, the three profound empowerments are conferred, and the forty-two assemblies of realization are manifested as the forty-two bodies and wisdoms, thus entering the ranks of Vajradhara. The intention of the teacher and retinue becomes undifferentiated, so they have the courage to request the continuum. Those who are decided by the four secrets of the opened assembly.
Chinese
而且，由于所化众生的业力认知不同，导致方位或方向，即依赖于连接的基础和上下两者，即上下之容器的坏灭，而有情坏灭所依赖。具有六种不同形成方式或重量分配方式的自性，周遍十方无边无际，称为无边，是法身的净土。其中，以下将要讲到的一个三千大千世界作为数字的基础，从一数到二的第一个千之千。以此作为数字的基础，从一数到二的第二个千之千。这也是以一个数字的基础，从一数到二的千之千，称为完全超越千之界限的结合，是报身唯一的净土。三千大千世界是，在《俱舍论》中说：四大洲与日月，须弥山及欲天，梵天世界千个，此说为小千世界。此千复千为二千，是为中千世界界。此千复千为三千，一同坏灭且生起。因此，四大洲、日月、须弥山等百亿为三千大千世界，是化身唯一的净土。这是处所圆满。那么，这里在讲解化身的立论处所时，如果提到法身和报身的立论处所，是否会犯下离题的过失呢？不会有这个过失，就像特别指定并表示摩揭陀金刚座时，说：赡部洲的中心，印度境内的摩揭陀金刚座一样。在化身的净土，每个三千大千世界中，都显现化身大能仁薄伽梵，并成办利生事业，这是导师圆满。以身、语、意和不可思议三者的事业，通过四种调伏方式来调伏众生，这是教法圆满。六道众生中，将非天归于上等的天道，将旁生归于下等，因此五道众生是有情眷属圆满。像这样，处所、导师、教法、眷属都具足的时候，成办利生事业，这是时间圆满。