Chinese
哦，南喀·钦列（Namkha Trinle）！他将此恩赐予我，佐伊的持咒者南喀·曲旺（Namkha Chöwang）。第二，那么，这个具有三种传承的法，具有多少伟大之处呢？在《明晰心髓之灯》中说：“此自性秘密心髓，超越其他，具有八大之处。”因此，它具有超越其他之卓越的八大之处。由于它是所有续部的国王，因此必然伟大，犹如光芒四射的太阳。正如在第五十章广说品中所说：“此秘密心髓之确定，是所有密咒之国王。”因此，由于它是所有乘之顶峰，因此必然伟大，犹如中央之须弥山王。正如在第五品广说品中所说：“证悟平等性之自性觉智之国王，犹如众水汇入大海。在此无上证悟之大方便中，所有无量解脱之乘皆汇集。”因此，由于它是所有教法之源，因此伟大犹如虚空。正如在此经第三品中所说：“调伏、经藏、论藏，誓言、修持与成就，身、语、意之续部，十方广为人知，皆源于秘密心髓。”因此，由于它是所有圣言之总释，因此必然伟大，犹如虚空开启显有之门。正如：“此自性秘密心髓，是所有三藏和续部之源，确定其究竟。”因此，由于它是所有如来之意趣之究竟，因此必然伟大，犹如获得国王秘密指令之人。正如在第十三品中所说：“此乃大秘密之确定，果位即是道。所有胜者之坛城，无有胜于此之秘密意义。”因此，由于它是所有果位之心髓，因此必然伟大，犹如如意宝珠。正如在此经第三品中所说：“四乘之决定生起，安住于一乘之果位。”因此，由于它是所有如来之足迹，因此必然伟大，犹如虚空之迹。正如在此经第十三品中所说：“过去与现在所显现之，所有胜者之坛城，
English
O Namkha Trinle! He bestowed this grace upon me, the mantra holder of Dro, Namkha Chöwang. Second, then, how many great qualities does this Dharma, which possesses three lineages, have? In the "Lamp of Clarifying the Essence," it says: "This essence of secret nature, surpasses others, having eight great qualities." Therefore, it possesses eight great qualities that surpass others. Because it is the king of all tantras, it is necessarily great, like the sun with radiant light. As it says in the fiftieth chapter, the Extensive Explanation: "This certain secret essence is the king of all secret mantras." Therefore, because it is the pinnacle of all vehicles, it is necessarily great, like the supreme Mount Meru in the center. As it says in the fifth chapter, the Extensive Explanation: "The king of self-aware wisdom, realizing the meaning of equality, is like all rivers flowing into the great ocean. In these great means of supreme realization, all immeasurable vehicles of liberation are gathered." Therefore, because it is the source of all teachings, it is great like the sky. As it says in the third chapter of this very text: "Discipline, Sutras, Abhidharma, vows, practice, and accomplishment, the tantras of body, speech, and mind, widely known in all ten directions, all arise from the secret essence." Therefore, because it is the general commentary on all scriptures, it is necessarily great, like the sky opening the door to existence. As it says: "This essence of secret nature, is the source of all the three baskets and all the tantras, definitively establishing their ultimate meaning." Therefore, because it is the ultimate intention of all the Tathagatas, it is necessarily great, like a person who has received the king's secret command. As it says in the thirteenth chapter: "This is the certainty of the great secret, the result is the path. All the mandalas of the victorious ones, have no secret meaning greater than this." Therefore, because it is the heart of all results, it is necessarily great, like a wish-fulfilling jewel. As it says in the third chapter of this very text: "The definite arising of the four vehicles, abides in the result of one vehicle." Therefore, because it is the footprint of all the Tathagatas, it is necessarily great, like the trace of emptiness. As it says in the thirteenth chapter of this very text: "All the mandalas of the victorious ones, that have appeared in the past and present,
Chinese
因此，五身自然圆满。 如此说。 因为是未来瑜伽士的道路，所以肯定是像大宝座一样的道路。 又是， 未来一切诸法， 皆由此自然成就。 如此说。 三、所化有情之境，即是器之理。 一般来说，是成为智慧超群者的境界。 广说中说： 如来之行境， 乃具超凡智慧者所证。 如此说。 其中也有两种：自性根器敏锐者和修习根器敏锐者。 第一种见于第五品： 以广阔深邃之智慧， 方能证悟。 如是说。 因此，智者当精进。 如此说。 第二种见于第十五品： 此殊胜功德之精华， 非思辨所能及。 乃深广精进修习者， 光明稳固之行境。 如是说。 此处又说： 闻思修习皆精进， 具慧眼者方能领受。 如此说。 四、如何安立续部的意义，即如何建立框架。 在《心滴》中说： 自性如来调伏者， 三显现之体性上， 安立续部之差别。 一中具三之体性， 由迷乱显现而成三。 因此四显现之中， 经论皆明晰宣说。 因此，安住于四显现或三续部中。 其中有二：总的说明四显现三续部的意义，包括辩驳和解答；以及分别详细解释。 第一部分有二：安立意义，以及通过辩驳的方式全面考察。 第一，安立意义：基自性显现或称为续部，基是诸法之源，自性是远离矫饰，显现是自证于一切处力量不灭的显现。 这些被称为时机之续部，因为凡是具足必要且具有关联的，即是续部。 那么，这是怎样的呢？ 基具足所知功德之必要，基与道二者以所知与能知相关联，基与果二者以本体一味相关联。 所调伏者道之显现或续部是，共同与殊胜的菩
English
Therefore, the five bodies are naturally perfected. So it is said. Because it is the path of future yogis, it is definitely like the path of a great throne. Again, All future phenomena, Will be naturally accomplished by this. So it is said. Third, the realm of the individual is the manner of the vessel. In general, it is to become the realm of the most intelligent. As it is said in the extensive text: The conduct of the Tathagatas, Is realized by those with the greatest intelligence. So it is said. There are also two types: those with sharp natural faculties and those with sharp trained faculties. The first is from the fifth chapter: It will be realized by the profound wisdom, That is vast, extensive, and deep. And: Therefore, the intelligent should strive. So it is said. The second is from the fifteenth chapter: This essence of supreme qualities, Is not within the realm of speculation. It is the realm of the clear and stable, Of those who are profound, vast, and well-trained. So it is said. And in this very text: Those who are well-trained in listening, thinking, and meditating, Will be apprehended by those with wisdom eyes. So it is said. Fourth, how to establish the meaning of the continuum, that is, how to establish the framework. In the Heart Drop, it says: The nature of the Sugata, the object of taming, On the nature of the three appearances, The distinctions of the continuum are established. The nature of the three in one, Becomes three through the appearance of delusion. Therefore, in the four appearances, It is clearly explained in all the scriptures and reasoning. Therefore, it abides in the four appearances or three continuums. There are two aspects to this: the general meaning of the four appearances and three continuums, taught with refutations and answers, and the detailed explanation of the distinctions. The first has two parts: establishing the meaning and thoroughly examining the limits through refutations and answers. First, establishing the meaning: the ground, the nature of appearance, or the continuum, is called the basis of all phenomena. Nature is free from artificiality and corruption. Appearance is the unceasing manifestation of self-awareness in all things. These are called the continuums of the occasion, because whatever is complete with necessity and endowed with connection is a continuum. How is that? The ground is complete with the necessity of knowable qualities, the ground and the path are connected as knowable and knower, and the ground and the result are connected as being of one essence. The appearance or continuum of the path for those to be tamed is the common and supreme Bo-
Chinese
能调伏一个产生或能够产生五种母性的人是所化机。进入并行动的人是行者。教法显现为与心意相符是显现。那也被称为“时机之续”，因为在道上行走，功德的必要性完备，道与基二者以能知和所知相关联，道与果二者以能得和所得相关联。果是善逝的显现或续，成熟者是果，因成熟故为善逝，证悟的觉性自显为身和智慧的坛城。那也被称为“时机之续”，因为果具有所得功德的必要性完备，果与基以自性同一相关联，果与道二者以所得和能得相关联，因此是续。错觉迷乱的显现是，从无二的对境中颠倒并执着为二，因此是错觉。将非彼执为彼是迷乱，显现为业和错觉的心识。因为那没有关联和必要性，所以迷乱的显现虽然是显现，但不是续。第二，辩驳回答是，在一切时，自明觉不间断地显现为根本，是基自性的显现吗？如果不是，那么与《火花》相违背。《火花》中说：一切自明觉不间断地显现为根本，是自性的显现。如果是，那么在那之上，三种显现显现还是不显现？如果不显现，那么与不间断地显现为根本相违背。如果显现，那么分为三种就成了不必要。如果承认，那么分开就清楚了。如果这样说，那么在基之上仅仅显现为计划，因为没有清楚地显现差别，所以从过失中解脱。教法显现为与心意相符是所化机的显现吗？如果不是，那么与《广大部类差别》相违背。《广大部类差别》中说：法界的周遍一切的，无上乘不可思议的宣说，也只是各自显现于自明的智慧。这样说相违背。如果是，那么修持它能获得密咒究竟的果位吗？如果不能获得，那么修持道就成了没有意义。如果承认，那么在第十三品中说：通过闻思修的瑜伽，自然生起的五身自然成就。这样说就清楚了。如果获得，那么外道的常断见也成了获得。如果承认，那么在《道次第》中说：常断二
English
One who can be tamed, who generates or can generate five mothers, is the object to be tamed. One who enters and walks is a path. A manifestation that appears to be in accordance with the mind is a manifestation. That is also called the "Continuum of Occasion," because walking on the path fulfills the necessity of qualities, and the path and the ground are related as knower and known, and the path and the fruit are related as obtainer and obtained. The fruit is the manifestation or continuum of the Sugata: whatever ripens is the fruit; because it is mature, it is the Sugata; the awareness of realization self-manifests as the mandala of body and wisdom. That is also called the "Continuum of Occasion," because the fruit has the necessity of obtainable qualities complete, and the fruit and the ground are related as being of the same essence, and the fruit and the path are related as obtainable and obtaining, therefore it is a continuum. The manifestation of mistaken delusion is: because it is inverted from the non-dual object and clings to duality, it is a mistaken thought. Grasping something as what it is not is delusion, manifesting to the mind of karma and mistaken thought. Because that has no connection or necessity, the manifestation of delusion, although it is a manifestation, is not a continuum. Second, the refutation and answer is: is the self-awareness that appears uninterruptedly as the root in all things the manifestation of the nature of the ground or not? If not, then it contradicts the Spark. The Spark says: All self-awareness that appears uninterruptedly as the root is the manifestation of nature. If it is, then on top of that, do the three manifestations appear or not appear? If they do not appear, then it contradicts appearing uninterruptedly as the root. If they appear, then dividing them into three becomes unnecessary. If you accept, then separating them makes it clear. If you say that, then on the ground it only appears as a plan, because the distinctions do not appear clearly, so it is freed from faults. Is the manifestation of the teachings appearing in accordance with the mind the manifestation of the object to be tamed or not? If not, then it contradicts the Extensive Classifications of Types. The Extensive Classifications of Types says: The all-pervading of the sphere of Dharma, the unsurpassable vehicle, the inconceivable teachings, are also merely appearing to the mind of individual self-awareness. Saying this contradicts it. If it is, then by practicing it, will one obtain the ultimate fruit of mantra or not? If one does not obtain it, then practicing the path becomes meaningless. If you accept, then in the thirteenth chapter it says: Through the yoga of hearing, thinking, and meditating, the spontaneously arising five bodies are naturally accomplished. Saying this makes it clear. If one obtains it, then the eternalist and annihilationist views of the tirthikas also become obtained. If you accept, then in the Stages of the Path it says: The two of eternalism and annihilation