Chinese
那么，对于事物的回答如前所述。即使那样还不听，按照你自己的观点，用“所作”的理由来证明无常，是用事物本身所具有的无常来用理由证明无常吗？或者，即使它是常住的，也用“所作”的理由来证明无常。如果按照第一种情况，就会变成无穷尽，如果按照第二种情况，就无法证明，这是相同的。如果认为，即使事物本身是无常的，但由于不了解真相，反而以颠倒的思维执着为常，为了断除这种增益，用“所作”来证明无常，就不会变成无穷尽的过失。那么，在这里也是一样，即使事物本身果实已经成熟，但由于不了解其意义，为了舍弃考察的执着而作为道路，也不会变成无穷尽。像这样，一切都从开头相同。在“名称无数的因”的情况下，有些人说，一般来说，因果有很多种，比如烟和火，是生起者和生起物的因果；比如“所作”和“无常”，是认知者的因果；比如灯和黑暗中的物质，是显明者和显明物的因果；比如自相和所诠释，是安立和被安立的因果，不是这四种。而这里，胜义的离戏本身显现为可能产生的，所以是自性的因。它本身是世俗的智慧，从如幻般显现任何事物的角度来说是果，因为因果的自性没有差别，所以说是自性的因果。第三个，真谛无别有五个要点：本体是：轮回涅槃诸法皆是心性，其性虽明本体空。定义离异无偏颇，若以对境执取则有三种。此乃本体无有别，一中无二无有别，识相一者乃是依。他人之论于此不符，立宗周遍三者合。譬如虚空与彩虹，显现空性无有异。词义浅显易于明。第一章完。嗡。如是，基智虽安住于自身，若不具证悟之方便道，则如贫者之宝藏。是故，当为宣说证悟彼后修习之方便道。总而言之，一切道可归纳为二：共同的
English
Then, the answer regarding things is as mentioned above. Even if they don't listen to that, according to your own view, is proving impermanence with the sign of "made" proving impermanence with something that inherently exists as impermanent in the thing itself? Or, even if it is permanent, proving impermanence with the sign of "made." If according to the first case, it would become endless, and if according to the second case, it cannot be proven, it is the same. If you think that even if the thing itself is impermanent, but because you don't understand the truth and instead cling to permanence with inverted thinking, in order to cut off this superimposition, proving impermanence with "made" will not become the fault of endlessness. Then, here too, it is the same, even if the fruit itself has already ripened in the thing, but because you don't understand its meaning, and in order to abandon the clinging of examination, it is used as a path, so it will not become endless. Like this, everything is the same from the beginning. In the case of "the cause of countless names," some say that in general, there are many kinds of cause and effect, such as smoke and fire, which are the cause and effect of the producer and the produced; such as "made" and "impermanent," which are the cause and effect of the cognizer; such as a lamp and a substance in the dark, which are the cause and effect of the illuminator and the illuminated; such as characteristics and what is to be expressed, which are the cause and effect of establishment and being established, not these four kinds. But here, the ultimate freedom from elaboration itself appears as something that can arise, so it is the cause of self-nature. It itself is conventional wisdom, and from the perspective of appearing as anything like an illusion, it is the effect, because there is no difference in the self-nature of cause and effect, so it is called the cause and effect of self-nature. The third, the indivisibility of truth, has five key points: the essence is: all phenomena of samsara and nirvana are mind itself, although its nature is clear, its essence is empty. Definition is separate and impartial, if grasped with an object, there are three kinds. This is the indivisibility of essence, one without two is indivisible, the aspect of consciousness is dependent. Other's tenets are not suitable here, the three proofs of pervasion are combined. The example is like space and a rainbow, appearance and emptiness are not different. The meaning of the words is clear and easy to understand. Chapter One is complete. Om. Thus, although the ground wisdom abides in itself, if it does not have the means of realization, it is like a treasure of the poor. Therefore, the means of realizing it and then practicing it will be explained. In general, all paths can be summarized into two: common
Chinese
通的道应该从次第修习的阶段来了解。特殊的道有两种。解脱道如根本续第十二品所说，有三种特征。第一，显示了知因的特征，虽然智慧住在自身，但首先珍视见道的第二品之见，因为即使证悟后修习也会堕落。因此说：“未证悟修习犹如盲人。”经部中也举例说，未学会游泳就入水。从普贤安住于自性广大来说，修习证悟是珍贵的。因此，有些人认为首先从止观的最初开始执持心，就能生起胜观，这是随顺低劣根器者的说法。《开慧眼》中说：“从低劣者修习三界。”等等。这里首先说胜观的自性类似于所缘，显示它的作用类似于脚，之后将要讲述，认为胜观能生起止观。任运成就的自性，总的自性有两种。无生自性是远离八边戏论的，与中观相符。这里，从自己的心性什么也不是之中，道路和果的一切任运成就，所以是任运成就品，这是第一品。因为它本来就存在，所以要顶礼。特征的第一个，了知因的特征，见是道中的殊胜，因为它是所有道的总持，并且特别作为修习的基础。而且，道的第一个是见，所以说这十个意义可以归纳为因、体、必要三者，与时间和容器的大小相结合。如果问因、缘和方法有什么区别？因缘只是聚集，例如火石、火铁和锈火。方法是人的努力和这些的集合。盲人城市是没有意识的群体吗？或者从不可见的显现半显现的三个城市中，不可见的城市进入无色界。一次四次，有人说，如因果乘一样是自性的，如解脱道的智慧大小两种是道，五种修道每一种都有两种。
English
The path of 'ong should be understood from the stage of gradual practice. There are two kinds of special paths. The path of liberation, as stated in the twelfth chapter of the root tantra, has three characteristics. First, it shows the characteristic of knowing the cause. Although wisdom resides in oneself, the view of the second chapter of the seeing path is cherished first, because even if one meditates after realization, one will fall. Therefore, it is said, "Meditating without realization is like a blind person." The sutras also give the example of entering the water without learning to swim. From the perspective of Samantabhadra abiding in his own great nature, realization through meditation is precious. Therefore, some people think that first, from the beginning of calm abiding, holding the mind, superior insight can arise, which is in accordance with the views of inferior faculties. In 'Opening the Eye of Wisdom,' it says, "From the inferior, one becomes accustomed to the three realms." etc. Here, it is first said that the nature of superior insight is similar to the object of focus, and showing its function is similar to the foot. It will be explained later that superior insight is believed to give rise to calm abiding. The spontaneously accomplished nature, the general nature, has two types. The unborn nature is free from the eight extremes of elaboration and is in accordance with the Madhyamaka. Here, since everything of the path and fruit is spontaneously accomplished from one's own mind-nature being nothing, it is the chapter of spontaneous accomplishment, which is the first chapter. Because it has always existed, one should prostrate. The first of the characteristics, the characteristic of knowing the cause, the view, is the most excellent among the paths, because it is the dharani of all paths, and especially serves as the basis for meditation. Moreover, the first of the paths is the view, so it is said that these ten meanings can be summarized into three: cause, essence, and necessity, combined with time and the size of the container. If one asks what is the difference between cause, condition, and method? Cause and condition are merely gatherings, such as flint, fire iron, and rust fire. Method is the effort of a person and the combination of these. Is the city of the blind the group without consciousness? Or, from the three cities of invisible appearance and semi-appearance, the invisible city goes to the formless realm. One at a time, four at a time, someone says, like the cause-and-effect vehicle, it is of nature, like the two kinds of great and small wisdom of the path of liberation, it is of the path, each of the five meditation paths has two.
Chinese
就像以暂时的和合，以及与任运成就的佛陀结合的远近等，分为次第和顿然进入两种，共四种，这样说是与续部的意义不符的。这里的意义是，以前没有修习共同的乘，而在这里进入因果的大乘，是自性成为法器。以前没有修习共同道次第的乘，而在这里进入嘛哈，是成为修习的法器。每一个都以时间远近来分，分为次第进入和顿然进入两种。两种修习的法器都与以前修习道次第的乘相符，在这里也是如此，进入母续是次第进入，直接进入是顿然进入。自性方面，以前没有修习道次第也相符，在这里不确定进入哪个因果大乘是次第的，接近进入嘛哈本身是顿然的。四种缘中，什么是因缘呢？有些人说，仅仅是如来藏是相应的因，那个能够生起心的敏锐根器是因缘，这样说是不合理的。那么，什么是因缘呢？就是同时产生的因，从粗略的方面来说，是作为因的缘而存在的。生起心的方式是，因为自身具有相应的因，所以，主宰的缘是因，因缘是敏锐的根器，以及所缘的缘是教法，两者结合而生起心。在这里，如果确定自性敏锐根器的意义，有三种：存在的事实证明的教理和理证，驳斥他人的争论，以及对认为不存在的进行驳斥。那么，自性敏锐的根器如何证明存在呢？通过教证、口诀和理证三种方式来证明。教证是，《普作续》中说：天和人的有情根器不同，有些具有修习的余势，有些本来就具有坚定的根器。又如《宝轮圆满续》中说：六道众生的根器是坚定的吗？还是具有修习的余势？以及，有些人从一开始就是那样的种姓，有些人是从修习中产生的。又如《意集经》中说：那个刹土中的大有情们
English
Like temporary combinations and the proximity of uniting with the spontaneously accomplished Buddha, they are divided into two types: gradual and sudden entry, making four in total. Saying this does not align with the meaning of the tantras. The meaning here is that those who have not previously trained in the common vehicle, but enter the great vehicle of cause and effect here, naturally become vessels. Those who have not previously trained in the common path-stage vehicle, but enter Maha here, become vessels of training. Each of these is divided by the distance of time, resulting in two types: gradual entry and sudden entry. Both types of trained vessels are in accordance with having previously trained in the path-stage vehicle. Here too, entering the Mother Tantra is gradual entry, while direct entry is sudden. In terms of nature, it also aligns with not having previously trained in the path-stage. Here, entering any of the great vehicles of cause and effect without certainty is gradual, while closely entering Maha itself is sudden. Among the four conditions, what is the causal condition? Some say that only the Tathagatagarbha is the corresponding cause, and that the sharp faculty capable of generating the mind is the causal condition, but this is unreasonable. So, what is the causal condition? It is the simultaneously arising cause, which, from a gross perspective, exists as the condition of the cause. The way the mind arises is because one possesses the corresponding cause within oneself, so the dominating condition is the cause, the causal condition is the sharp faculty, and the object condition is the teaching, the combination of which gives rise to the mind. Here, if we determine the meaning of the naturally sharp faculty, there are three aspects: scriptural and logical proof of its existence, refuting the arguments of others, and criticizing those who claim it does not exist. So, how is the existence of the naturally sharp faculty proven? It is proven through three means: scriptural authority, oral instruction, and reasoning. The scriptural authority is from the *Kunje Gyalpo Tantra*: "The faculties of gods and humans are not the same; some have remnants of trained faculties, while others inherently possess firm faculties." Also, from the *Precious Wheel Complete Tantra*: "Are the faculties of the six realms firm, or do they have remnants of training?" And, "Some are of that lineage from the beginning, while others arise from training." Also, from the *Gongdu Sutra*: "Those great beings in that realm...