English
Because it is absent, it is useless, worthless, like a rotten tree, empty in its own nature. If one thinks that without essence, it cannot firmly benefit beings, then, as the scripture says, "Victorious ones appear to protect beings." This means that the victorious emanation body appears before the six types of beings, protecting them from the suffering of samsara. The manifestation of blessings is also the same, as the scripture says, "The manifestation of blessings is also the same." This means that these emanation bodies, through the blessings manifested by the enjoyment body Buddhas, are also like the examples of non-establishment mentioned above, actually the self-manifestation of the wisdom of the self-arisen nature of reality. As the scripture says, "With the majesty of the power to act." This means that for the beings to be tamed, the way in which the victorious ones benefit them with the majesty of the power of body, speech, and mind is, as the scripture says, "The illusion-like vajra is the most powerful." For example, the horses and elephants, etc., conjured by a magician, although not truly established, can still deceive the eyes of others. Similarly, through the play of wisdom like an illusion, appearing as two form bodies to benefit beings, while its own nature is inseparable from the unconditioned nature of reality, therefore without birth or death, it is called the vajra body, which is the most powerful, because it transcends conditioned phenomena, it is the supreme. Second, the meaning of being free from one and many, the self-manifestation of self-arisen wisdom is shown. As the scripture says, "One and many... appear nowhere." There it is, as the scripture says, "Free from one and many, without beginning or middle." This means that the self-nature of all of samsara and nirvana, the self-aware self-arisen wisdom, because it self-manifests in all things, is therefore free from the extreme of one; and because all appearances do not go beyond its self-nature, it is free from the extreme of many, this nature of mind is beyond all extremes of existence and non-existence, permanence and annihilation, coming and going, birth and death, thoughts and concepts, and there is no center that depends on them, such a nature is impossible to indicate, it is spontaneously accomplished as the self-nature of all of samsara and nirvana. As the scripture says, "Suchness, also does not see the Buddha." This means that there, the self-nature of the son manifested is the Thus-gone One, the perfectly complete Buddha. Even suchness, all phenomena encompassed by the two truths, whether object and subject, or basis
Chinese
不视其为有和所依，因为没有可看之处。然而，认为中观派的智慧如断流一般，那是不对的。“自生智慧无处显现。”因此，对于自生智慧来说，没有所依的处所和能依的识，一切法皆是自显现。因此，诸佛的意趣如水入水般融为一体，或如未堆积木柴的火焰般。既不是不同的相续，又超越了二元的边际，因此称为不可言说。正如口诀道次第中所说：“诸边皆未断尽故，离边故而不离也。何亦未舍不具足，不离故而称为离。”如是说。第三，宣说一切智智如何看待所化众生，即“颠倒……无余显现。”那里有。“颠倒分别极清净。”因此，在一切时，轮回涅槃的一切法皆是自证，因此，执着于本无二元的能取所取，那是不对的，执着于彼即是颠倒分别。如是不知二元智慧的自性，俱生无明以及串习其习气，能取所取显现为彼，即是遍计所执的无明，因为在自性上未成立，故而是暂时的。从显现为二元和执着中返回，即是极清净，即是种姓清净的如来。‘且’字是 جمع（合并）的词缀。‘智慧界中无异故。’因此，如是颠倒分别清净之故，六道众生皆明了自证智慧平等之界中无异，一切众生皆被此智慧所摄持，且被法界所遍及，且不分别胜义二谛，此三理成立，故称为‘故’。‘以大悲相连故。’因此，无有二元分别的真如胜义谛，乃是无上密咒大瑜伽之道的境与有境无二的大悲，即是佛陀的智慧和有情之心的法性。轮回涅槃一切法，本体自性一味相连故，若能证悟佛与众生无二，则大悲
English
They are not seen as having and dependent, because there is nothing to see. However, it is not right to think that the wisdom of the Madhyamikas is like a broken stream. "Self-born wisdom appears without a place." Therefore, for self-born wisdom, there is no place to abide and no consciousness to abide, and all dharmas are self-manifesting. Therefore, the intention of the Buddhas is like water merging into water, or like a fire without piled firewood. It is neither a different continuum nor beyond the limits of duality, so it is called inexpressible. As it is said in the Lamrim of Oral Instructions: "Because all edges are not cut off, it is not separated because it is separated from the edge. Whatever is not abandoned is not possessed, it is called separation because it is not separated." So it is said. Third, it is taught how the omniscient wisdom sees the beings to be tamed, that is, "Inverted...all appear without remainder." It is there. "Inverted thoughts are completely pure." Therefore, at all times, all the dharmas of samsara and nirvana are only self-awareness, so clinging to the duality of grasper and grasped, which is non-dual, is not right, and clinging to it is inverted thought. Thus, not knowing the self-nature of non-dual wisdom, the co-emergent ignorance and the habit of familiarizing with it, the grasper and grasped appear as that, which is the ignorance of complete imputation, because it is not established in nature, so it is temporary. Turning away from what appears and clings to as duality is completely pure, that is, the Tathagata of pure lineage. The word 'ching' is a conjunction of جمع (merging). 'Because there is no difference from the realm of wisdom.' Therefore, because of the purity of such inverted thoughts, the six realms of beings all clearly know that there is no difference from the realm of equal self-aware wisdom, and all beings are held by this wisdom, and are pervaded by the realm of dharma, and do not distinguish between the two truths of the ultimate meaning. These three reasons are established, so it is called 'therefore'. 'Because of the connection with great compassion.' Therefore, the true suchness of non-dual distinction is the great compassion of the supreme secret mantra Mahayoga path, which is non-dual between object and subject, that is, the wisdom of the Buddha and the nature of the mind of sentient beings. Because all dharmas of samsara and nirvana are connected in one taste of essence and self-nature, if one can realize that Buddha and sentient beings are non-dual, then great compassion
Chinese
那波生叫做那个。《名称述说》。六道时处无余显现。因此，因为无二，六道众生的显现，在自续中没有成立，如没有成立那样了知，是如所有性智。虽然体性是那样，但在所化众生的错觉前，所有显现为时间先后和处所高低等，全部无余地在胜者的智慧中无分别地明了，是如所有性智。总之，了知轮涅的一切法显现而无自性，名为无别了知智。又是，《名称述说》中说：大智慧的刹那间，所有法都包含在其中。这是第二个，指示讲述正文的方式是，特意讲述。因此，为了分开解说坛城、灌顶和修法的意义，对共同的眷属讲述。第三个，指示品名是，秘密的，第九品。因此在那里存在。秘密的，即难以领悟的。精华，即包含精髓的。唯一，即遣除犹豫的。决定，即远离怀疑的。业，那个作为名称的基础存在。金刚布置秘密誓言品，即第九品。因此，因为坛城、灌顶和修法，智慧金刚三者布置的意义难以领悟，所以秘密本身难以超越，因此是誓言。那些正文的词义，以组和类来划分和确定界限，因此是品，它的数量有二十二，从上面数是第九个的意义。秘密精华唯一决定的续的解释，阐明续义的明灯如意宝中，第九品的正文意义的解说。现在要讲解第十品，从法类确定的角度来说，上等根器的法类，从基道果三者中，宣说道和果。道有方便道和解脱道两种，其中宣说方便道。从三种体性来说，宣说少许因进入的体性和果究竟的体性。从次第和顿悟两种来说，宣说次第。从四种显现来说，宣说道显现。中等根器
English
That is called Napa-born. It says. All six realms, times, and places appear without exception. Therefore, because of non-duality, the appearance of the six types of beings, not established in one's own continuum, knowing as not established, is the wisdom of knowing reality as it is. Although the nature is such, in the illusion of those to be tamed, all appearances as earlier and later times and higher and lower places, etc., are completely and without exception clear in the wisdom of the Victorious One without conceptualization, which is the wisdom of knowing all that exists. In short, knowing all phenomena of samsara and nirvana as appearing but without inherent existence is termed the wisdom of undifferentiated knowledge. Also, in the 'Name Recitation,' it says: In a moment of great wisdom, all phenomena are comprehended. This is the second, indicating the manner of speaking the text, which is specifically stated. Therefore, in order to separately explain the meaning of mandala, empowerment, and practice, it is spoken to the assembled retinue. The third, indicating the chapter title, is: Secret, the ninth chapter. Therefore, it exists there. Secret, meaning difficult to understand. Essence, meaning containing the essence. Only, meaning dispelling hesitation. Certainty, meaning free from doubt. Action, that exists as the basis of the name. Vajra Arrangement Secret Samaya Chapter, which is the ninth chapter. Therefore, because the meaning of the arrangement of the three, mandala, empowerment, and practice, wisdom vajra, is difficult to understand, the secret itself is difficult to transgress, therefore it is samaya. The words and meanings of those texts are divided into groups and categories, and boundaries are determined, therefore it is a chapter, and its number is twenty-two, of which the ninth is counted from above. In the explanation of the Secret Essence Only Certainty Tantra, in the Lamp Illuminating the Tantric Meaning, the Wish-Fulfilling Jewel, the meaning of the ninth chapter's text is explained. Now, to explain the tenth chapter, from the perspective of defining the categories of Dharma, for the Dharma category of superior intellect, from the three of ground, path, and result, it teaches the path and the result. Of the paths, there are two, the means path and the liberation path, of which it teaches the means path. From the three characteristics, it teaches a small portion of the characteristic of entering conditions and the characteristic of the ultimate result. From the two of gradual and sudden, it teaches the gradual. From the four appearances, it teaches the path appearance. Medium intellect.
Chinese
五种法类中阐述续部的意义。其中有十种事物，阐述灌顶。在灌顶的间隙阐述行持。阐述坛城和三摩地。稍微阐述事业。最后心识的法类中有十句引导讲述方法的话语，阐述隐义口诀。阐述交界处的引摄。此外，还通过三种共同行相来阐述。像这样阐述的第十章有三个意义：讲述所说之事的历史，阐述章节的正文，以及阐述章节的名称。首先，讲述所说之事的历史：从“此后，薄伽梵……”到“特意宣说此偈”。那里有记载。从“此后”表示，第九章中，对进入增上影像坛城的次第、灌顶的因缘、秘密灌顶的坛城尺度、法器的次第以及结合后给予的方式等进行了阐述。现在第十章中，直接阐述灌顶的方法，因此用“此后”来连接。“薄伽梵大乐……”到“宣说此偈”。意思是，薄伽梵不可思议大乐，为了自己获得一切灌顶的伟大，以及为了他人对一切法自在的缘故，如同国王一般，为了使三个法器依次获得三种灌顶，对各自的根器相应的布施之三摩地显现了证悟，因此入定后，特意宣说下面将要出现的十八种灌顶仪轨的意义。第二，阐述章节的正文，有三个方面：灌顶的次第，未灌顶的过患，以及阐述灌顶的功德。首先，阐述灌顶的次第，有三个方面：阐述给予外在利益的十种灌顶的次第，阐述给予内在能力的五种灌顶的次第，以及阐述秘密甚深的的三种灌顶的次第。首先，阐述给予外在利益的十种灌顶的次第：从“头冠、发髻……”到“给予灌顶”。那里有记载。对此，如果再进行内部细分，有八个意义来阐述。也就是，在金刚次第中说：因和缘以及自性和果，灌顶的次第