Chinese
所谓的不可变的俱生身之乐，已在密宗的法门中阐述过了。那么，如果将安住于身体中的不坏明点视为精华和因，那么，如果有人说这与外道常我相同，那是不相同的。因为外道的观点是以视我为特征，而这里，本来就是光明，虽然安住于身体中，却超越了常与无常的戏论，因此不认为仅仅是常。而且，光明并非任何人也无法看见的隐藏之物，因为可以通过上师的口诀而见到。外道不将拇指的尺寸等事物与自相和法相结合，而这里则认为本体是显空无别、离边的。当现证法性光明的意义时，就成为了远离二我的实相显现，不仅不会像我一样改变，而且会成为其对治，等等，有非常多的差别。总而言之，从这里面说：无论从四个时间和十个方向的任何地方，都不会找到圆满的佛陀。心性本身就是圆满的佛陀，不要在其他地方寻找佛陀。以及，在圆满智慧的坛城中。等等所说，有智慧的人们应该以特殊的定解来生起欢喜，努力与心性光明的意义相结合，这是非常重要的。就像全知法王所说的那样：所有众生都具有如来藏，在被突如其来的污垢遮蔽的壳中，光明法界如酥油灯般本来就存在。身和智慧是不可分离的法，自己本来就具有，并且自然成就。通过完全接受空性和慈悲的精华，这个界就获得了名为菩提的名称，利益和安乐所有的众生。就像太阳和天空一样，虽然本来就是自生的，却被突如其来的烦恼云所遮蔽，在如梦一般的轮回中感受痛苦。为了消除它，要生起精进的力量啊！这样说了。基础的意义已经详细阐述完毕。第二，从小册子自身所说：显现自性的因是，本体和缘。因此，所说的意义的因的本体
English
The so-called immutable, co-emergent bliss of the body has been taught in the tantric vehicle. So, if the indestructible bindu residing in the body is regarded as the essence and cause, then, if someone says that this is the same as the permanent self of the tirthikas, it is not the same. Because the tirthikas' view is characterized by seeing a self, while here, it is originally luminous, and although it resides in the body, it transcends the elaboration of permanence and impermanence, therefore it is not considered to be merely permanent. Moreover, the luminosity is not something hidden that no one can see, because it can be seen through the guru's instructions. The tirthikas do not combine things like the size of a thumb with self-character and dharma, while here it is considered that the essence is emptiness and appearance, inseparable, and free from extremes. When the meaning of the luminous nature of reality is directly realized, it becomes the manifestation of reality that is devoid of the two selves, not only will it not change like a self, but it will become its antidote, and so on, there are very many differences. In short, from this itself it says: From any of the four times and ten directions, a perfect Buddha will not be found. Mind itself is the perfect Buddha, do not seek a Buddha elsewhere. And, in the mandala of perfect wisdom. Etc., those with intelligence should generate joy with a special ascertainment, and it is very important to strive to combine with the meaning of the luminous nature of mind. As the omniscient Dharma Lord said: All beings possess the Sugata-garbha, in a sheath covered by sudden defilements, the luminous dharmadhatu exists from the beginning like a butter lamp. Body and wisdom are inseparable dharmas, one inherently possesses them, and they are naturally accomplished. By fully embracing the essence of emptiness and compassion, that realm obtains the name called Bodhi, benefiting and bringing happiness to all beings. Like the sun and the sky, although it is naturally self-arisen from the beginning, it is obscured by sudden clouds of affliction, experiencing suffering in a dream-like existence. In order to eliminate it, generate the power of diligence! Thus it was said. The meaning of the basis has been explained in detail. Secondly, from the small book itself: The cause for manifesting nature is, essence and condition. Therefore, the essence of the cause of the meaning of what is said
Chinese
以及，作为所说之词的传承道路的因缘的二者中，首先，有分类、以分类之义来划定界限的方式、如何安立之义的确定。第一，有共同总体的道路和，特殊此处的道路二者，如次第三者中所说：于共同道五者而修习，于特殊各自的道路而修习。如是说。第二，是意义总相进入差别之特殊，为何如此呢？是由于，显密二者皆进入之处是共同的道路，玛哈瑜伽二者进入之处是特殊的道路。第三，有共同的道路和，特殊的道路二者。第一，有必要、体性、词义、分类、遣除诤论五者。第一，直接了知此处道路的歧途，间接的共同道路者们也进入此特殊道路的必要有，此处说到：诸地差别安置也是，趋入秘密藏之道路。如是说。以及，根本论中说到：共同道仅是台阶，度母十度因果行。如是说。第二，是成为何者智慧大小之境的共同心五者生起，即是，出离之乘四者和，外续部三者。第三，是由于彼等各自成就自己的果位和，于此道路台阶上行进共同之故，称为共同的道路。第四，有真实的共同道路和，观待的共同道路。第一，是天人、声闻、缘觉、菩萨，即是，出离之乘四者。彼也如海中所说：以种姓之差别而道路有差别，以五和一而因果转变，是不确定总体的差别，四是出离共同道。如是说。第二，是外续部三者合为一体，即是彼处所说：如是种姓一者非共同，彼处内外皆显现，外境观待之共同道。如是说。第五，是共同的道路是否进入特殊的道路？若进入，则共同和特殊无有差别，因为共同也进入特殊的道路。如果不是进入，则共同的誓言已失坏，如果这样说，回答是：因为不是直接特殊的道路
English
And, of the two that serve as the cause of the lineage of expressive words, first, there are classification, the method of defining boundaries by the meaning of classification, and the determination of the meaning of how it is established. First, there are the common general path and the special path of this very one, as stated in the three stages: "One trains in the five common paths, and trains in the special individual paths." Thus it is said. Second, it is the distinction of the general meaning entering the particular, why is that? It is because what both Sutra and Tantra enter is the common path, and what both Mahāyoga enter is the special path. Third, there are the common path and the special path. First, there are five: necessity, essence, meaning of the word, classification, and refuting disputes. First, it is necessary to know the deviations of this path directly, and indirectly, those on the common path also enter this special path, as it says here: "Also, the special arrangement of the grounds is, the path to go to the secret essence." Thus it is said. And, in the root text it says: "The common path is just a platform, the ten pāramitās are practiced as cause and effect." Thus it is said. Second, it is the arising of the five common minds that become the object of what is great or small intelligence, namely, the four vehicles of renunciation and the three outer tantra classes. Third, it is called the common path because they commonly accomplish their respective fruits and proceed on this path as a platform. Fourth, there is the actual common path and the relative common path. First, they are gods and humans, śrāvakas, pratyekabuddhas, and bodhisattvas, namely, the four vehicles of renunciation. As it says in the ocean: "The path is differentiated by the differentiation of lineage, cause and effect change by five and one, it is the differentiation of the uncertain general, four are the common path of renunciation." Thus it is said. Second, it is the three outer tantra classes combined into one, as it says there: "Likewise, one lineage is not common, because it appears both internally and externally, it is the common path relative to the outside." Thus it is said. Fifth, does the common path go to the special path or not? If it goes, then there is no difference between common and special, because common also goes to the special path. If it does not go, then the common vow is broken, if you say so, the answer is: because it is not directly the special path.
Chinese
没有先前的过失，依靠渐次，作为道路的阶梯而预先圆满结合，也没有后来的过失。如《眼论》所说：“自性先于前，特意先比较，因此共同现证道。”第二，在特殊的道中，有必要、体性、词义、分类、确定、先前行走的考察等六个方面。第一，具有两种作用，为什么呢？因为“自性显现”是指需要了解基础，如其中所说：“依靠文字、声音、名称的集合，用词语来表示，从内心显现隐藏的意义。”因此，也需要显现所要获得的果实，如其中所说：“奇妙的功德不是从他处而来，而是依靠方便的智慧，在这种状态中产生。”第二是生起五种特殊的心。对此，《海》中说：“生处因缘生起的方式，生起的体性心的次第。”因此，显示了从何处生起的基础，以何生起的因缘，如何生起的方式，生起者自己的体性。第一，其中说：“从基础和场合生起变化，在解脱的最后作为道路来分别阐述。”因此，心从基础、道路和果实中生起。第一，阐述了基础的三种种姓，以及确定从何处生起的地面。第一，有决定种姓、断绝种姓和不定种姓三种。第一，对于相合于自己智慧的乘的次第，心不转向其他，因此是决定的，如《广大》中所说：“无上乘不可思议的说法，也只是显现在各自的智慧中。”对此进行分类，有声闻、独觉、菩萨的种姓三种。第二，其中说：“法界遍及一切，但若没有证悟自明的福分，就像盲人面前展示颜色一样，这是没有福分、断绝种姓的地方。”因此，暂时断绝了解脱的福分。进行分类，有驳斥认为有断绝自性的种姓，以及论证通过普遍断绝的暂时因缘而断绝种姓。第一，有些智者说，有法的人的意识流。
English
There is no previous fault, and by relying on gradualness, combining perfectly in advance as a step on the path, there is also no subsequent fault. As the 'Eye Commentary' says, 'Nature goes before, intentionally comparing before, therefore the common manifest perfect path.' Second, in the special path, there are six aspects: necessity, essence, meaning of words, classification, determination, and investigation of what goes first. First, it has two functions. Why? Because 'manifesting nature' means it is necessary to understand the basis, as it says in this very text: 'Relying on letters, sounds, collections of names, using words to express, revealing hidden meanings from within.' Therefore, it is also necessary to manifest the fruit to be obtained, as it says in this very text: 'Wonderful miraculous qualities do not come from elsewhere, but the wisdom that relies on skillful means arises in such a state.' Second is the arising of the five special minds. Regarding this, the 'Ocean' says, 'The place of birth, the manner of arising by conditions, the essence of what is born, the order of minds.' Therefore, it shows the basis from which it arises, the causes and conditions by which it arises, the manner in which it arises, and the essence of the one who arises. First, it says in the same text: 'What arises from the basis and occasion is explained in the end of liberation as the path.' Therefore, the mind arises from the basis, the path, and the fruit. First, it explains the three lineages of the basis and identifies the ground from which it arises. First, there are three: the definite lineage, the severed lineage, and the indefinite lineage. First, it is definite because the mind does not turn to other things when engaging in the order of vehicles that is in accordance with one's own intelligence, as it says in the 'Extensive': 'The unsurpassed vehicle, the immeasurable teachings, also only appear in each individual's mind.' Differentiating this, there are three types of lineages: Hearers, Solitary Realizers, and Bodhisattvas. Second, it says in that text: 'Although the Dharmadhatu pervades all, if one does not have the fortune to realize self-awareness, it is like showing colors to a blind person. This is a place of misfortune and severed lineage.' Therefore, for the time being, the fortune of attaining liberation is severed. Differentiating, there is refuting the idea that there is a lineage of severed nature, and arguing that the lineage is severed by temporary conditions of universal severance. First, some scholars say that the consciousness stream of a person, which is a phenomenon.
Chinese
因为你本性上断绝了种姓，因为你不具备证悟自明的福分。就像在盲人面前展示颜色一样说。这样一来，就会导致本性的基础有好坏之分，所以不合理。慈氏弥勒怙主说：因为法界无有差别，所以种姓不同是不允许的。又如《次第六法》中说：一切诸法中，应观菩提心之精华。本来本性即光明，普贤金刚萨埵如是说。如是宣说一切有情皆具菩提心之精华，故有妨害。有人说：这个过失不会发生，因为这里是指因不具足顺缘而不能立即生起种姓，所以说不具备福分就是本性断绝种姓，我并不认为相续中连菩提心之种子的丝毫也不存在。如果是这样，那么，即使暂时没有生起信心，也在阿赖耶识上留下白法的习气，或许在何时会成为生起种姓之因。所以，不一定是本性断绝种姓。如《广大经》中说：有些有情因业障而不信如来，但他们所见所闻的善根，直到完全脱离痛苦之前，都会变得有意义。如是。不仅如此，就像在盲人面前展示颜色一样。这也不像是本性的比喻。如果相似，那么，眼科医生所做的任何事情都将完全变得毫无意义。第二种情况是，考虑到本性上被虚假的习气厚重地遮蔽，长期难以见到，或者执着于邪见而成为正见的障碍，所以暂时不具备获得解脱的福分，因此被称为断绝种姓。就像这部经中也说：那些对自我的愚痴分别和执着非常执着，从而远离正道的人。以及《法界遍一切》的释文中说：断绝的原因是二种无明使智慧之眼失明，就像例子一样，本来就颠倒，在自相续中迷失是断绝种姓的处所。也从根本和支分损坏而产生，只是说长期拖延而已。对此，有些人说：迷失是断绝种姓的