Chinese
在克里亚瑜伽三部中，烦恼和分别念被转化为本尊的自性，善业和恶业的果报不会被上界和下界所沾染，其中有将烦恼转化为本尊和智慧的方法。又如，出现一只孔雀，见到毒树时，以非常欢喜的心情毫不顾忌地吞食，结果变得青春焕发，羽毛美丽而有光泽。同样，了悟业和业果是伟大自性的游戏，即使运用烦恼也不会被束缚，并且五种智慧显现，因此不会被沾染，这是内密和外密二部的教法，其中有驾驭烦恼的方法。如此，在毒树生长的同时，园地的土地上就生长了毒，对于砍伐、药物净化、转化和孔雀吞食等任何情况，都没有扬弃和取舍，以及喜欢或不喜欢的分别念。如同毒未生长时，也没有否定和肯定，以及取舍一样。法界自性清净，自生智慧自然显现，业和业果不会沾染，这是阿底自宗的教法，超越了扬弃和对治的范畴，是第六导师心意的究竟。如果说第六导师的心意究竟是阿底，那么说它是由摩诃瑜伽续部的加持所产生的是否矛盾呢？虽然通常为了生起次第和圆满次第三种必要目的的缘故而显示出差别，但在第六导师的意旨究竟处是一致的，而它们的共同续部，秘密藏续，这才是确定的。如广续中说：‘此续总集甚深故。’又如本续中说：‘一切律藏与诸续，出生之处定能知。’这很清楚。上师们是这样举例的：如同领主策德，臣民以财富与之竞争的争论一样。第二个共同要义是必须完全了解的见解，分为两种：计数，讲述历史；正直，讲述教法产生的因缘。因此，由于宣说完全了解的见解，如来是一切种姓之主，普贤王如来。
English
In the three sections of Kriya Yoga, afflictions and conceptualizations are empowered into the nature of deities, and the results of virtuous and evil actions are not tainted by higher and lower realms. Therein lies the method of transforming afflictions into deities and wisdom. Furthermore, like a peacock that appears and, upon seeing a poisonous tree, eats it with great joy and without any hesitation, resulting in flourishing youth and beautiful, radiant feathers. Similarly, realizing that actions and their results are the play of the great self, even if afflictions are used, one is not bound, and the five wisdoms are manifest, so one is not tainted. This is the teaching of the two sections of Inner Tantra and Outer Tantra, wherein lies the method of mastering afflictions. Thus, at the very moment when a poisonous tree grows, poison grows in the soil of the garden, and there is no rejection or acceptance, nor any conceptualization of liking or disliking, regarding cutting, purifying with medicine, transforming, or the peacock eating it. Just as when poison has not grown, there is no negation or affirmation, nor acceptance or rejection. The nature of the Dharmadhatu is naturally pure, and self-arisen wisdom naturally arises, so actions and their results do not taint it. This is the teaching of Ati self-style, which transcends the realm of rejection and remedy, and is the ultimate intention of the sixth teacher's mind. If the ultimate intention of the sixth teacher's mind is said to be Ati, is it contradictory to say that it arises from the blessings of the Mahayoga Tantra? Although differences are usually shown for the sake of the three necessary purposes of the generation stage and the completion stage, they are consistent in the ultimate intention of the sixth teacher, and their common tantra, the Secret Essence Tantra, is the definitive one. As it says in the Extensive Tantra: 'This general collection of scriptures is extremely profound.' And as it says in this very tantra: 'The source of all the Vinaya Pitaka and all the Tantras will be definitively known.' This is clear. The previous lamas gave this example: like the argument of subjects competing with the lord Tsedé with wealth. The second common meaning is the view that must be fully understood, which is divided into two: enumeration, telling history; uprightness, telling the causes and conditions of the arising of the doctrine. Therefore, because of teaching the view of complete understanding, the Thus-Gone One is the lord of all lineages, Samantabhadra.
Chinese
为了开启智慧之轮，为了理解下面将要讲述的内容，就像用语言表达一样，现在开始讲述。正文是确立见解。这部分分为两点：确立轮回，以及涅槃的功德。第一部分有三点：首先是列举，然后是分析并指出轮回的规律。其次是阐述，与生俱来的无明，自己不认识自己，是轮回的根本原因。由遍计所执的无明，执着于人我和法我。由于外在所取的对境和内在执着的意识这二者显现的因缘，产生烦恼，由此造作恶业，这是轮回的助缘。由于业力的影响，在轮回中漂泊不定。外在无边无际的器世界中，安住着无数心识错乱的众生，这就是轮回的规律，是轮回的本质。那么，这些众生是如何轮回的呢？外在的十二缘起以或多或少的方式轮回。例如，可以比作树木的树干，因和缘有六种：根、树干、树枝、树叶、花朵和果实，就像前一个产生后一个一样。如果比作少量的圆形石头，根、树干、树枝、树叶、花朵和果实全部都是它本身。缘和缘起有六种：五大元素和时间的变化这六种。内在的十二缘起，对于无色界的众生来说是习气，对于有色界的众生来说是实际的轮回。也就是，由于无明的缘故产生行，行缘故产生识，同样地，名色、六处、触、受、爱、取、有、生、老死，就像顺流而下的水车一样轮回，这就是轮回的规律。众生内在不同种类的各自有各自的状态的安乐，就像雇工得到工钱一样。此外，还有内外八苦，特别是三恶道中，苦上加苦，就像麻风病人涂抹盐水一样，要感受十一种痛苦，这就是轮回的过患。对此，有些人说：痛苦是过患，但是安
English
In order to open the wheel of wisdom, to understand the meaning of what will be said below, just as it is expressed in words, now I will begin to speak. The main point is to establish the view. This is divided into two parts: establishing samsara and the merits of nirvana. The first part has three points: first, enumeration, then analysis and pointing out the laws of samsara. Second, it is explained that innate ignorance, not recognizing oneself, is the root cause of samsara. Due to the ignorance of what is conceived, there is attachment to the self of person and the self of phenomena. Due to the causes and conditions of the appearance of the external object to be grasped and the internal consciousness that grasps, afflictions arise, and thus bad karma is created, which is the auxiliary cause of samsara. Due to the influence of karma, wandering in samsara. In the boundless outer vessel world, countless sentient beings with confused minds dwell, which is the law of samsara, the essence of samsara. So, how do these sentient beings revolve? The external twelve links of dependent origination revolve in more or less ways. For example, it can be compared to the trunk of a tree, with six causes and conditions: root, trunk, branch, leaf, flower, and fruit, just as the former produces the latter. If compared to a small round stone, the root, trunk, branch, leaf, flower, and fruit are all itself. There are six conditions and dependent origination: the six are the five elements and the change of time. The inner twelve links of dependent origination, for formless beings, are habitual tendencies, and for beings with form, it is actual samsara. That is, due to ignorance, action arises, and due to action, consciousness arises, and similarly, name and form, six sense sources, contact, feeling, craving, grasping, existence, birth, old age, and death, revolve like a waterwheel flowing downstream, which is the law of samsara. The various kinds of sentient beings each have their own state of happiness, like a worker getting paid. In addition, there are the eight sufferings of inner and outer, especially in the three lower realms, suffering upon suffering, like a leper smearing salt water, one must experience eleven kinds of suffering, which is the fault of samsara. To this, some say: Suffering is a fault, but happi
Chinese
如果问有什么过失？ 尊者回答说：相对于佛的安乐，众生的安乐无论多么圆满，也无法超出痛苦的自性，就像雇工得到工钱一样。 藏巴·比斯敦说：有些人的安乐会变成另一些人的痛苦，就像搬运工杀死穷人一样。 如此，这些作为考察对象的轮回之法的自性，并没有从心性自身、身和智慧的坛城中退失，例如，虽然陶器看起来像人，但并没有离开陶器的本性。 在这里，关于轮回是否有始无终的辩论是：有些人说：轮回没有始无终，那么修道就没有必要了，这是前提，遍布是经过衡量成立的。 如果承认，那么这部经的第十三品中说：通过闻思修的结合，自生任运成就，这很清楚。 又有些人说：有始有终，那么轮回，就成了可以彻底清除的东西了，这是前提，遍布是经过衡量成立的。 如果承认，那么《总经》中说：轮回遍布于无始无终之中，这很清楚。 如果说，总的来说没有始无终，但具体来说修道是有终结的，那么总的类别没有遍布具体的类别，这是前提，如果承认，那么自己的话就很清楚了。 如果没有遍布，那么轮回就成了可以彻底清除的东西了。总的遍布具体的，因为具体修道是有终结的。 如果承认，那么《总经》的教证就很清楚了。 那么应该如何回答呢？ 从意义和回答两个方面来说，意义是：这部经中说：没有从自性中退失。以及其他经中说：因为轮回的自性不可见。因此，被轮回和涅槃所包含的两种法，因为无法说成是那个或其他的，所以是超离于思维的范畴，也就是从有始无终的言说中解脱出来的。 然而，如果从回答的角度来说，如果矛盾就反驳，如果相同就比较，因此，如果有人问：相对于大种，虚空有边和中心吗？ 如果他说有，如果（你）说：经中说轮回也没有始末的获得，这很清楚。那么，也要用经教和理证来阐明虚空也没有边和中心。
English
If asked, what fault is there? The venerable one replied: Compared to the bliss of the Buddha, no matter how perfect the happiness of sentient beings is, it does not go beyond the nature of suffering, just like a laborer getting paid. Tsangpa Byi Ton said: The happiness of some becomes the suffering of others, just like a porter killing a poor person. Thus, the nature of these phenomena of samsara, which are the subject of investigation, does not diminish from the mandala of mind itself, body, and wisdom, for example, although pottery appears as a person, it does not move from the nature of pottery. In this case, the debate about whether samsara has a beginning and an end is: Some say: Samsara has no beginning and no end, then there is no need to practice the path, this is the premise, and the pervasion is established by valid cognition. If you agree, then the thirteenth chapter of this very text says: Through the combination of hearing, thinking, and meditation, self-arising, spontaneous accomplishment is achieved. This is clear. Again, some say: There is a beginning and an end, then samsara, the subject, becomes something that can be completely eradicated, this is the premise, and the pervasion is established by valid cognition. If you agree, then the General Sutra says: Samsara pervades the expanse of beginninglessness and endlessness, this is clear. If you say that in general there is no beginning and no end, but in particular there is an end to practicing the path, then the general category does not pervade the specific category, this is the premise, if you agree, then your own words are clear. If there is no pervasion, then samsara becomes something that can be completely eradicated. The general pervades the specific, because there is an end to the specific practice of the path. If you agree, then the scriptural authority of the General Sutra is clear. Then how should one answer? From the two aspects of meaning and answer, the meaning is: This very text says: It does not diminish from its own nature. And other texts say: Because the nature of samsara is imperceptible. Therefore, the two dharmas included in samsara and nirvana, because they cannot be said to be that or other, are beyond the realm of thought, that is, liberated from the terms of having a beginning and an end. However, if we consider it from the perspective of answering, if there is contradiction, refute it; if it is the same, compare it. Therefore, if someone asks: Relative to the great elements, does space have an edge and a center? If he says yes, if (you) say: The scripture says that there is no attainment of beginning and end in samsara either, this is clear. Then, it should also be clarified by scripture and reason that space also has no edge and center.
Chinese
又有人说，如果说没有边际和中心，那么轮回也没有开始和结束了。又有人说，如果修道没有意义，那么就像堵住鸟飞过的天空也堵不住一样，这是同样的道理。用三种真实的理由来确定：真实、究竟的真谛和世俗幻相的真谛。如果像经部宗一样将真谛分为两种，那么执着于自我的我执，八识，以及我所体验的五蕴，以及显现为外境的其他要素，这些法，在究竟真谛的层面，这三种自我都不存在，因为心性本来就远离生灭、住止、目标、来去。因此，在究竟的层面上，它们仅仅在离戏的层面上是平等的。而在世俗真谛的层面，这三种自我不会欺骗，因为它们显现为生灭、住止、目标、来去。因此，在世俗的层面上，它们仅仅在幻相的层面上是平等的。这样，这两种平等是共同乘的平等。而超越这两种平等的另外两种平等是，如果用究竟真谛来确定，就有三种究竟：执着于无明的我执，八识，以及我所体验的五蕴，以及显现为外境的其他要素，这些都是五种智慧、五部和五部母的自性，没有动摇，依次称为智慧究竟、果究竟、自性究竟，它们在七宝自性任运成就上是平等的。如果用世俗幻相来确定，就有三种幻相：执着于无明的我执，八识，以及我所体验的五蕴，以及显现为外境的其他要素，这些都是五种智慧、五部和五部母，完全领悟到清净，依次称为智慧幻相、手印幻相、事物幻相，它们在身和智慧的坛城中本来就是圆满的。因此，两种真谛最终在完全清净的平等法界中没有差别，在无分别的状态中成为一体，这是这个无上乘的究竟见地。以四种证悟和三种清净的理由来确定果金刚乘。真实。执着于无明的我执