English
This should be done. Each of those Kadag (primordial purity) and Lhundrub (spontaneous presence) has four repetitions regarding understanding, differentiation, and stating faults. First, understanding is that, according to the tenets of Kadag, the ground is pure from the very beginning. Because ignorance is a sudden stain. Therefore, the ground and ignorance are considered different. For example, it is considered like a precious jewel covered by unclean mud, which is called Kadag with flaws. According to the tenets of Lhundrub, the ground is spontaneously present from the beginning. Because ignorance is not something that comes from elsewhere. Therefore, the ground and ignorance are considered inseparable. For example, if the base iron for alchemy is not inseparable from gold and iron from the beginning, it cannot be transformed into gold, which is called Lhundrub with flaws. Second, the differentiation is that both Kadag and Lhundrub have three types each. The three of Kadag are: Dharmadhatu Kadag, Wisdom Kadag, and Kadag without flaws or great. First, Dharmadhatu Kadag is exemplified by a precious jewel without the obscuration of unclean mud, and it is considered that the ground, Dharmadhatu, is completely pure and not the ground of ignorance. Second, Wisdom Kadag is exemplified by the removal of obstacles to the arising of needs and desires on a precious jewel, which is covered by unclean mud, by washing and wiping it clean with acid and alkali, and the arising of needs and desires. It is considered that ignorance on the resultant Kaya and Wisdom is abandoned through the five paths. The three of Lhundrub are: Dharmata Lhundrub, Dharmin Lhundrub, and Lhundrub without flaws or great. First, Dharmata Lhundrub is exemplified by the fact that if gold and iron are not inseparable from the beginning, then the iron of alchemy cannot be transformed into gold, just like clay and wood. Because the key point of the inseparable existence of awareness and wisdom on the ground does not go beyond the nature of the single Dharmata. Therefore, each Dharmin is also considered to be spontaneously present in each other without completely abandoning ignorance. Dharmin Lhundrub is exemplified by the fact that when iron is transformed into gold, the mark of iron does not appear on the gold, but the iron itself is transformed into gold without separately abandoning the iron. Even if the resultant Kaya and Wisdom are obtained, ignorance is not completely abandoned, and it is considered that there is no other difference between Samsara and Nirvana. On these
Chinese
驳斥：认为本初清净有共同的过失和特殊的过失两种。共同的过失是，如果不存在先前所说的错乱之基，则会被四种能成为过失的教证和理证所损害。特殊的过失是，如果体性是本初清净，那么就不可能产生错乱，因为那个基础也不可能成为无明的传承之因。如果认为有能力，那是不可能的，因为量已明确指出。如果认为无明是突如其来的污垢，那么，因为存在阻断因则会阻断果的遍及，所以也不应产生突如其来的污垢，因为因是如来藏，无垢，所以如果这也是智慧本初清净，那么神和分别念就应是不同的，因为在获得身和智慧时已经舍弃了错乱。如果承认，那么在此处，“识之王”等等，以及《斯帕卡布》中，“对于金刚持等等，因为是自显现”等等，已经阐明，所以很清楚。认为任运成就也有共同的过失和特殊的过失两种。第一种是，如果存在错乱之基，则会被四种能成为过失的教证和理证所损害。特殊的过失是，如果法性是任运成就，那么就不应舍弃错乱，因为基础和错乱是无二的。如果承认，那么修道就变得没有意义。此外，如果法是任运成就，那么即使获得佛果也没有必要，因为没有超出无明的自性。如果承认，那么本初清净的两种过失会被任运成就的宗派所损害，而任运成就的两种过失会被本初清净的宗派所损害。因此，这四种宗派全部都是有缺陷的。本初清净无过失和任运成就无过失这两种，是从基础和果不具备无明的角度而安立为本初清净，而从基础和果没有舍弃无明的角度而安立为任运成就而已。实际上，对于基础和果，认为没有舍弃无明和不具备无明，这种观点是相同的，比如王子流落民间的共同点一样。然而，如果认为这种观点是最好的，而其他的则是愚痴，那么这就是执持自宗为殊胜的观点，没有超出污垢的自性。为什么呢？因为对于所知事物本性的实相，自己
English
Refutation: Believing in primordial purity has two types of faults: general faults and specific faults. The general fault is that if there is no basis for error as previously stated, it will be harmed by the four scriptural and logical proofs that can become faults. The specific fault is that if the essence is primordially pure, then it is impossible for error to arise, because that basis cannot even be the cause of the lineage of ignorance. If it is believed to have the ability, that is impossible, because the valid measure has clearly stated it. If it is said that ignorance is a sudden stain, then because there is the pervasion that obstructing the cause obstructs the result, sudden stains should not arise either, because the cause is the sugatagarbha, which is stainless. Therefore, if that is also wisdom that is primordially pure, then gods and conceptual thoughts should be different, because when body and wisdom are attained, error is abandoned. If it is accepted, then in this very text, "the king of consciousness," and in the Sparkhab, "for the vajradhara, etc., because it is self-appearing," etc., have been stated, so it is clear. Believing in spontaneous accomplishment also has two types of faults: general faults and specific faults. The first is that if there is a basis for error, it will be harmed by the four scriptural and logical proofs that can become faults. The specific fault is that if the nature of reality is spontaneously accomplished, then error should not be abandoned, because the basis and error are inseparable. If it is accepted, then practicing the path becomes meaningless. Furthermore, if the dharma is spontaneously accomplished, then even attaining the result of buddhahood is unnecessary, because it does not transcend the nature of ignorance. If it is accepted, then the two faults of primordial purity will be harmed by the tenets of spontaneous accomplishment, and the two faults of spontaneous accomplishment will be harmed by the tenets of primordial purity. Therefore, all four of these tenets are solely flawed. Primordial purity without fault and spontaneous accomplishment without fault are both designated as primordial purity from the perspective of the basis and result not possessing ignorance, and they are designated as spontaneous accomplishment from the perspective of the basis and result not abandoning ignorance. In reality, the view that the basis and result have not abandoned ignorance and do not possess ignorance is the same, like the commonality of a prince wandering among the common people. However, if one thinks 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 has not transcended the nature of defilement. Why is that? Because for the reality of the nature of knowable things, oneself
Chinese
因为如实真谛无别，超离于心识的行境。因此，只要存在着执着于坏灭、邪见、边执、持戒和禅定的最高境界，以及执着于自宗为最高的垢染，就没有机会获得如所有性和尽所有性的智慧。大多数上师都持有噶达的宗见，而拉杰·祖琼·喜饶扎巴则说，自生的宗见是合理的。第二，讲述受持的方式是：如是，如来特意对如来说。如是，如来普贤王如来以圆满一切轮王第六位无别的方式，为了使俱生轮的如来理解，而为有差别的眷属宣说。第二，指示章节的名称是：《秘密藏续》第二品。那里写着：秘密，即难以理解；藏，即精华聚集；唯一，即排除其他；决定，即远离怀疑；业，是名称的基础。是关于将胜义和世俗菩提心生起为智慧的第二品。如是，从“无生业”等五句是胜义菩提心，从“一切生”等五句是世俗菩提心，从“生即无生”等五句是无别菩提心。即是将那无别、远离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。通过这些，也在眷属的心中生起无别、远离行境的自证俱生智慧，或者共同宣讲，也是因为从其功德中生起的经文词句意义，进行分类和界限划分，并作为界限的缘故，所以是品。其数量有二十二品，这是为了说明向上计数的第二品的意义。那么，胜义和世俗这两个词的含义是什么呢？斯帕卡
English
Because suchness is inseparable from truth and transcends the realm of the mind. Therefore, as long as there are impurities such as attachment to destruction, wrong views, extreme clinging, holding precepts and samadhi as supreme, and holding one's own view as supreme, there is no opportunity to attain the wisdom of knowing things as they are and as many as they are. Most of the previous lamas held the view of Kadak, while Lhaje Zur Chung Sherab Drakpa said that the spontaneously arisen view is reasonable. Second, the way of speaking about receiving is: Thus, the Tathagata specifically speaks to the Tathagata. Thus, the Tathagata Samantabhadra, being inseparable from the sixth of all complete wheel lords, speaks for the sake of the differentiated retinue so that the co-emergent retinue of the Tathagata may understand. Second, indicating the name of the chapter is: The Secret Essence Tantra, the second chapter. It is written there: Secret, meaning difficult to understand; Essence, meaning essence gathered; Only, meaning excluding others; Certainty, meaning free from doubt; Karma, which is the basis of the name. It is the second chapter about generating the ultimate and conventional bodhicitta into wisdom. Thus, the five verses beginning with "no-birth karma" are the ultimate bodhicitta, the five verses beginning with "all born" are the conventional bodhicitta, and the five verses beginning with "birth itself is no-birth" are the non-dual bodhicitta. That is, generating that non-dual, objectless self-aware wisdom, or 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. Through these, the non-dual, objectless self-aware co-emergent wisdom is also generated in the minds of the retinue, or commonly proclaimed, also because the meaning of the scriptural words arising from its qualities is classified and delimited, and serves as a boundary, therefore it is a chapter. Its number is twenty-two chapters, this is to explain the meaning of the second chapter counted upwards. So, what is the meaning of the two words, ultimate and conventional? Sparka
Chinese
从彼处说，以自性在一切处不可分割，是为胜义谛，因此，远离生灭住异去来之法性，与任何事物皆不相分，故名胜义谛。其因应所化众生之能力而显现为差别，是为世俗谛，即因缘和合而显现。因此，显现为生灭住异去来之有法，依赖于因缘，故名世俗谛。因此，在显现生等之时，生等从未存在过，犹如显现为旱獭等一般。又问：共同的言谈名称未聚集吗？答：未共同的言谈之势已聚集，诸位上师如是说。名为《秘密藏续究竟决定经》之释疏《续义明灯如意宝》中，第二品之经义已详细阐述。现在，如果按照本师的科判，有二十二品，此处宣说第三品。如果按照论师释疏口诀师的科判，有开端、讨论、续义、必要、嘱托五者，此处从开始宣说总的生起开端，从结尾宣说续义。对于此品，以确定法蕴的角度，结合上中下三种根器进行讲解。对于上等根器的法蕴，基、道、果三者，三者全部宣说。在道方面，有方便道和解脱道两种，虽然以星命学稍微讲述了六度波罗蜜多的方便道，但主要宣说解脱道。在三种体性中，宣说了知因之体性——见，以及究竟果之体性。在次第和顿悟二者中，以次第为主。从总结的角度稍微宣说了顿悟。四种显现全部宣说。对于中等根器的法蕴，有开端、讨论、续义、必要、嘱托五者，此品的开头宣说了六度波罗蜜多的开端，结尾宣说了续义。在续义中，有十种完全了知的对境，其中宣说了见。如果将这十者作为百之自性，那么在见的旁边，六度波罗蜜多也宣说了为利他而行的行为。稍微宣说了坛城和事业。下等根器的法蕴