English
Just like the cessation of deluded awareness. Second, appearance, as a subject, if you were not there, there would be no way to know the ultimate emptiness, because emptiness would become one-sided. There is no fault, if it is said that it is known by something that is not appearance, then, is it (the non-appearance) deluded or not deluded? If it is deluded, then the ultimate emptiness will become untrue, because the knower is deluded, and the object of knowledge is also like that. Just like the nature of the conch shell seen as yellow by the deluded eye-consciousness is not yellow. If it is not deluded, then the object of knowledge, the object of knowledge that knows the ultimate, is just called appearance, just like a pillar refers to something that can support the beams. Third, this appearance, as a subject, cannot be stopped even by the hand of the omniscient one, because it is self-appearing, because the suffering of the six realms has not been stopped. If it is said that it has been stopped, but just not blocked, then the Victorious One would not have skillful means and compassion. Fourth, self-awareness, as a subject, its power never ceases in all places and times, it is self-appearing, otherwise it would be no different from the emptiness of inanimate objects. It cannot be accepted like this, because the self-light of emptiness does not cease, it appears as the phenomena of samsara and nirvana. For example, the ocean itself appears as waves, and the sun appears as a halo of sunlight. Second, establishing that appearance and ultimate are inseparable, if it is established that the commonly appearing things are the same, then, for us humans, this water that appears and is commonly perceived, as a subject, is an illusory appearance of awareness, because the nature of appearance is uncertain, because for the pretas it appears as pus and blood. Just as Kawa Peltseg said in his Stages of Views: "Hell appears as the fire of one's own mind, etc., pretas appear as sinful minds and impure places, animals appear as upward-sloping cliffs, humans appear as the very place they see, likewise, the weapons of gods and humans, etc., gods appear as virtuous minds and jewels." Just like that. If that's the case, someone might say: "Just as water appears to me, it won't appear to you, because it's uncertain." If that's the case, it's not contradictory that you and I appear the same because we are gathered from a common cause, for example, two people with jaundice caused by illness commonly see a white conch shell appear as yellow, this is not because the conch shell itself is yellow and the way of seeing is the same, but because the type of illness is the same and the way of seeing is the same. Furthermore, common cognition and common three times
Chinese
虽然与柱子相似并不矛盾，但认知方式不同，并且过去、现在、未来三时并不一致。即使人和饿鬼都认为水是脓液，但人和饿鬼的看法各不相同。对于认知方式不同者来说，显现的本体并不确定，虽然共同的时间确定为显现过去、现在、未来三时，但过去、现在、未来三时并不确定。例如，过去的泥土、现在的陶罐、未来的碎片，它们的显现本体并不确定。由于这些原因，可以确定心识是如幻的显现。《三昧王经》中说： “如幻术师所变现，马象车乘种种形。 于彼如实显现皆无，一切诸法应如是知。” 第二个是，从梵语词语“Sāṁvṛta Satya”来说，是世俗谛。“Pṛ”的意思是遮止和覆盖。根据词源意义，由非烦恼性的无明所产生的遍计所执的真实现象是世俗，因为它被认为是真实的，所以是世俗谛。对此，《后分经》中说： “分别念之所显现，一切皆是世俗谛。” 《入中论》中说： “痴令真实隐蔽故，世俗说为能覆障， 此于颠倒显现法，佛说名为世俗谛。” 第三个是，中观派将名言上的不欺诳的正世俗和欺诳的倒世俗分为两种。在《二谛论》中说： “虽于显现似相同，然由能作及不作， 立为真实非真实，世俗之相有差别。” 这里，中观派认为是正世俗的蕴等法，被认为是来自不净的颠倒显现的倒世俗。而正世俗是五蕴、五如来、五境、五大种、五部母，八识聚自性清净为五智，因此认为是本来圆满为身和智慧的坛城。情况也是如此。《道次第》中说：所诠义的教法是五智安住自性的方式。同样，续部的开端和续部
English
Although being similar to a pillar is not contradictory, the modes of cognition are different, and the three times of past, present, and future are not consistent. Even though both humans and pretas see water as pus, the ways humans and pretas see it are different. For those with different modes of cognition, the nature of appearance is not definite. Although the common time is definite as the appearance of the three times of past, present, and future, the three times of past, present, and future are not definite. For example, the past clay, the present pottery, and the future fragments, their nature of appearance is not definite. For these reasons, it is established that consciousness is an illusory appearance. As it says in the Samadhiraja Sutra: "Just as a magician conjures up forms, horses, elephants, chariots, and various things, there is nothing that appears as it truly is. All phenomena should be known in the same way." Secondly, from the term "Sāṁvṛta Satya," it means conventional truth. "Pṛ" means to obstruct and cover. According to the etymological meaning, the appearance of the imputed truth grasped by non-afflicted ignorance is conventional, and because it is grasped as true, it is conventional truth. Regarding this, the Uttaratantra says: "The appearance of conceptual thought is always considered conventional." As it says in the Madhyamakavatara: "Because delusion obscures reality, it is called conventional. That which appears falsely as true due to it, the Buddha called conventional truth." Thirdly, Madhyamikas divide conventional truth into two types: the non-deceptive valid conventional truth and the deceptive false conventional truth. As it says in the Two Truths: "Although they appear similar, they are distinguished as valid and invalid conventional truths based on their ability or inability to perform a function." Here, what Madhyamikas consider to be valid conventional truths, such as the aggregates, are considered to be false conventional truths arising from impure and inverted appearances. Valid conventional truth is that the five aggregates, five Tathagatas, five objects, five elements, and five mothers of the families, the eight collections of consciousness are naturally pure as the five wisdoms, and therefore are considered to be originally complete as the mandala of body and wisdom. The situation is also like this. As it says in the Lamrim: The teachings of the object to be represented are the way the five wisdoms abide in their own nature. Similarly, the beginning of the tantra and the tantra
Chinese
关于意义、方便解脱和果位自身的状态，虽然广为宣说，但在此，喀喇共敦的心要口诀中，引述说：“如何外境即如是，如是秘密应知晓。”因此，分内外密三种宣说。其中，世俗如外境，分别念聚集安住于天神自性中。“金刚身支分，被称为圆满五佛。”等等。如内境，上方之门四轮本来如何安住，如道次第中所说：“四轮与三命脉，安住则具卡利音声。”等等。其中，关于法轮的讨论基础如何安住，如《海》中所说：“达玛扎卡（藏文：དྷརྨ་ཙཀྲ，梵文天城体：धर्मचक्र，梵文罗马拟音：dharmacakra，汉语字面意思：法轮）是佛法的处所。四光芒，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等形状安住。不坏明点，旺（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）形状具有。自身显现安乐。玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛），努（藏文：ནུ，梵文天城体：नु，梵文罗马拟音：nu，汉语字面意思：努），南（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳），意识等四者，说是以智慧体验来摄集。智慧是天空的形象所生，胜义谛意义深奥。安乐之时无有先后，安住于三时一切的体性中。”等等。如秘密境，下方之门方便智慧的讨论基础如何安住，如《续部》中所说：“此即是近处所指，安住于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等四种形状中。声音是显明作用之名，示现具有旺（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）形状的明点。玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛），达（藏文：ད，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达），玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛），努（藏文：ནུ，梵文天城体：नु，梵文罗马拟音：nu，汉语字面意思：努）是总持心，具有作用的意识，对于那些，说是以明晰了知来解释。巴（藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：巴）字是胜义谛确定的续部，亚（藏文：ཡཱ，梵文天城体：या，梵文罗马拟音：yā，汉语字面意思：亚）那（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）是大乘此即是。时间是不可思议之时，那（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）即是彼名。”如是宣说。总的来说，如道次第中所说：“幻术、眼花、化现与，阳焰、彩虹、水月相似。”以这些比喻将幻象的事物分为六种，其中错觉幻象是，如幻象的马牛一样，对于非彼执着为彼的执念的错觉；缘起幻象是，由因缘所生的法，以其迷惑感官，如眼花的形象一样，显现而不成立；事物幻象是，显现而无满足，如阳焰的比喻，如同瓶子显现为瓶子一样的显现部分；手印幻象是，显现而无分别，以水月的比喻，空性真实现象显现为本尊形象的部分；智慧幻象是，虽无而显现明亮
English
Although the means of liberation and the circumstances of the fruition itself are extensively discussed, here, in the oral instructions of Kharak Gomchung, it is quoted: "Just as the external is, so should the secret be known." Therefore, it is taught to divide into outer, inner, and secret. That is, conventionally, like the outer, the assembly of thoughts abides in the nature of deities. "The limbs of the vajra body are known as the five complete Buddhas." And so on. As for the inner, how the four wheels of the upper gate naturally abide, as stated in the Stages of the Path: "The four mandalas and three vital points, when abiding, possess the sound of Kali." And so on. Among them, how the basis for discussion on the Dharma wheel abides, as stated in the Ocean: "Dharmachakra (Tibetan: དྷརྨ་ཙཀྲ，Sanskrit Devanagari: धर्मचक्र，Sanskrit Romanization: dharmacakra, Literal Chinese meaning: Dharma wheel) is the place of Dharma. Four lights, A (Tibetan: ཨ，Sanskrit Devanagari: अ，Sanskrit Romanization: a, Literal Chinese meaning: A) and other shapes abide. Indestructible bindu, possessing the shape of Vam (Tibetan: ཝཾ，Sanskrit Devanagari: वं，Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vam). May it clarify bliss within oneself. Ma (Tibetan: མ，Sanskrit Devanagari: म，Sanskrit Romanization: ma, Literal Chinese meaning: Ma), Nu (Tibetan: ནུ，Sanskrit Devanagari: नु，Sanskrit Romanization: nu, Literal Chinese meaning: Nu), Na (Tibetan: ན，Sanskrit Devanagari: न，Sanskrit Romanization: na, Literal Chinese meaning: Na), and the four consciousnesses, it is said, are gathered by the experience of wisdom. Wisdom is born of the form of the sky, Paramartha (Tibetan: པ་ར་མཱརྠ་，Sanskrit Devanagari: परमार्थ，Sanskrit Romanization: paramārtha, Literal Chinese meaning: Supreme Truth) is a profound meaning. The time of bliss is free from before and after, abiding in the essence of all three times." And so on. As for the secret, how the basis for discussion on the means and wisdom of the lower gate abides, as stated in the Root Tantra: "This is what is closely indicated, abiding in the shape of A (Tibetan: ཨ，Sanskrit Devanagari: अ，Sanskrit Romanization: a, Literal Chinese meaning: A) and other four forms. Sound is named by its clarifying function, showing the bindu with the shape of Vam (Tibetan: ཝཾ，Sanskrit Devanagari: वं，Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vam). Ma (Tibetan: མ，Sanskrit Devanagari: म，Sanskrit Romanization: ma, Literal Chinese meaning: Ma), Da (Tibetan: ད，Sanskrit Devanagari: द，Sanskrit Romanization: da, Literal Chinese meaning: Da), Ma (Tibetan: མ，Sanskrit Devanagari: म，Sanskrit Romanization: ma, Literal Chinese meaning: Ma), Nu (Tibetan: ནུ，Sanskrit Devanagari: नु，Sanskrit Romanization: nu, Literal Chinese meaning: Nu) is the mind that holds together, the consciousness that has function, for those, it is said to be explained by clear understanding. Pa (Tibetan: པ，Sanskrit Devanagari: प，Sanskrit Romanization: pa, Literal Chinese meaning: Pa) is the definitive tantra of ultimate meaning, Ya (Tibetan: ཡཱ，Sanskrit Devanagari: या，Sanskrit Romanization: yā, Literal Chinese meaning: Ya) na (Tibetan: ན，Sanskrit Devanagari: न，Sanskrit Romanization: na, Literal Chinese meaning: Na) is the Great Vehicle itself. Time is an inconceivable time, Na (Tibetan: ན，Sanskrit Devanagari: न，Sanskrit Romanization: na, Literal Chinese meaning: Na) ma (Tibetan: མ，Sanskrit Devanagari: म，Sanskrit Romanization: ma, Literal Chinese meaning: Ma) is called that name." As it is said. In general, as stated in the Stages of the Path: "Like illusion, mirage, emanation, mirage, rainbow, and water moon." With these examples, the illusory phenomena are divided into six. Among them, the illusion of wrong thought is, like the illusory horse and ox, the wrong thought of clinging to what is not as what it is; the illusion of dependent origination is, the Dharma produced by causes and conditions, deceiving the senses, appearing but not established, like the image of a mirage; the illusion of phenomena is, appearing without satisfaction, like the example of a mirage, the appearing aspect like a vase appearing as a vase; the illusion of mudra is, appearing without conceptualization, with the example of the water moon, the aspect of emptiness of true entities appearing clearly as the form of a deity; the illusion of wisdom is, appearing brightly even though nonexistent.