English
In order to completely establish that these three are pure in the mandala of wisdom, these two arguments are not redundant. Furthermore, one should think about it in this way: Is the object to be measured, the previous clinging, and the measuring argument, these, dependent on the mind of the measurer, one or different? If it is the former, then the object to be measured cannot become the measuring instrument; if it is the latter, then it would become holding two streams of consciousness. If the object to be measured and the measuring instrument are one in the substance of mind, then it will not become holding two streams of consciousness, and because the latter measures the former substance stream, there is also no first fault. Third, the established tenet established in this way is: In the text below, the nature of the three kinds of wrong conceptions to be measured is: When one does not realize and appears and clings to samsara, its nature does not deviate from the nature of reality, because it is measured by the above arguments, so at the time of such determination, because it is free from the delusion of holding something other than the nature of reality. For example, it is like a lame prince being placed on the throne by a minister skilled in means. Furthermore, it says below, the tenet that teaches in this way is that no other fruit Vajrayana is more excellent than this, and no one else can speak of this meaning. The difference of the vehicle to nirvana is that the text is examined and explained in detail in the above work. The appearance of self-nature is the meaning of the true state of affairs of the knowable, because the knower can realize it. What is it? If one examines in detail with the wisdom of discernment, with the wisdom of investigation, then all phenomena have no self-nature established. Therefore, like a magical illusion, anything appears, and because anything appears, no self-nature is established. These two are one reason, they are non-dual. There is no arising or ceasing in Buddha and Dharma, and the manifested body of the Buddha will not completely pass into nirvana. As it is said in the Sutra of Passing Away: 'Son of good family, for example, in Jambudvipa, the setting of the sun is obscured by mountains, and beings do not see it, but the nature of the sun does not truly set. Because beings do not see it, they generate the consciousness of setting.' Similarly, the close attendants of the Hearers, etc.
Chinese
因為土地也被煩惱的山遮蔽，所以看不到我的身體。因為這樣看不到的緣故，他們生起如來已經寂滅的 ধারণা。 如經中所說：「我沒有真正寂滅。」下面校對正文。續部的偉大之處在於，這是所說的三種學處的能說，三藏的來源。它的確定之論證是，律藏是指增上戒律學處，如經中所說：「墮罪、生起、還淨，決定生起與補特伽羅，制立與善分別，為了如是決定是律藏。」經藏是指增上心學處，如經中所說：「處所與自性，以及法義之宣說，是經的意義。」論藏是指增上慧學處，如經中所說：「為了現前與再三，以及勝伏與證悟是論的法。」這樣，作為因的乘是三藏，作為果的乘有：「誓句、修持與成就。」這是外續三部。「身、語、意之續。」這是內續生起次第和圓滿次第三部。這樣，連同天神的世間十方和四時中，所有極其著名的教法，都是從這個秘密心髓的加持中產生的。因此，這是教法的來源。下面兩個目標校對正文。還有一些人說，這個章節的前面部分，如「天神和人類的乘」等等，以及「作為八萬四千煩惱的對治」等等，以及「所取和能取」等等三個部分，以及章節的後面部分，「四乘的決定生起。」等等，以及「律藏、經藏」等等兩個部分，乘的種類出現了五次，是否重複呢？ 並不重複。前面三個部分的第一個，是次第道者們為了進入共同道的道階乘，而宣說的。進入的目的也是為了通過三個小乘的解脫，來捨棄煩惱，菩提薩埵進行修持，外續者進行轉變，內續者進行自在，阿底瑜伽顯示為自解脫。 也就是說，第一個是簡要地說明這些，後面的
English
Because the land is also obscured by the mountain of afflictions, they do not see my body. Because they do not see it in this way, they generate the perception that the Tathagata has passed away into nirvana. As it is said in the sutra, "I have not truly passed away." Examine the text below. The greatness of the tantra is that it is the source of the three pitakas, which are the expression that teaches the three trainings that are to be expressed. The proof of its certainty is that the Vinaya, which teaches the training of higher morality, as it is said: "Transgressions, arising, restoration, definite arising and the individual, enactment and good distinction, for the sake of definite determination, is the Vinaya." The Sutra Pitaka teaches the training of higher mind, as it is said: "Places and characteristics, and the explanation of the Dharma meaning, is the meaning of the Sutra." The Abhidharma teaches the training of higher wisdom, as it is said: "For the sake of manifestation and repetition, and subjugation and realization, is the Dharma of Abhidharma." Thus, the vehicle of cause is the three pitakas, and the vehicle of result has: "Vows, practice, and accomplishment." These are the three sections of the outer tantras. "The tantras of body, speech, and mind." These are the three sections of the inner tantras, the generation stage and the completion stage. Thus, all the teachings that are widely known in the ten directions and four times of the world, including the gods, arise from the blessings of this secret essence. Therefore, this is the source of the teachings. Examine the text below for the two objects. Some also say that the beginning of this chapter, such as "the vehicle of gods and humans," and "as the antidote to the eighty-four thousand afflictions," and "the grasped and the grasper," and the end of the chapter, "the definite arising of the four vehicles," and "the Vinaya and Sutra Pitaka," etc., the categories of vehicles appear five times, so is it repetitive? It is not repetitive. The first of the three at the beginning, the gradual path practitioners, are taught for the purpose of entering the common path of the vehicle of the path stage. The purpose of entering is also to abandon afflictions through the liberation of the three lesser vehicles, to be purified by the Bodhisattva, to be transformed by the outer tantric practitioners, to be empowered by the two inner practitioners, and to be shown as self-liberation by Atiyoga. That is to say, the first briefly explains these, and the latter
Chinese
通过两种方式详细阐述，因此前面的三种不再重复。下面所说的两种，第一种是为了突出其与前面出离之道的不同。第二种是将其作为一切教义的基础来阐述，如果理解了这一点，一切教义都将得以确立，因此被誉为续部的伟大之处，所以下面的两种也不重复。或者说，五次阐述中，第一次是教法的开示，是所有乘法的纲要。第二次是考虑到烦恼而进行的区分。第三次是考虑到对治而进行的总结。第四次是乘法的特点。第五次是续部的伟大之处，因此我认为不重复。第二，总结正文分为四部分。第一部分是总结者所作的引言。第二部分是真正的总结，即将所要表达的四种显现，用能表达的标志结合为三个要点，即：所有迷乱的显现，是为了法性的意义；如实存在的自性显现，是为了可度量的意义；了知它的能知之路的显现，是为了理由的意义；以及要证实的彼性的显现，是为了宗义的意义而总结。其中，“阿霍”表示对轮回与涅槃的事物无二无别地确定下来感到满意。其中第一个意思是：“轮回之根的过患，源于对自我的执着。”其中“无明妄念的能取所取”为一。如何理解呢？轮回是具有过患的轮回自性。它的根源仅仅是对自我的执着，由此产生的业和烦恼等，产生各种痛苦，是轮回的原因。“六道生灭身受用”，其中“所有世间迷乱之法”为一。这是指六道众生所处的生和灭，即死亡等毁灭，以及身体的疾病，受用方面也包括寻找却找不到等八种痛苦，这些都是轮回的本质。在“处境和痛苦”中，“感受不适的苦乐”为一。这是指通过分类，六道各自所处的境地，以及生老病死等各种痛苦的体验
English
By elaborating in two ways, the first three are not repeated. The first of the two mentioned below is to highlight its difference from the previous vehicle of renunciation. The second is to present it as the basis of all teachings, because understanding this will establish all teachings, hence it is praised as the greatness of the tantra, so the two below are also not repeated. Alternatively, in the five explanations, the first is the teaching of the Dharma, which is the summary of all vehicles. The second is a distinction made in consideration of afflictions. The third is a summary made in consideration of antidotes. The fourth is the characteristic of the vehicle. The fifth is the greatness of the tantra, so I think it is not repeated. Second, summarizing the text is divided into four parts. The first part is the introduction made by the summarizer. The second part is the actual summary, which binds the four appearances to be expressed into three points by means of the expressing signs, namely: all confused appearances are for the meaning of Dharma; the appearance of reality as it is, is for the meaning of what can be measured; the appearance of the path of knowing it, is for the meaning of reason; and the appearance of that to be proven, is summarized for the meaning of tenets. Among them, "Aho" means satisfaction with the determination that the objects of samsara and nirvana are inseparable. Among them, the first meaning is: "The fault of the root of samsara arises from clinging to self." Among them, "the grasping and the grasped of ignorance and delusion" is one. How to understand it? Samsara is the nature of samsara with faults. Its root is only clinging to self, and the karma and afflictions arising from it produce various sufferings, which are the cause of samsara. "Six realms of birth and death, body and enjoyment," among which "all worldly deluded dharmas" is one. This refers to the birth and death in the state of sentient beings in the six realms, that is, destruction such as death, as well as physical illnesses, and in terms of enjoyment, it also includes the eight sufferings such as searching but not finding, which are the essence of samsara. In "situation and suffering," "experiencing unpleasant happiness and suffering" is one. This refers to the experience of various sufferings such as birth, old age, sickness, and death in the respective situations of the six realms through classification.
Chinese
是过失啊。关于“轮等等”一句，是指内外缘起二者轮转。这是一个意思。因此，由于自己的法性无明，即迷惑的支配，内外十二缘起在六道的一个处所到另一个处所反复轮转，这是规律。像这些等等，还有许多过失，这些是所立宗的意义。第二个意义，关于“唯由邪分别”一句，“我和我的他者们，都是邪分别”。还有，“唯于邪分别，而行于自性”。还有，“邪分别因果相续亦”。还有，“我与他及分别之流”。这些是说，从如是性之外，执着于邪分别我他三者，是从法性无明产生的，所以是迷惑。其他什么也没有。关于“唯是”一句，“细微深奥也不存在”。还有，“其他什么动摇也没有”。还有，“无基界刹那，极清净之界性规律”。这些是说，如上所说，在迷惑之时，从法性之外转变，并且从那之上什么也没有动摇。迷惑和体性没有先后，自性没有好坏，没有不同的住处，因为本体安住于一，这是可衡量的意义。这两个一起，是连接“可衡量法”的第一个意义。第三个意义，关于“空性”一句，从“真实如幻”到“一种规律”之间，有三句。这是说，如果用共同真理的理由来确定上面的可衡量之物，那么它就存在于空性之中，空性空无所有，包括存在与不存在等等。关于“无我”一句，“四乘之解脱，安住于一乘之果”。这是说，证悟人与法的无我，是天人与声闻缘觉。证悟无我，是大乘菩萨的乘。因此，从四种解脱中脱颖而出的是无上乘。关于“本智自明心”一句，“若以真实分别而观察，无自性中何也不成”。这是说，如此这般金刚
English
It is a fault. Regarding the phrase "wheels, etc.," it refers to the revolving of both inner and outer dependent origination. This is one meaning. Therefore, due to one's own Dharma-nature ignorance, that is, the dominion of delusion, the twelve links of inner and outer dependent origination repeatedly revolve from one place to another in the six realms, which is the rule. Like these and so on, there are many other faults, and these are the meanings of the subject to be proven. The second meaning, regarding the phrase "solely from wrong conception," is "I and my others are all wrong conceptions." Also, "solely in wrong conception, one acts in self-nature." Also, "the continuity of wrong conception, cause and effect, also." Also, "the stream of self, other, and conception." These are saying that, other than suchness, clinging to the three—wrong conception, self, and other—arises from Dharma-nature ignorance, so it is delusion. There is nothing else. Regarding the phrase "only," "neither subtle nor profound exists." Also, "nothing else moves." Also, "groundless realm, instant, the very nature of the completely pure realm." These are saying that, as mentioned above, at the very time of delusion, there is no change from Dharma-nature, and nothing moves from it. Delusion and essence have no before or after, self-nature has no good or bad, and there is no different dwelling place, because the essence abides as one, which is the measurable meaning. These two together are the first meaning of connecting "measurable Dharma." The third meaning, regarding the phrase "emptiness," from "truly illusory" to "one rule," there are three lines. This is saying that if the above-mentioned measurable thing is determined by the reasoning of common truth, then it exists in emptiness, which is empty of all extremes, including existence and non-existence, and so on. Regarding the phrase "selflessness," "the liberation of the four vehicles abides in the fruit of one vehicle." This is saying that realizing the self of person and phenomena are gods, humans, and hearers. Realizing no-self is the vehicle of the Bodhisattva. Therefore, what stands out from the four liberations is the unsurpassed vehicle. Regarding the phrase "primordial wisdom, self-awareness, mind," "if thoroughly examined with true discrimination, nothing is accomplished from non-self-nature." This is saying that, in this way, the vajra