English
Sa. When combined with the following "will not become clothes," it will not be attached to the characteristics of the fruits of karma, because the object to be attained, which is without characteristics, has been established, without any covering like clothes. This is the meaning to be expressed. Such a statement is said to be the ultimate in relation to the path of definite emergence, and is the greatness of the temporary Dharma. Here, some people think, is the ultimate teaching, and the above-mentioned unsurpassed, do these two refer to the Guhyagarbha Tantra? If so, then there is no need to explain the meaning of the tantra below; if not, then it contradicts the explanation of ultimate and unsurpassed. If you ask this, because it is not, there is no first fault. Although it is ultimate, it has already been explained in the case of adding words to the one that has just passed, and the ultimate of looking is an arbitrary statement. The term "unsurpassed" also refers to all secret mantras, and the reason for calling it "unsurpassed" by applying its specific name to the general term has also been explained before. Furthermore, in general, regarding these deeds of Thubpa, the Spargab says, "It is true that the upright ones are said to have descended from the Tushita heaven." These deeds are more sacred than the cause vehicle of the upright path, and the white lotus has moved from Tushita. As it is said: "Moving from the Tushita heaven, entering the womb and being born." etc. Because the deeds have been completed, it is believed that the bodhisattva of the last existence is tamed by the tantra. From the point of view of the definitive meaning of this secret mantra, the teacher has not moved, but appears as six Thubpas in the face of those to be tamed. In particular, he emanates as Shakyamuni in the human realm and accomplishes the meaning through the twelve deeds. As it is said at the beginning of the chapter: "From then on, from all the Tathagatas..." to "It comes out of the vajra." So, the Thubpa emanated from such a teacher preached the secret mantra, from here saying "the unsurpassed vehicle," and the Great Sutra says that the Thubpa will appear twenty-eight years after his death. As it is said: "I will not appear here, in eight and twelve years." If you ask, are these two not contradictory? This is the view of each text. The reason why other teachings say that it will appear later is that when the emanation abides, most of the common retinue gathers.
Chinese
对于他们来说，因的乘中没有宣说密咒，密咒是后来秘密主所宣说的预言。从这里所说的“无上”是指对于特殊的眷属持明者或者地行者们，因为不是他人所能衡量而说的，所以没有相违背。或者，这里所说的密咒，是成为密咒的外部续部。从其他地方后来出现所说的是特殊的内部续部，我是这样想的。那么，在这里必须出现不共的乘的时候，能仁所说的道次第的乘，这不会变成不合时宜吗？不是的。因为从这部续的加持中产生了那些，所以也有成为续和导师的伟大的必要。又，为了不能一下子进入，也有对道次第的乘修习必要的，如《末续》中所说：诸地差别安置，是往秘密心要之路。因为这样说，所以不会不合时宜。第三，果续的真实意义是从第三品的下半部分到第二十一个品为止，用十九个半品来讲述。那也是作为历史来讲述的，从那以后是连接词，是集结者的词，一切的彼者自性为了开启道路的续部意义的眷属，下面所说的这个要讲述。是这样说的。那也是从《星算》中说：双边的第一个是道路，对于那些有理解这个的缘分的人们，请宣说这个作为道路的续部。作为回答，第二个是宣说真实的续部，其中第一个是必须确定了解因的见解的意义，从那之中也要确定轮回的法，有三种，即：所衡量的事物法，用什么来衡量理由，如何衡量并确定的宗派。第一个是：如所有等等四句偈，对轮回的因、本体、方式和过患这四者进行教理考察。为了确定这个意义，一般来说所衡量的意义是什么呢？如第十一章所说的那样，在三种类别中，这里在确定教理意义的时候，如所有是用两个事物来概括的，如《分别论》中说：对于考察的行境进行衡量。
English
For them, mantras were not spoken in the vehicle of cause, and it was prophesied that the secret mantras would be taught later by the Lord of Secrets. The term "unsurpassed" here refers to the special retinue of vidyadharas or those who tread the ground, and it is said that it is not measured by others, so there is no contradiction. Or, the mantras spoken here are the outer tantras that have become secret mantras. What is said to arise later from other places is thought to be the special inner tantras. So, when the uncommon vehicle must arise here, wouldn't it be inappropriate for the Thus-gone One to speak of the vehicle of the path stages? No, because those arise from the blessings of this tantra, so there is also the need to become the greatness of the tantra and the teacher. Also, in order not to enter all at once, there is also the need to train the mind in the vehicle of the path stages, as it is said in the Last Tantra: The grounds are arranged differently, it is the path to the secret essence. Because it is said like this, it will not be inappropriate. Third, the actual meaning of the fruit tantra is taught from the lower part of the third chapter up to the twenty-first chapter, in nineteen and a half chapters. That is also told as a history, from then on it is a connecting word, the word of the compiler, the self-nature of all those, in order to open the meaning of the path tantra for the retinue, what is said below is to be told. It is said like that. That is also said in the Spar Khab: The first of the two sides is the path, for those who have the fortune to understand this, please explain this as the tantra of the path. As an answer, the second is the explanation of the actual tantra, of which the first is that the meaning of understanding the cause and view must be determined, and from that also the dharma of samsara must be determined, there are three, namely: the object to be measured, the reason for measuring, and the tenet of how to measure and determine. The first is: the four lines of verse such as "as many as," examine the cause, essence, manner, and faults of samsara. In order to determine this meaning, what is the meaning of the object to be measured in general? As explained in the eleventh chapter, in the three categories, here, when determining the meaning of the teaching, "as many as" is summarized by two objects, as it is said in the Differentiation Treatise: Measure the two objects of investigation.
Chinese
因为这样说了。而且，这两者的自相不是能量度的，因为已逝的自相不是行境。轮回的自相是错乱，因为是虚假的，所以不能量度。但是，这两者的执着显现是可以量度的。如《道次第》中所说：“轮回与寂灭，显现执着察。”因为这样说了。而且，执着显现两者各自不是能量度的。例如，从显现的角度看是绳子，但从执着的角度看却执着为蛇。同样，从显现的角度看是寂灭，但从执着的角度却执着为轮回，这两者的集合是可以量度的。而且，《释量论》中说：“因此境心不杂故，量度显现无过失。”因为这样说了。如此主张时，有些人说：执着显现，作为法，不需要以理证来量度，因为这已经成立了。答：不遍及，因为执着显现虽然成立，但并不一定是法性，所以必须以理证来确定。如果这样，确定了执着显现，就不能确定法性，因为是不同的。就像确定了马，也不能理解象的法性一样。答：像马和象那样，不同且没有关联是不成立的，因为执着显现和法性是法和法性的关系。确定了作为法的执着显现，就能确定法性，即如实性。例如，观察作为法的海螺，就能理解法性是白色。如果这样，执着显现是不可思议的，所以只确定一个是不够的吗？答：不需要一一确定，因为确定了一个执着显现为法性，就能确定所有。例如，如果确定了一盏灯能产生光，那么在时间、地点和自性上不同的灯也能产生光。第二，理证分为共同和不共同两种。第一种是真实的理证，其中“真实”指的是胜义，“幻化”指的是世俗。分为两种方式，意思是因明乘认为一切法都是二谛。显现的所依是世俗谛的名称，被安立为不能被理智分析的执着之自性。同样，显现之时即无显现的所依是胜义谛的名称，被安立为能被理智分析的执着之自性。因此，一切法
English
Because it is said so. Moreover, the self-characteristics of these two are not measurable, because the self-characteristic of the past is not an object of experience. The self-characteristic of samsara is delusion, and because it is false, it is not suitable for measurement. However, the clinging appearances of these two are measurable. As it is said in the Lamrim: "Samsara and nirvana, appearance of clinging, examine." Because it is said so. Moreover, each of the two clinging appearances is not measurable. For example, from the perspective of appearance, it is a rope, but from the perspective of clinging, it clings to it as a snake. Similarly, from the perspective of appearance, it is nirvana, but from the perspective of clinging, it clings to it as samsara. The collection of these two is measurable. Moreover, in the Namakodana it is said: "Therefore, because the object and mind are not mixed, there is no fault in measuring appearance." Because it is said so. When asserting in this way, some say: Clinging appearance, as a dharma, does not need to be measured by reason, because it is already established. Answer: It is not pervasive, because although clinging appearance is established, it is not necessarily the nature of dharma, so it must be established by reason. If so, establishing clinging appearance does not establish the nature of dharma, because they are different. Just as establishing a horse does not understand the nature of an elephant. Answer: It is not established that horses and elephants are different and unrelated, because clinging appearance and the nature of dharma are the relationship between dharma and the nature of dharma. Establishing clinging appearance as a dharma will definitely change the nature of dharma, that is, suchness. For example, examining a conch as a dharma will understand that the nature of dharma is white. If so, is clinging appearance inconceivable, so is it not enough to establish only one? Answer: It is not necessary to establish each one, because establishing one clinging appearance as the nature of dharma will establish all. For example, if it is established that one lamp can generate light, then lamps that are different in time, place, and nature can also generate light. Second, reasoning is divided into two types: common and uncommon. The first is true reasoning, where "true" refers to ultimate truth, and "illusion" refers to conventional truth. Divided into two ways means that the Hetuvidya vehicle asserts that all dharmas are two truths. The basis of appearance is named as the conventional truth, established as the nature of clinging that cannot be analyzed by reason. Similarly, the basis of non-appearance at the time of appearance is named as the ultimate truth, established as the nature of clinging that can be analyzed by reason. Therefore, all dharmas
Chinese
一切都说二谛。经续中说：诸佛所说之法，完全依赖于二谛，即世俗谛和胜义谛。如是随顺彼等意愿，此处亦说二谛。以无明执著为我的识，以及于蕴执著为我所，以及将诸大种假立为他而执著为境者，有法，彼等如是成立是不存在的，因为在二谛中是清净的。成立彼之理者，于世俗之权位，以我名言为识，彼证悟为智慧是幻化之智慧。他如何生起，即彼证悟为五母是幻化之事物。我所之名言为蕴，即彼证悟为五部是幻化之手印。又于胜义之权位，以我名言为识，彼证悟为智慧是胜义。他名言之五大种是母之自性胜义，我所名言之五蕴证悟为五部是胜义之果。其中有些人说，如是并不成立。于彼等，以圣教成立。第二品中说：金刚蕴之支分，被称为圆满之五佛。如是说蕴为五部而成立。彼经中又说：地水眼与嘛嘛格，火风白衣度母，虚空界之自在母。如是以大种成立为母之自性。第十一品中说：通达诸续部。如是说识而成立。如是二谛亦清净地证悟为异体，于法界如是性中，以一体之方式理解，是真谛之相的所立宗。第二，于共同不共之证悟与清净二者。初者，因相同者是：我与我所他等。如是邪分别我他三者，以相而言与前相同。如是显现是邪分别，从错乱之自性显现。彼于自性知之面，极微细，细微至如微尘，深奥至如刹那亦不存在，譬如虚空之毛发。若尔，色声等之显现思择广大者应断绝。彼等微细至如微尘