English
The view of equality of emptiness and appearance considers knowledge and truth to be inseparable. If one thinks so, why? It is known through scripture and reasoning. The scripture is from the Root Tantra: Because the two truths are inseparable, the way of illusory joy is not different. The reasoning is: it is established on one entity that has a common appearance. The pot, the dharma, is inseparable from the truth, because it does not fall into either the side of appearance or emptiness. If it is said that the reason is not established, does it fall into emptiness or appearance? If it falls into emptiness, then it is clear by direct perception. If it falls into appearance, then it is harmed by the aforementioned separation of one and many. Furthermore, the Kun Dus says: For example, from the substance of a stone, after being ground or made into powder, when it is moved in the wind, it has no nature of its own. The meaning of what is said harms falling into the extreme of emptiness. Even if it does not fall into either the side of appearance or emptiness, it is not inseparable. If it is said that there is no pervasion, wherever anything appears, if it does not fall into either the side of appearance or emptiness, it is inseparable, like the moon in water. Then, if one dharma like a pot is determined as the subject, will other dharmas also be determined? Yes, it will be determined, because all the dharmas of things are of the same kind. Just as if one reed is hollow, all reeds are hollow. The sutra also says: If one knows the suchness of form, one will know the outline and details of all dharmas. Therefore, without abandoning appearance, one is liberated from the extreme of appearance. Without abandoning emptiness, one is liberated from the extreme of emptiness. Without abandoning both, one is liberated from the extreme of grasping at duality. In short, if it is said that the word "inseparable" itself is also other, then it is said to prevent extremes. If one thinks that inseparable is permissible, then the inner is also separated, inseparable is separated from the object of experience. This is called the reality of what is to be known, and it is also called the intention of the Buddha. If one realizes it, one is fulfilled by it. If one does not realize it, one is destroyed by it, the reality of what is to be known remains in that way. From the Lamp Illuminating the Supreme Path. The explanation of the first chapter is completed. The second chapter has two parts: the limbs of composing the text in the interim, and the main text of the chapter. The limbs of composing the text have two parts: prostration and the vow. First, the prostration: Having prostrated to the spontaneously accomplished nature. That is to say, the three things taught in the previous chapter, do not depend on others.
Chinese
在寂静处，自性任运成就，那是自身安住于方便之故，是礼敬之处。或者，为了证悟并究竟那样的三种真谛吗？又或者，为了确定此品中三种真谛安住于自身而礼敬。这不合理，如果说上道证悟高，下道证悟低，那就有道理。在此，如果三种真谛不安住于自身，即使确定也无法证悟，因为安住于自身才能理解，因为有能够证悟的可能。因此，对那（自性）表示感谢而礼敬。立宗是：首先要宣说殊胜道。也就是说，在所有道的最开始也出现见，因为所有道中最殊胜的也是见，所以首先要宣说见。这是所要表达的意义。那么，见为什么是道的殊胜之处？最初出现有什么理由呢？最初见是道的殊胜之处，是因为三个理由：因为在显宗和密宗的教证中都说是殊胜的；在道的自力竞争时，有差别；因为道会变成道和不会变成道，所以见是道的殊胜之处。首先，在显宗和密宗的教证中都说见是道的殊胜之处，如《般若波罗蜜多经》中说：没有智慧，这些波罗蜜多都，因为没有目标而无法行进。以及《入菩萨行论》中说：这一切的支分，佛陀都说是为了智慧的缘故。因此，为了平息痛苦，应当修习智慧。在《八十颂》中说：没有见到不可思议，就进入无思的坛城，愚笨如盲人，进入享用的巨大城市。等等，说了许多。第二，在道的自力竞争时也有差别。没有证悟见，即使禅定清晰，因为没有脱离我执，也会变成事物或者分别念的法。这是为什么呢？因为舍弃我执的对治是见，而这里没有。如果如实证悟了见，即使没有禅定也能解脱，因为修习无相真如的顿悟者，或者窍诀
English
In a solitary place, self-nature is spontaneously accomplished. That is because one's own body abides in skillful means, it is a place of reverence. Or, is it in order to realize and perfect such three truths? Or, in order to establish that the three truths abide in oneself in this chapter, I prostrate. That is not reasonable. If it is said that the realization of the upper path is high and the lower path is low, then it is reasonable. Here, if the three truths do not abide in oneself, even if established, they cannot be realized. Because abiding in oneself makes it understandable, because there is a possibility of realization. Therefore, I prostrate in gratitude for that (self-nature). The proposition is: First, the supreme path should be explained. That is to say, at the beginning of all paths, view arises. Since the most supreme of all paths is also view, therefore, view should be explained first. This is the meaning to be expressed. Then, why is view the supreme of the path? What is the reason for its initial appearance? The initial view is the supreme of the path because of three reasons: because it is said to be supreme in the scriptures of both Sutra and Tantra; when the self-power of the paths is compared, there is a difference; because the path can become a path and not become a path, therefore, view is the supreme of the path. First, in the scriptures of both Sutra and Tantra, it is said that view is the supreme of the path, as it is said in the Mother of the Buddhas: Without wisdom, all these perfections, because they have no object, cannot be traversed. And it is said in the Bodhisattvacharyavatara: All these limbs, the Buddha said, are for the sake of wisdom. Therefore, in order to pacify suffering, one should cultivate wisdom. In the Eighty Verses, it is said: Without seeing the inconceivable, one enters the mandala of non-thought. The foolish one, like a blind man, goes to the great city of enjoyment. And so on, many things are said. Second, there is also a difference when the self-power of the paths is compared. Without realizing view, even if meditation is clear, because one has not separated from self-grasping, it will become a thing or a conceptually constructed dharma. Why is that? Because the antidote to abandoning self-grasping is view, and it is not present here. If one realizes the meaning of view as it is, even without meditation, one can be liberated, because the one who practices the sudden realization of the signless Suchness, or the pith instructions
Chinese
如同大圆满一般。 又是上师说： “大圆满自性中， 禅修三种一时圆满， 此乃如是之性。” 如此说道。 第三，有成为道与不成为道的差别。 若证悟见地，则所作所为皆成为道。 也就是，不间断地行持是方便， 无自性是智慧。 无论如何行持，都不会超出方便与智慧二者无别的状态，因此所作所为皆成为道。 若未证悟见地，即使在三摩地中获得明晰与稳固，也不会成为道。 如大吉祥自续中观修，则会转生为鲁扎等，三摩地智慧胜妙中如此说道。 这是什么缘故呢？ 因为见地未被法性所摄持，观修本尊为自续，所以有过失。 因此，见地是道的殊胜。 那么，既然见地是道的殊胜， 那么首先禅修有什么理由呢？ 这是因为众生执著于我，长久串习， 所以首先必须舍弃它。 若不舍弃它，则无论做什么都不会成为道。 因为没有其他任何对治能舍弃它， 唯有见地才能做到。 因此，首先宣说见地。 谁欲见自性， 必须等等， 诸如此类是简要指示。 渐次与顿悟四分中。 渐次与顿悟有四种： 自性上的渐次与顿悟是： 进入因乘和进入金刚乘。 基础住处的渐次与顿悟是： 嘛哈的道次第是渐次和顿悟。 状态上的渐次与顿悟是： 以道次第的角度来说，每一个道都有渐次和顿悟两种。 也就是，如果应用于禅定， 窍诀之力的安住是渐次的， 智慧之力的安住是顿悟的。 同样适用于一切。 时间尽头的渐次与顿悟是： 从任运成就的持明者， 一刹那间与佛地结合， 以及长时间的结合。 在这里，自性的根器敏锐是顿悟， 修习的根器敏锐是渐次。 每一个又分为两种： 渐次的渐次， 渐
English
Like the Great Perfection. Furthermore, the Lama said: "In the nature of the Great Perfection, The three meditations are perfected at once. This is the state of Suchness." So it is said. Thirdly, there is also a difference between becoming the path and not becoming the path. If one realizes the view, then everything one does becomes the path. That is, practicing without interruption is skillful means, and knowing the absence of inherent existence is wisdom. No matter how one practices, one does not stray from the state of non-duality of skillful means and wisdom, so everything one does becomes the path. If one does not realize the view, even if one attains clarity and stability in samadhi, it will not become the path. If one meditates on the Great Glorious One as self-existing, one will be born as Rudra, etc., as stated in the supreme wisdom of samadhi. What is the reason for this? Because the view is not grasped by the reckoning of the Dharma-nature, it is a fault to meditate on the deity as self-existing. Therefore, the view is the supreme of the path. If the view is the supreme of the path, then what is the reason for meditating first? This is because sentient beings are accustomed to clinging to self for a long time, so it is necessary to abandon it first. If one does not abandon it, then whatever one does will not become the path. Because no other antidote can abandon it, only the view can do it. Therefore, the view is explained first. Whoever desires to see their own nature, must, etc., is a brief indication. In the four parts of gradual and simultaneous. There are four kinds of gradual and simultaneous: The gradual and simultaneous in nature are: Entering the causal vehicle and entering the Vajra vehicle. The gradual and simultaneous of the ground-abode are: The stages of the Maha path are gradual and simultaneous. The gradual and simultaneous of the state are: Considering the stages of the path, each path has two kinds of gradual and simultaneous. That is, if applied to meditation, the abiding of the power of the instructions is gradual, and the abiding of the power of wisdom is simultaneous. Similarly, it applies to everything. The gradual and simultaneous at the end of time are: From the spontaneously accomplished Vidyadhara, in an instant, one unites with the Buddha-ground, and with a long time. Here, the sharp faculty of nature is simultaneous, and the sharp faculty of training is gradual. Each of these is also divided into two: The gradual of the gradual, the grad
Chinese
逐渐的和顿时的，顿时的和顿时的，顿时的和渐次的。这些的差别是，渐次的两种是：在如尘埃数目的劫中修习通达道是相同的，一生中先修习其他的乘，然后在后半生进入玛哈瑜伽是渐次的渐次的。一生中先修习道次第，然后进入玛哈是渐次的顿时的。顿时的两种是：与前世修习其他的道次第相同，今生的前半生，修习如事部或克里亚瑜伽，后半生进入玛哈是顿时的渐次的。前半生自己进入玛哈是顿时的顿时的。因此，从不定的种姓 श्रेष्ठ开始。所说的是，从种姓 श्रेष्ठ 区分的章节中，说了两种不定，无论显示什么乘都不理解的恶劣者，和无论显示什么乘都理解的善良者两种，这个善良者是从那里出生的。黑暗的知识，所说的是，没有被各自的宗派改变心意的凡夫俗子，就像牲畜一样。自性因的衰弱处安住，所说的是，作为信仰稍微动摇的标志，不禀告上师而守护食物，做善事的模仿。庸俗的心八种最终安住，所说的是，从那以后，产生庸俗的善念八种，对近处布施，对乡里人布施，对心腹布施，对地方合计布施，零散地布施，伸出手布施，供养世间神，供养三宝，这八种产生。心髓自性相同，所说的是，心性与如来藏本来就相同具备，是相同具备的因。从善知识怙主那里听闻两种教证，所说是听闻过去世的功德而欢喜，听闻轮回的过患而厌离，是共同作用的因。那是我等秘密等所缘，所说是等等四种过患，那也是显示轮回和涅槃的过患功德的声闻的喇嘛等是主人的缘，秘密是声闻的律藏，那是所缘的缘。刹那增长当下，所说是刹那的先前的知识。