English
Regarding the supreme ultimate truth, its definition is the dharma-nature of non-proliferation, spontaneously accomplished as the essence of appearance. To prove it, there are two: scripture and reasoning. In terms of scripture, it comes from this very text: The nature of mind, without root, is neither male nor female, nor hermaphrodite. It is without characteristics, without lineage, neither color nor shape, neither a place nor anything. That wisdom of suchness is the root of all mudras of means. Thus it is said. Secondly, in terms of reasoning, there are two: proving its non-proliferation, and proving that it is spontaneously accomplished as the essence of appearance. The first is similar to the reasoning of the Perfection Vehicle. The second is: the dharma-nature of non-proliferation, as the subject, you are spontaneously accomplished as the essence of appearance, because even if examined only from the perspective of appearance, you are not truly established, and because the extent of your appearance has not ceased. As it is said in the extensive text: In the state of non-existence, various appearances arise. All come from the realm of wisdom. Thus it is said. Third, the supreme truth is inseparable, its definition is the dharma-nature of the inseparability of appearance and emptiness, spontaneously accomplished as the essence of the seven treasures. To prove it, there are two: scripture and reasoning. In terms of scripture, it comes from this very text: The two truths are inseparable, the aspect of illusory joy is not different. Thus it is said. In the extensive text it says: Ultimate and conventional are inseparable, the unconditioned is the conditioned, the appearance of the conditioned is the vajra nature. Thus it is said. In the Stages of the Path it says: Without acting like victors, without fabrication, the nature spontaneously bestows inseparability. Thus it is said. Secondly, in terms of reasoning, the inseparable truth, as the subject, you are like a coil of black and white threads. It is not the inseparability of means and wisdom, because you are the inseparability of a single essence that does not abandon each other, for example, gold and the yellow of gold, and jade and the blue of jade. To prove that its definition is beyond intellect, it is the subject, it is beyond the realm of mind, because it is the self-illuminating nature of self-awareness without an object, possessing the dharma-nature like the moon in water. In scripture it says: What cannot be said, how can it be expressed? Thus it is said. Teacher Nyanpal said: No matter how profound the words spoken, they will not conform to the meaning. Thus it is said. Second, in the four examinations, there are two: definition and determining its meaning.
Chinese
萨。第一是，对理解实相的分别执着。也就是在《道次第》中说：“轮回与涅槃，观察对实有的执着。”第二是，确定轮回之法和确定涅槃之法，分为二者。第一，在轮回中迷乱的根本，如何迷乱之理。迷乱的自性，不离法性如水中月。第一是，法界自性清净，本来无垢，是如来藏的光明。即于此中说：“唉玛，从如来藏中，由自己的分别念和业力所化现。”第二是，因缘是如来藏的光明。以迷乱为基础，由俱生无明而迷乱。经中广说：“恒常自性显现，如眼中的翳膜般是无明。”何为俱生无明？《箭论》中说：“未生起决定之识，即是俱生无明。”如是说。它的助手是遍计所执的无明，从显现为能所的颠倒妄念中，生起能取所取二相的识，将善恶业的习气安立于阿赖耶识上，一同沉溺于轮回高低之处。如是于此中说：“无明分别的能所执，识与能所执耽著于戏论，以分别的绳索而各自执取。”第三是，如是所观察的轮回之法，虽然显现为迷乱，但自性不离法性，如木碗中显现人影，但未离开木碗。如是于此中说：“不离自性。”又说：“除了颠倒妄念之外，别无他物。空性无我，本来遍知自性明智之心。无有能缘所缘，自在转变。稀有三身功德刹土之外，别无他物，即是如此。”第二是，涅槃的体性在果位时宣说。此处执着于身和智慧的增益之念是所观察之处。在《总集论》中说：“以二种所观行境衡量。”又说：“轮回与涅槃，观察对实有的执着。”如是说。第二，使自性显现的方法，或者说是道的体性。小品
English
Sa. The first is the attachment of conceptualization to understanding the nature of reality. That is, in the Lamrim it says, "Samsara and Nirvana, examine the attachment to reality." The second is, establishing the Dharma of Samsara and establishing the Dharma of Nirvana, divided into two. First, the basis of delusion in Samsara, how the principle of delusion occurs. The nature of delusion, not moving from Dharmata, is like the moon in water. The first is, the Dharmadhatu is naturally pure, originally without defilement, it is the appearance of the Tathagatagarbha. It says in this very text: "Ema, from the Tathagatagarbha, emanates from one's own conceptual thoughts and actions." The second is, the cause is the appearance of the Tathagatagarbha. Taking delusion as the basis, delusion arises from co-emergent ignorance. It is extensively said in the scriptures: "Although the natural state always appears, like a cataract in the eye, it is ignorance." What is co-emergent ignorance? The Arrow Treatise says: "The non-arising of definitive knowledge is co-emergent ignorance." Thus it is said. Its companion is the ignorance of complete imputation, from the distorted thoughts that appear as subject and object, the consciousness of dualistic appearance of grasper and grasped arises, placing the imprints of virtuous and non-virtuous actions on the Alaya, together sinking into the high and low places of Samsara. Thus it is said in this very text: "The ignorance of conceptualization grasps the grasper and grasped, consciousness and grasper and grasped are attached to elaboration, with the rope of conceptualization, each grasps separately." The third is, thus the Dharma of Samsara that is observed, although it appears as delusion, its nature does not move from Dharmata, like a human figure appearing in a wooden bowl, but not leaving the wooden bowl. Thus it is said in this very text: "It does not deviate from its own nature." And it says: "Other than distorted thoughts, there is nothing else. Emptiness, selflessness, primordial omniscience, self-aware mind. Without object and subject, freely transformed. Other than the wondrous three bodies, qualities, and pure lands, there is nothing else, it is just like that." The second is, the nature of Nirvana is explained at the time of the result. Here, the mind of superimposition that is attached to the body and wisdom is the object of observation. In the Namköt it says, "Measure with two objects of observation." And it says, "Samsara and Nirvana, examine the attachment to reality." Thus it is said. Second, the method of manifesting the nature, or the essence of the path. Small text
Chinese
从自身位置显现自性，即是体性和缘起。因此，所说之义的传承道路是体性，能说之语的传承道路是缘起。区分而言，有显宗和密宗二者共通的入门之处，即共同总道，以及仅为摩诃瑜伽的入门之处，即特殊之道。共同之道是四种决定的乘和外续三部。有些人说：共同之道是否进入特殊之道？如果进入，则共同和特殊将无差别；如果不能进入，则共同的誓言就违背了。对此的回答是：实际上它不是特殊之道，因为它不能用于任何道路、方法或解脱。如果考虑到渐次，则必须学习该道路。《常二》中说：应给予事物加持，之后是十种学习之处。等等。然后是《黑汝迦金刚》的教导。因此，对于寻求密宗道路的人来说，这是渐次之地的学习内容，也是证悟深奥密宗道路的奇妙方法，因此没有过失。正如本文所说：诸地之差别安立，亦是进入秘密藏之路，智慧奇妙无边际，未曾说为不变之义。因此，这些道路成就各自的果，并共同作为此道的阶梯而行进，因此称为共同之道。道路传承的特征是：使因的传承远离突如其来的污垢的方法，即具有智慧进入的努力，以及任何圆满的种姓。也就是，体性是三种智慧，共同和殊胜的五种心生起或将要生起。《次第三》中说：体性是三种智慧，已显示五种心的生起。也就是，在《广大论》中说：生处是缘起的生起方式，生起的体性是心的次第。因此，生处是从基础地、道路和果地生起。第一种情况有三种：决定种姓、不决定种姓和暂时断绝种姓。第一种是：声闻、独觉、菩萨的三种种姓。第二种是：以前的宗派观点
English
Manifesting self-nature from its own place is essence and condition. Therefore, the lineage path of the meaning to be expressed is the essence, and the lineage path of the expressing words is the condition. To differentiate, there are the common general path, which is the entry point for both Sutra and Tantra, and the special path, which is the entry point only for Mahāyoga. The common path is the four vehicles of definite emergence and the three outer Tantra classes. Some say: Does the common path enter the special path or not? If it enters, then the common and special become indistinguishable; if it does not enter, then the common vows are broken. The answer to this is: It is not actually the special path, because it cannot be used for any path, method, or liberation. If considering the gradual path, then one must learn that path. In 'The Two Constant Ones,' it says: 'The object should be given blessing, then the ten places of learning.' And so on. 'Then the Hevajra is taught.' Therefore, for a person seeking the Tantric path, it is the learning content of that gradual ground, and it is also a wonderful method for realizing the profound Tantric path, so there is no fault. As it says in this very text: 'The distinctions of the grounds are also established as the path to enter the Secret Essence; the meaning of the wondrous and vast wisdom is not said to be unchanging.' Therefore, these paths accomplish their respective fruits and commonly proceed as steps on this path, so they are called common paths. The characteristic of the path lineage is: the method that makes the causal lineage free from sudden defilements, that is, with the effort of wisdom entering, and the potential of any of those being perfected. That is, the essence is the three wisdoms, and the five common and supreme minds are born or will be born. In 'The Three Stages,' it says: 'The essence is the three wisdoms; it is taught that the five minds are born.' That is, in the 'Extensive Treatise,' it says: 'The place of birth is the manner of arising from conditions, and the essence of what is born is the sequence of minds.' Therefore, the place of birth is from the ground of the basis, the path, and the ground of the fruit. In the first case, there are three: definite lineage, indefinite lineage, and temporarily severed lineage. The first is: the three lineages of Śrāvakas, Pratyekabuddhas, and Bodhisattvas. The second is: previous philosophical views.
Chinese
由于未转变的缘故，心可以生于任何地方。如《རྒྱས་པ་》中所说：“不确定在哪个乘中开示。”又说：“或者这个不确定是无法考察的。”第三是，如《རྒྱས་པ་》中所说：“法界的体性遍及一切，如果与自证的证悟时机不相应，就像在盲人面前展示颜色一样，这是无缘分、断种之人。”共同的教证中也说：“有些人没有与解脱相应的善根。”又说：“白色的低劣存在与因分离。”对此，有些人说，有自性断种，因为这本身说：“与正确的道路分离者。”又说：“是根本，因为成了无种。”如果这样说，那么，那个法，你没有成佛之因如来藏，因为你是断种的众生。立宗。应成。如来藏遍及一切众生。以及《喜金刚续》中也说：“这本身就是大智慧，遍布于稳定和变动中而存在。”等等相违。根本教证的意义是，暂时没有获得解脱的缘分者称为断种。如《眼疏》中所说：“这只是说要经过很长的时间。”第二是，从四种道类中产生，即天人和，声闻缘觉和菩萨和，外续部依次行进，或者从任何一种与修持相连而进入这里。也就是《道次第》中所说：“首先依止基础的乘，然后依次行进。”以及《小道》中所说：“有些人从共同道中以因缘进入这里，必须学习。”第三是，下部的果达到究竟后进入这里，也就是《小道》中所说：“在共同地达到顶点时。”生起心的因是，《道次第》中所说：“从阎魔怙主那里听到两种教证，见到功德和见到过失，以及对它的厌倦和欢喜，被说是第二种因。”对此，有些人说，从四种道类中生起心是不合理的，因为自生不进入密咒道，因为从那以后的前世发了三个愿，说在佛和声闻不住世的时候出现。共同的教言中说：佛