English
From there, it is said that what is indivisible in all aspects by its own nature is the ultimate truth. Therefore, the nature of reality, which is free from arising, ceasing, abiding, changing, going, and coming, is called the ultimate truth because it is indivisible from anything. That which appears as different due to the power of those to be tamed is the conventional truth, that is, it appears due to causes and conditions. Therefore, the nature of phenomena that appears as arising, ceasing, abiding, changing, going, and coming depends on causes and conditions, and is therefore called the conventional truth. Therefore, at the time when things appear to arise and so on, arising and so on have never existed, just as the appearance of marmots and so on. Furthermore, if one asks whether common topics of discussion are not gathered, the answer is that the force of uncommon topics of discussion is gathered, as the previous lamas have said. In the commentary on the Guhyagarbha Tantra, the definitive tantra of reality, called "The Lamp That Clarifies the Meaning of the Tantras, the Wish-Fulfilling Jewel," the meaning of the second chapter has been explained in detail. Now, if we divide it according to the chapter divisions of the root text, there are twenty-two chapters. Here, the third chapter is taught. If we divide it according to the chapter divisions of the commentator, the instructor of oral instructions, there are five: introduction, discussion, meaning of the tantra, necessity, and entrustment. Here, from the beginning, the general introduction to the arising of the teachings is taught, and from the end, the meaning of the tantra is taught. Regarding this chapter, from the perspective of determining the collection of teachings, it is explained in relation to the three types of intelligence: superior, middling, and inferior. For the collection of teachings for those of superior intelligence, the three: basis, path, and result, are all taught. In terms of the path, there are two: the path of means and the path of liberation. Although the path of means is briefly explained in relation to the six perfections using astrology, the main focus is on teaching the path of liberation. Of the three characteristics, the characteristic of knowing the cause, the view, and the characteristic of the ultimate result are taught. Of the two, gradual and sudden, the gradual is the main focus. From the perspective of summarizing, the sudden is briefly taught. All four appearances are taught. For the collection of teachings for those of middling intelligence, there are five: introduction, discussion, meaning of the tantra, necessity, and entrustment. The beginning of the chapter teaches the introduction to the six perfections. The end teaches the meaning of the tantra. In the meaning of the tantra, there are ten objects to be fully known, of which the view is taught. If these ten are made into the nature of a hundred, then alongside the view, the six perfections also teach the conduct of acting for the benefit of others. The mandala and activities are briefly taught. The collection of teachings for those of inferior intelligence
Chinese
其中有十个引导讲述的方法的词语。 阐述自性见。 阐述总义概括。 阐述交错界限的抛掷和收摄。 此外，还通过三个共同运行来阐述，即阐述分类、关联界限的连接、自因和他因的执持。 像这样阐述的第三品，如果讲述者以智慧的修饰来划分，则分为两部分：品的正文和品的名称。 首先，品的正文分为两部分：广述正文和略述正文。 首先，广述正文有两个总义：讲述产生的总的开端和应当完全了解的见。 第一个总义，讲述产生的总的开端，分为两部分：开端的因和开端自身的体性。 首先，阐述开端的因是：从那时起，所有如来……从意金刚中产生。 这句话在那里。 从那时起，这意味着这里是密宗的因开端，缘起开端，应当完全了解的事物是续部的意义，是应该做还是不应该做？ 如果是，那么“从那时起”这句话如何连接关联界限呢？ 解释说，在《刻板》中说：即使续部成为碎片，也因为顺序没有错乱，所以说“从那时起”。 这样说的是，不共的开端和共同的讲述产生的总的开端，两者之间由缘起开端隔开，即使续部成为碎片，顺序也没有错乱，这是因为在共同的眷属中灌输了甚深的三个灌顶之后，将四十二种分别念显现为四十二尊身和四十二种智慧，从而安住在金刚持的行列中，导师和眷属的意趣变得没有差别，具有请求续部的勇气，即使是开悟的眷属也证悟了，也为了被四种秘密隔开的人们而祈请讲述。 因此，对于那些具有听闻此续部的福分的人们，以六种欢喜的方式真实地讲述，对于那些不具有听闻此续部的福分的人们，以道次第的方式讲述，宣说讲述者的六个能仁，并承诺说，现在真实地宣说，因此连接“从那时起”。 有些人说，如果是这样，那么开端的因就变成了缘起开端了吗？ 此续部
English
Among the ten words that guide the method of explanation, it elucidates the view of self-nature. It elucidates the collection of general meanings. It elucidates the throwing and gathering of intersecting boundaries. Furthermore, it elucidates through three common progressions, namely, it elucidates the distinctions, the connections of boundaries, and the holding of self-causes and other causes. Thus, this third chapter of elucidation, if divided by the learned with intellectual embellishments, has two parts: the text of the chapter and the title of the chapter. First, the text of the chapter has two parts: the extensive exposition of the text and the concise exposition. First, the extensive exposition of the text has two general meanings: the general introduction to the arising of the teachings and the view to be fully understood. The first general meaning, the general introduction to the arising of the teachings, has two parts: the cause of the introduction and the nature of the introduction itself. First, the exposition of the cause of the introduction is: "Then, from all the Tathagatas... it arises from the Vajra of Mind." That is what it says. "Then," here, indicates the cause of the introduction according to the tantric system, the condition for the arising. Is the object to be fully understood the meaning of the tantra, something to be done or not? If so, how does one connect the boundary with "then"? The commentary 'Spar Khab' says, "Even if the tantra is fragmented, it is only because the order is not mistaken that it is called 'then'." It is said that there are two introductions: the uncommon introduction and the common introduction to the general arising of the teachings. The arising is separated by the condition, so even if the tantra is fragmented, the order is not mistaken. This is because after bestowing the three profound empowerments upon the assembly of those together, the forty-two conceptualizations are manifested as the forty-two deities of body and the forty-two wisdoms, thereby taking their place among the Vajradharas. The intention of the teacher and the assembly becomes indistinguishable, possessing the courage to request the tantra. Even though the enlightened assembly realizes it, they also request that it be taught for the sake of those who are separated by the four secrets. Therefore, for those who have the fortune to hear this tantra, it is actually taught with the six kinds of delight. For those who do not have the fortune to hear this tantra, it is taught through the stages of the path, elaborating on the six Thubpas (capable ones) who teach the teachings, and promising to actually elaborate on it now. Therefore, it is connected with "then." Some say, if that is the case, then the cause of the introduction becomes the condition for the arising? This tantra
Chinese
在…的权限下，召开了根本缘起会议。虽然提出了助缘，但这本身成为了共同教法产生的根本缘起之因，哪里会有过失呢？其理由或关键在于，一切教法都源于宣说此续的加持。喇嘛嘉嘎贡巴说：如果所说内容减少，根本缘起就会变成片段，中间讨论的地点也次第不错乱，第二品《欢喜纳受》中，因为直接显示了欢喜，所以称为“从…”。又，在辩论的权限下，这样也可以：解释的续变成片段，这是从大乘总体的角度来说的。第三品的开头也阐明了根本缘起。从续特殊的角度来说，可以作为续的意义。如《斯帕卡布》所说：仅仅为了次第不错乱，所以称为“从…”。这样说得很清楚。下部中，从与见解的说法和历史相关联开始，到此为止，续的因缘具足，为了显示第三品的第一个见解，这样说。说不合理等情况是可能存在的，消除其过失的方法是从教法总体的角度来说，是从作为根本缘起的方式来说的。因为从特殊的角度来说，是续的意义，所以上面认为这也是次第不错乱来消除的。如果对“对此满意而解释”不理解，那么在第十五品的时候，也会因为关联而说“根本缘起自身的体性是…”，这样根本缘起和续的意义不一致，就会产生矛盾。有人说：因为是调伏对象所需的根本缘起，所以没有矛盾。那么，这也可以说是教法总体的根本缘起，所以没有矛盾。同样地，“从一切如来以大悲加持”所说的明觉之士六能仁，即从一切如来第六佛，一切有情众生之主的无戏论智慧中，大悲遍及一切事物的大爱，一切都自然成就为自生智慧的加持，对于调伏对象没有任何阻碍，这被称为明觉之士。而且，《斯帕卡布》中说：不希望是十八明处或身语意。这样说的。十八明处是：音乐、
English
Under the authority of..., the fundamental origination meeting was convened. Although the contributing factors were brought up, the very fact that it became the cause for the origination of the common teachings, where could there be fault? The reason or key to this is that all the teachings arise from the blessings of the spoken tantra. Lama Gyagab Gongpa said: If the content is reduced, the fundamental origination will become fragmented, and the location of the intermediate discussion will also be in the correct order. In the second chapter, "Accepting with Joy," because joy is directly shown, it is called "From...". Also, under the authority of debate, this is also acceptable: the commentary tantra becomes fragmented, which is from the perspective of the general Mahayana. The beginning of the third chapter also clarifies the fundamental origination. From the perspective of the special tantra, it can be taken as the meaning of the tantra. As the Sparkhab says: Merely for the sake of not confusing the order, it is called "From...". This is clearly stated. In the lower part, from the connection between the statement of view and history, up to that point, the causes and conditions of the tantra are complete. In order to show the first view of the third chapter, it is said. Saying that it is unreasonable, etc., is possible, but the way to eliminate the fault is from the perspective of the general teachings, from the way it goes as the fundamental origination. Because from the special perspective, it is the meaning of the tantra, the above thinks that this is also to eliminate the confusion of order. If one does not understand "being satisfied with this and explaining," then in the fifteenth chapter, it will also be said due to the connection, "The nature of the fundamental origination itself is...", so the fundamental origination and the meaning of the tantra are inconsistent, and a contradiction will arise. Someone says: Because it is the fundamental origination needed by the object of taming, there is no contradiction. Then, this can also be said to be the fundamental origination of the general teachings, so there is no contradiction. Similarly, "From the blessings of great compassion from all the Tathagatas," the six Munis, the beings of awareness, that is, from the non-conceptual wisdom of the sixth Buddha, the lord of all sentient beings, the great love of great compassion pervading all things, all naturally accomplished as self-born wisdom, the blessings that are unimpeded to the object of taming, this is called the being of awareness. Moreover, the Sparkhab says: It is not desired to be the eighteen fields of knowledge or body, speech, and mind. This is what it says. The eighteen fields of knowledge are: music,