Chinese
在各自的语言中，用同一种声音说，现在谁对涅槃有疑惑和犹豫，就在这最后一次提问吧！这样的大声音响彻到有顶天，并且从他的口中发出光芒，以智慧平息十方众生的痛苦等等。当时，阿难陀等请问，佛陀宣说了开示佛性中观道的经典《涅槃经》。从今以后，应当进入经典的边际，而不是进入人。与经相符，安住于律，不违背法性，就应当恭敬对待。如果与此相违背，就应当认为那不是佛法，这是他的遗嘱。在《经典意趣决定释》中也说，在前两次法轮的场合中，转法轮也是至上的，有场合的，不了义的，成为争论的基础。以及，在第三次的场合中，转了这奇妙稀有的法轮，这是非至上的，没有场合的，了义的，成为争论的基础。对此，有些人说，如果是这样，就与上面所说的没有证悟真正的中观相违背，而且显宗和密宗究竟的见解也会变得没有差别。对此的回答是，在显宗的乘中，极其微细的障碍是，内在的白、红、风三者结合，使知识显现为二取轮回之法，实际上，对于净化对治的执着的禅定的障碍极其微细，必须仅仅通过密宗的乘来净化。虽然净化它的心髓是金刚般的等持，但是，那是依赖于内在的五种明觉，使白色部分清净是身金刚，红色部分清净是语金刚，知识清净是意金刚，成为金刚三性的自性而证悟的道，但是在显宗道中，只是说金刚般的等持，而没有说那是如何的。并且，在上面的见解之上，俱生不变化的俱生大乐智慧是密宗不共的见解，因为没有说这二者，所以作了区分。如《金刚镜》中说：自生无漏智慧身，不坏...
English
In their respective languages, with one voice, he said, "Now, whoever has doubts and hesitations about Nirvana, ask in this last instance!" This great sound resounded up to the peak of existence, and from his mouth, rays of light emanated, pacifying the suffering of all sentient beings in the ten directions with wisdom, and so on. At that time, Ananda and others requested, and the Buddha proclaimed the Sutra of Nirvana, which reveals the Buddha-nature and the Middle Way. From now on, one should enter the boundaries of the Sutras, not enter into persons. If it accords with the Sutras, abides in the Vinaya, and does not contradict the Dharma-nature, then one should treat it with respect. If it deviates from this, then one should consider that it is not the Dharma, this is his testament. In the "Definitive Explanation of the Intent of the Sutras," it is also said that in the context of the first two turnings of the wheel, the turning of the wheel is also supreme, situational, provisional, and becomes the basis of disputes. And, in the context of the third turning, this wondrous and amazing turning of the wheel of Dharma is non-supreme, non-situational, definitive, and becomes the basis of disputes. To this, some say, "If that is the case, it contradicts the above statement that the true Middle Way has not been realized, and the ultimate views of both Sutra and Tantra will become indistinguishable." The answer to this is that in the Sutra vehicle, the extremely subtle obscuration is that the inner white, red, and wind combine, causing knowledge to appear as the phenomena of dualistic samsara. In reality, the obscuration of meditative absorption, which is attachment to the purifying antidote, is extremely subtle and must be purified solely through the Tantric vehicle. Although the essence of purifying it is diamond-like samadhi, it is the path that relies on the inner five clear enlightenments, purifying the white aspect as the Body Vajra, purifying the red aspect as the Speech Vajra, and purifying knowledge as the Mind Vajra, becoming enlightened as the nature of the three Vajras. However, in the Sutra path, it is only said to be diamond-like samadhi, and it is not explained how that is. And, on top of the above view, the co-emergent, unchanging, great bliss wisdom is the unique view of Tantra, and because these two are not explained, a distinction is made. As it says in the Vajra Mirror: "Self-born, uncontaminated wisdom form, indestructible..."
Chinese
伊迦雷大乐，如虚空般周遍，是不住法身之自性。如是，时轮中说：因此主尊所说的不变俱生身之乐，已于密咒乘中开示。二者，密咒之见的体性或特征是：心性于任何边皆未触及，本自俱足七宝之自性，是殊胜胜义谛，以及彼之力显现，器情显现为身与智慧之坛城，是殊胜谛无别，离于行境。如是，《建立次第》中说：殊胜之二者无别义，名称数量如何宣说，然于意义上超离言思。如是。三者，词义。由दृष्टि（藏文，梵文天城体，dṛṣṭi，梵文罗马拟音，见）之词而有见，是与实相相符之真谛，由见而生起确信之智慧。广释中说：见与见者无别，以智慧明灯照亮，十方刹土无余见。如是。四者，分类上，以理证而确定，以及分类而于意义上执取对境二者。初者，道次第中说：地与理证成立之义。如是以三法之门而了知，即：何为所量法，何为能量理证，如是衡量之宗义。初者，所量之实法，顺带遣除疑惑，以及遮止诤论。初者，即此中说：如是所有世间迷乱之法。如是等，以及道次第中说：轮涅实执著显现。如是，以及《建立次第》中说：于所观察之行境二者而衡量。如是。二者，于无所量之状态，有无法衡量之疑惑二者。初者，以二事所摄之法作为所量而衡量彼者，是衡量涅槃，抑或衡量轮回？如是初者，已逝之自相是，对于最初之业，以及意乐行之觉性是隐蔽的缘故，非为我等之行境，故不应成为所量，如是，《建立次第》中说：已逝之行境未成故，如何能成为所量之境？如是，以及，若于已逝之显现而衡量，则对于最初是隐蔽的。如是。若彼执着之心而衡量
English
Iga Le Great Bliss, all-pervading like the sky, is the nature of the non-abiding Dharmakaya. Thus, it is said in the Kalachakra: Therefore, the Lord has taught the bliss of the immutable innate body in the Mantra Vehicle. Secondly, the essence or characteristic of the view of mantra is: the nature of mind that does not touch any extreme, spontaneously accomplished as the essence of the seven treasures from the beginning, is the ultimate truth of the extraordinary, and the manifestation of its power, the vessel and essence appearing as the mandala of body and wisdom, is the extraordinary truth inseparable, free from the realm of experience. Thus, it is said in the Arrangement: The two aspects of the extraordinary are inseparable in meaning, although names and numbers are taught in various ways, in essence, it is beyond words and thoughts. Thus. Thirdly, the meaning of the word. The view comes from the word Drishti (藏文，梵文天城体，dṛṣṭi，梵文罗马拟音，seeing), which is the truth that is in accordance with the reality, the wisdom that arises from seeing with certainty. The extensive explanation says: Seeing and the seer are inseparable, by raising the lamp of wisdom, all the realms of the ten directions are seen without exception. Thus. Fourthly, in terms of classification, there are two: determining by reasoning, and distinguishing categories and grasping the object of meaning. The former is: The Stages of the Path say: The meaning of the ground and the establishment of reason. Thus, it is to be understood through the three doors of Dharma, namely: what is the object to be measured, what is the reason for measuring, and thus the tenet of measuring. The first is the actual object to be measured, incidentally dispelling doubts, and refuting disputes. The first is: This itself says: All the delusive phenomena of the world. Thus, and the Stages of the Path say: Samsara and Nirvana, the appearance of clinging to reality. Thus, and the Arrangement says: Measure on the two objects of observation. Thus. Secondly, in the state of having nothing to measure, there are two doubts of being immeasurable. The first is: measuring the Dharma collected by the two things as the object to be measured, is it measuring Nirvana or measuring Samsara? As for the first, the self-characteristic of the past is: because it is hidden from the first karma and the awareness of intentional practice, it is not the object of our experience, so it should not be the object to be measured, thus, the Arrangement says: Because the object of the past has not become, how can it be the object of measurement? Thus, and, if measuring on the appearance of the past, then it is hidden from the beginning. Thus. If that clinging mind measures
Chinese
然而，由于种姓已成为涅槃错觉的境地，所以不应执着。如果执着，就会变成增益轮回之法，而不是超越，如前所说：心中若执着于涅槃，那本身就不能成为涅槃。如是说。其次，是否仅以轮回的自相显现来衡量呢？这是以增益之识来衡量。首先，种姓，如阿雅德瓦所说：如何显现本身并非否定，因为是缘起。此处应遮止的是，成为痛苦之因的，对真实的执着。因为理智无法否定，如果否定就会有过失。因为会阻断道的福德资粮，以及断绝如所有智的智慧。那么，应该衡量什么呢？应该衡量当下刹那的识，各自对各自的执着显现。如《分别论》所说：彼识是刹那识，那也各自衡量各自。如是，如果心各自的分别识转变为智慧，那就没有所衡量之物了吗？即使心与分别暂时转变为思识，由于执着的自性未清净，所以能生起遍计所执，并且能生起执着显现。所以没有那个过失。因为，从根本上断除心与分别之识的对治是智慧，而那还没有在相续中生起。如《分别论》所说：如果心转变，执着也，因与刹那同时灭尽而无。那时不应有能被观察之物。若怀疑，执着的对境，因为并非永远清净。即使各自运用，也能见到执着之境。如是说。那也不是在刹那的识流上，同时聚集显现来衡量，而是一个显现之时，另一个处于潜伏状态。所以，以前者和现在，现在和，后者相遇的方式来衡量。现在刹那的第一刹那只是相遇，第二刹那开始压制，第三刹那思识圆满生起之时，以前的遍计所执以何种方式灭尽，并且由于其他因缘，在那相续中断绝的后一刹那，遍计所执正在生起。由于境识不混杂，所以没有没有所衡量之物的过失。如《分别论》所说：即使怀疑没有所衡量之物，执着
English
However, since the caste has become the realm of the illusion of nirvana, one should not be attached to it. If one is attached, it will become a Dharma of superimposed samsara, not transcendence, as stated before: If the mind is attached to nirvana, that itself cannot become nirvana. Thus it is said. Secondly, is it measured only by the self-characteristic appearance of samsara? This is measured by the consciousness of superimposition. Firstly, the caste, as Arya Deva said: How appearance itself is not negated, because it is dependent origination. Here, what should be prevented is the clinging to truth, which becomes the cause of suffering. Because reason cannot negate it, and if it is negated, there will be faults. Because it will block the accumulation of merit of the path, and cut off the wisdom of knowing all things as they are. So, what should be measured? The present moment of consciousness should be measured, each with its own clinging appearance. As the "Differentiation Treatise" says: That consciousness is the momentary consciousness, and that also measures each on its own. Thus, if the mind's individual discriminating consciousness transforms into wisdom, then is there nothing to be measured? Even if the mind and discrimination temporarily transform into thought consciousness, because the nature of clinging is not purified, it can give rise to completely imputed phenomena, and clinging appearances can arise. So there is no fault in that. Because, the antidote that completely eradicates the consciousness of mind and discrimination is wisdom, and that has not yet arisen in the continuum. As the "Differentiation Treatise" says: If the mind changes, clinging also, is not extinguished because it ceases simultaneously with the moment. At that time, there should be nothing to be observed. If you doubt, the objects of clinging, because they are not always pure. Even if used separately, the object of clinging can be seen. Thus it is said. That is also not measured by simultaneously gathering manifestations on the stream of momentary consciousness, but when one manifests, the other remains in a latent state. Therefore, it is measured by the way the former and the present, the present and, the latter meet. The first moment of the present moment is just meeting, the second moment begins to suppress, and when the third moment of thought consciousness is fully born, in what way does the previous completely imputed phenomena cease, and due to other causes, in the next moment when that continuum is interrupted, completely imputed phenomena is arising. Since the object consciousness is not mixed, there is no fault of not having something to be measured. As the "Differentiation Treatise" says: Even if you doubt that there is nothing to be measured, clinging
Chinese
是知识的外境。 刹那变异即是知识的自性。 因此，境与心不混杂， 衡量执著显现没有过失。 如是说。总之，不是衡量轮回与涅槃的自相，而是衡量对轮回外内器情之执著，以及对涅槃之身与智慧之执著的执著之识。如《分别品》中说： “必须确立的衡量对境是， 轮回与涅槃的， 不欲其各自的体性， 如是内在执著的， 外境无而显现有， 依赖于执著与显现。” 第四，辩论的驳斥是：如果分别思惟的思惟智慧成为错乱识，因为是轮回者的识之故。回答是：分别思惟的智慧，你不能确定意义，因为是错乱识之故。承认这个理由。如果承认，那么思惟智慧的产生将变得无意义。对此，有人说：因为不迷惑之故，将变得毫不费力地解脱。迷惑与不迷惑是安立在状态上的，如同根识的现量一样。第二，衡量的理证方面，有意义和确定。第一是：使所要证实的意义被了解的方法，安置在辩论的基础上，成为能作破立二者的作用者。如《道次第》中说：因此，理证被称为作用。第二是：在那里面，“彼等五事相、方式与词”，因此有三种，即先前出现的五事相的理证、随后的五方式，以及五词的理证。第一是：先前显现的导师五身，以各自的五眷属，通过五语的方式，真实地确定了法性的意义，这是五事相的理证。在那里面说： “圆满正等觉导师， 以五身调伏的眷属们， 所示的五语即是那， 确定并衡量者。” 如是说。这个理证依赖于随后的，如果依赖于先前出现的，要知道不是真正的理证。第二是：对于根非常殊胜的那些，以这些显现声名来象征，先前出现的五事相所确定的五身的语的方式来证悟，这是五方式的理证。在那里面说： “对于具有证悟的诸心识， 各种事物