English
There are two kinds of view: telling the spoken history and establishing the view itself. First, the teaching of telling the spoken history is: Then, all the Tathagatas spoke this special expression. There are such words there. Then, by the word "then," it shows the general basis or cause of the arising of the teachings. In order to fully understand it, by showing the meaning of the tantra, that is, the view, therefore, all the Tathagatas spoke this special expression. By such words, all the Tathagatas, the master of all lineages, the Samantabhadra himself, for the sake of the enlightened retinues, and the assembled retinues, in a way similar to verbally expressing the following contents, makes them understand. Second, establishing the view itself has two aspects: establishing samsara and the merits of nirvana. First, establishing samsara has three aspects: showing the basis of examination, the dharma of samsara; establishing through the three truths; and establishing the result, the Vajrayana, through the reasons of the four realizations and the three purifications. First, showing the basis of examination, the dharma of samsara: All the deluded worlds, there is no loss. There are such words there. All the deluded dharmas of the world. All, meaning many, and the world, because the destruction of the container depends on the destruction of the essence. All the worlds that appear as limitless phenomena of containers and essences, all of them are deluded wisdom, inconceivable, are the dharma of samsara, that is, the essence of the delusion of samsara. Ignorance and the apprehended and apprehender of concepts. Ignorance, meaning the nature of mind is naturally luminous, but definite knowledge has not arisen, that is, one does not recognize oneself, this is co-emergent ignorance, the cause of the delusion of samsara. The apprehended and apprehender of concepts, because from what is shown as me, there is attachment to the self of person and the self of phenomena. Due to the appearance of the external object of apprehension and the internal mind of apprehension, afflictions arise. Such things are the ignorance of complete imputation, the condition of the delusion of samsara. So, how do sentient beings transmigrate? They transmigrate in external and internal dependent origination.
Chinese
现在的一些辩论者说，如果轮回没有开始和结束，那么修道就没有必要了。这个论点被接受，普遍性已被证明。如果他们接受这个观点，那么正如第十三节所说：“通过听闻、思考和冥想的结合，自生的一切都会自然而然地实现。”这很清楚。还有人说，轮回有开始和结束。轮回，作为一个现象，可能会被完全清除。这个论点被接受，普遍性已被证明。如果他们接受这个观点，那么正如《总纲》所说：“在轮回无始无终的境界中”，这很清楚。还有人说，总的来说，轮回没有开始和结束，但具体来说，修道是有终结的。那么，种类的普遍性并不包括个别性。这个论点被接受，普遍性已被证明。如果他们接受这个观点，那么他们自己的话就很清楚了。如果没有普遍性，那么轮回可能会被完全清除，因为普遍性包括个别性，而个别性的修道是有终结的。如果他们接受这个观点，那么《总纲》的引文就很清楚了。那么，应该如何回答呢？从意义和答案两个方面来说，意义就在于此：“自性中没有缺陷。”还有其他的说法：“因为轮回的自性是不可见的。”因此，轮回和涅槃这两个被包含的法，因为它们无法被表达为其他的东西，所以超越了心智的范围，从开始和结束的术语中解脱出来。然而，如果从答案的角度来看，如果存在矛盾，就应该反驳；如果相似，就应该比较。例如，如果有人问，相对于大元素来说，天空是否有边缘或中心，如果他们说有，并声称轮回也有开始和结束，这在经文中是明确的，那么就应该用经文和理性来阐明天空也没有边缘或中心。此外，如果有人说，因为没有中心和边缘，所以轮回也没有开始和结束，并声称修道是没有意义的，那么就应该以“即使堵住孔隙的天空也无法阻挡”来开始比较。第二，通过三个真实的论证来确定。正如“完全……”是一种方式。那里有这样的说法：“完全是幻觉的两种方式。”因此，将真实划分为两种：完全的胜义谛和幻觉的世俗谛，并以符合经部宗的方式确定两种真理。正如“自我和他者没有区别”所说，自我，即无明的我执，是八识的集合。
English
Now, some debaters say that if samsara has no beginning and end, then there is no need to practice the path. This argument is accepted, and the universality has been proven. If they accept this view, then as the thirteenth section states, "Through the combination of hearing, contemplation, and meditation, the self-arisen will be naturally accomplished." This is clear. Others say that samsara has a beginning and an end. Samsara, as a phenomenon, might be completely cleared away. This argument is accepted, and the universality has been proven. If they accept this view, then as the General Sutra states, "In the realm of samsara without beginning or end," this is clear. Others say that in general, samsara has no beginning and end, but specifically, the practice of the path has an end. Then, the universality of the kind does not include the individuality. This argument is accepted, and the universality has been proven. If they accept this view, then their own words are clear. If there is no universality, then samsara might be completely cleared away, because the universality includes the individuality, and the practice of the path of the individuality has an end. If they accept this view, then the quotation from the General Sutra is clear. So, how should one respond? From the perspective of meaning and answer, the meaning is this: "There is no defect in the nature itself." And there are other statements: "Because the nature of samsara is invisible." Therefore, these two dharmas that are included, samsara and nirvana, because they cannot be expressed as something else, transcend the realm of the mind and are liberated from the terms of beginning and end. However, if from the perspective of the answer, if there is a contradiction, it should be refuted; if similar, it should be compared. For example, if someone asks whether the sky has an edge or center relative to the great elements, and if they say yes and claim that samsara also has a beginning and end, which is clear in the scriptures, then it should be clarified with scripture and reason that the sky also has no edge or center. Furthermore, if someone says that because there is no center and edge, samsara also has no beginning and end, and claims that practicing the path is meaningless, then the comparison should begin with "Even if the sky of the pores is blocked, it cannot be stopped." Second, to establish certainty through the three true arguments. Just as "Completely..." is one way. There it says, "Completely the two ways of illusion." Therefore, dividing the truth into two: the completely ultimate truth and the illusory conventional truth, and establishing the two truths in a way that is consistent with the Sautrantika school. As it says, "There is no difference between self and other," the self, which is the ignorance of clinging to self, is the collection of the eight consciousnesses.
Chinese
并且，我的体验的五蕴，以及其他显现为境的诸法，就其法性而言，在胜义谛中，这三者（我，我的，其他）并不成立，因为心性本来就远离生灭、住立、所缘、来去。因此，在胜义中，它们在离戏的层面上是平等的。但在世俗谛中，这三者不会欺骗，因为它们显现为生灭乃至所缘来去。因此，在世俗中，它们在如幻的层面上是平等的。如此，这两种平等是共同乘的平等性。而超越这之上的两种平等是：无我与我的他者。如此说道。如果以真实的胜义来确定，那么胜义的三种，即我，无明的我执，八识聚，并不自性成立，未曾动摇于五智的自性，这是智慧胜义。我的体验的五蕴，并不自性成立，未曾动摇于五部父尊的自性，这是果胜义。其他显现为境的五者，并不自性成立，未曾动摇于五部母尊的自性，这被称为法界胜义，七宝自性任运成就而平等。又，无我与我的他者。如此说道。如果以幻化世俗来确定，那么幻化的三种，即我，无明的我执，八识聚，在五智中本来清净，通达此理是智慧幻化。我的体验的五蕴，在五部父尊中本来清净，通达此理是手印幻化。其他显现为境的五者，并不自性成立，在五部母尊中本来清净，通达此理是事物幻化。在身与智慧的坛城中，本来圆满而平等。完全清净的法界自性是唯一的。如此说道。因此，一切边完全清净，显现空性无二的平等法界自性，被称为二谛一体，这是此不共乘的究竟密意。第三，以四种见解和三种清净的理由，确定果金刚乘的建立，即是宣说。无我与我的他者们，完全清净无上乘之最胜。那里有这样说道。无我与我的他
English
And, my experienced five aggregates, and other phenomena appearing as objects, in terms of their nature, in the ultimate truth, these three (I, mine, other) are not established, because the nature of mind is originally free from arising, ceasing, abiding, object of focus, coming and going. Therefore, in the ultimate, they are equal in the realm of non-elaboration. But in the conventional truth, these three do not deceive, because they appear as arising, ceasing, and even objects of focus, coming and going. Therefore, in the conventional, they are equal in the realm of illusion. Thus, these two equalities are the equality of the common vehicle. And the two equalities beyond this are: no self and my other. Thus it is said. If determined by the true ultimate, then the three of the ultimate, namely I, the ego-grasping of ignorance, the eight consciousness aggregates, are not established by their own nature, and have not moved from the nature of the five wisdoms, this is wisdom ultimate. My experienced five aggregates are not established by their own nature, and have not moved from the nature of the five father families, this is fruit ultimate. The other five appearing as objects are not established by their own nature, and have not moved from the nature of the five mother families, this is called the realm ultimate, the seven treasures are spontaneously accomplished in their own nature and are equal. Again, no self and my other. Thus it is said. If determined by illusory convention, then the three of illusion, namely I, the ego-grasping of ignorance, the eight consciousness aggregates, are originally pure in the five wisdoms, understanding this is wisdom illusion. My experienced five aggregates are originally pure in the five father families, understanding this is handprint illusion. The other five appearing as objects are not established by their own nature, and are originally pure in the five mother families, understanding this is object illusion. In the mandala of body and wisdom, they are originally complete and equal. The completely pure nature of the realm is unique. Thus it is said. Therefore, all extremes are completely pure, the equal nature of the realm where appearance and emptiness are non-dual is called the unity of the two truths, this is the ultimate intention of this uncommon vehicle. Third, establishing the fruit Vajrayana by the reasons of the four views and three purities is explained. No self and my others, completely pure supreme vehicle's best. It is said there. No self and my other
Chinese
这些是。 意思是：我执着于无明的我，八识，我的经验的五蕴，以及外在显现为境的五者，这些都是。 意思是：由无明所致，仅仅是错误观念的本质显现而已。 细微而深奥的也不存在。 意思是：如小乘所认为的他者的事物，极微小的境，即微尘，以及如自生佛所认为的深奥的识，即刹那也不存在，因为其自性本空。 那么轮回的错觉从何而来呢？ 错觉本身作用于自身。 意思是：这种错误的显现和作用，是以前的错觉对后来的错觉进行虚构，从而以相同的方式运作。 那么，基础是否受到错觉的支配呢？ 没有任何其他动摇。 意思是：除了心性之外，没有任何事物会受到三种法的动摇。 因此，认为仅仅是错觉是必然存在的。 错觉的因果相续本身也是。 意思是：轮回错觉的因，无明的我和果，五蕴和执着的相续，八识，也同样不成立，因为它们是刹那性的。 怎么样呢？ 无根之界是刹那性的。 意思是：从一开始就没有自己的本质，没有所依赖的基础和产生的根源，因为仅仅是心性。 显空不二即是无二平等的法界。 因此，由于错觉的刹那相续不成立，所以为了证悟一切法在心性中具有相同的根源，这是相同根源的理由。 完全清净的法界自性。 意思是：像这样，错觉的相续完全清净，其自性在心中是光明的，因此显现为代表法界不生之义的字母阿的形态。 自身掌握自身，自身运用自身。 意思是：无生之性显现为无灭，觉性，自生智慧自身掌握自生智慧，因为自生智慧自身运用自生智慧，所以这是大乘的理由，即以字母阿的形态显现无生之性为无灭。