English
It is also said to be completely abiding in this. The word "also" includes suchness, the limit of reality, the realm of phenomena, emptiness, and other limitless things. Third, there are four points to show how the wisdom of the indivisibility of truth abides in itself: the example and meaning of the ground, samsara and nirvana, all dharmas being one in the indivisibility of truth; the necessity of expressing the indivisibility of truth; the appearance of the indivisibility of the two truths as wisdom; and the path and the fruit are also shown to be none other than the indivisibility of the two truths. The first point is that after the meaning of the two truths has been discussed above, third, in showing the indivisibility of truth, with the mind clinging to the two truths as different entities, the samsaric world of samsara and, the ultimate nirvana, and the skandhas, realms, etc., the dharmas of samsara, are said to be different, but they are not. Why? Because from the beginning, there has been no such constant dharma as samsara and nirvana, which are established separately. All the various forms, sounds, smells, tastes, tactile objects, and differences in dharmas in each particular place and kind, all these nominal designations, are merely the conventional truth that appears like a rainbow. But in the ultimate truth, like space, although the five colors appear separately without mixing, they are one in space. Similarly, this appearance without mixing is also the self-born wisdom, the unconditioned itself appearing as the conventional conditioned, and even when it appears as the conditioned, it is inseparable in essence from the unconditioned, so it is the nature of vajra. The second point is that the meaning of the self-nature indivisibility of truth is not made by the Buddhas, nor is it modified by the clever intelligence of sentient beings in samsara. Rather, it is the self-nature that naturally abides in the indivisibility of truth. Thus, in order to liberate the minds of those who cling to duality rather than non-duality, it is only to show the indivisibility of truth, which is far beyond the words of nominal designation and the thoughts and expressions that cling to the indivisibility of the two truths. The third part has three points: first, it shows the self-appearance of the non-duality of object and knowledge, that is, what are these that appear as object and mind separately? What appears as object and mind is also merely the self-appearance of the self-born wisdom that is free from causes and conditions. Second, it shows the non-duality of cause and effect, that is, although it appears as the fruit Buddha arising from the cause sentient beings
Chinese
实际上没有二元对立的存在。第三，阐述外内情器无二，即外器和内情等显现也都是内识，在胜义谛无别的状态中圆满。第四，阐述诸法安住于自性智慧，如是诸法安住于自性智慧，如是真俗二谛无别的状态，正如其本然。因为是道和果一切的基础，关系是本体一味之故，以获得果的甚深方便，超越了断除、遮止、修持、转变等，修持殊胜的大圆满瑜伽的见解，从而现证基果无别的果位。而且，那也不是从他处获得的，仅仅是从自己的本性中产生的。第三，章节的名称是：为了阐明俱生真俗无别的大智慧，自性任运安住的实相，断除并界定经文的词义，因此称为章节，是向上计数的第一个的意思。第二个总义，为了证悟并熟悉道路的自性安住，有三点：阐述作为因的知之体性见解，作为缘的进入之体性三摩地，以及作为暂时果的无漏持明。其中，第一，第二章阐述见解，首先顶礼并立誓，阐述实际意义，以及阐述章节的名称这三点。第一点是，对于基自生智慧，在真俗无别任运安住的状态中，以证悟见解的方式顶礼，然后立誓。三种体性中的第一种，因为见解先导，所以见解是道路的顶峰，将要阐述它的意义。第二，阐述实际意义分为两点。第一，简要阐述身体：为了那些想要证悟基、真、三者无别之智慧安住于自性的意义的人，将以十一个要点来阐述，哪十一个呢？即必要、时间和处所、因和缘、证悟的方法、名称和本体实际二者共同阐述、行为、功德、暖相、征相、证悟的程度，以及未证悟的过失。这些要点将详细地
English
In reality, there is no duality. Third, explaining the non-duality of outer and inner, vessel and contents, is that the appearances of outer vessels and inner contents, etc., are also intrinsic awareness, perfected in the state of indivisibility of ultimate truth. Fourth, explaining that all phenomena abide in their own wisdom, thus all phenomena abide in their own wisdom, thus the state of indivisibility of the two truths, just as it is. Because it is the basis of all paths and fruits, the relationship is of one essence, therefore, with the profound means of attaining the fruit, surpassing abandonment, cessation, cultivation, transformation, etc., by practicing the view of the supreme Mahāyoga, the great equality, one directly realizes the state of base and fruit being inseparable. Moreover, that is not obtained from elsewhere, but arises solely from one's own nature. Third, the title of the chapter is: In order to clarify the reality of the spontaneously present great wisdom that is the inseparability of relative and ultimate truth, residing in one's own mind-stream, the words and meanings of the scriptures are severed and demarcated, therefore it is called a chapter, which means the first in the upward count. The second general topic, in order to realize and become familiar with the self-abiding nature of the path, there are three points: explaining the view as the characteristic of knowing the cause, samādhi as the characteristic of entering the condition, and the uncontaminated vidyādhara as the temporary result. Among these, first, the second chapter explains the view, first prostrating and making a vow, explaining the actual meaning, and explaining the title of the chapter, these three points. The first point is, to the base, self-arisen wisdom, in the state of spontaneously present inseparability of relative and ultimate truth, prostrating in the manner of encountering the realization of the view, and then making a vow. The first of the three characteristics, because the view precedes, therefore the view is the supreme of the path, and its meaning will be explained. Second, explaining the actual meaning is divided into two points. First, briefly explaining the body: For those who wish to realize the meaning of the wisdom of the base, truth, and the three being inseparable, abiding in one's own nature, it will be explained with eleven points, what are the eleven? Namely, necessity, time and place, cause and condition, the method of realization, the enumeration and the essence of the two realities explained together, conduct, qualities, warmth, signs, the measure of realization, and the faults of non-realization. These points will be explained in detail.
Chinese
将身体作为根本解释并展开说明。 第二，详细解释分支，共有十一个要点。第一，关于必要性，分为两点。第一，说明必须领悟见地：如果未见到法性无边、任运成就、不可思议之义，仅以无念的禅修来进入自性根本坛城之义，那是因为不了解法性的实相，愚笨者没有正确的显现，心中充满黑暗和疑惑，心意不定，是虚假的智者。因为没有智慧之眼，是盲目的众生，在无形的巨大城市中轮回游荡。第二，说明必须通过闻思来领悟见地：如果未领悟见地就禅修，会有很大的过失。因此，就像无明的翳障一样，是智慧之眼失明。对于不理解意义的弟子，密咒金刚乘的上师就像是消除眼疾的医生，以身语意三门令其欢喜，首先获得灌顶，然后首先听闻经论，从而开启智慧之眼，必须见到所知自性坛城的见地之义。第二，关于时间和根器，分为两点。第一，简要说明：堪能的所化众生，如果是不曾修习共同乘的自性聪慧者，则成为根器；如果是通过修习乘而成为根器，那么根器敏锐者时间近，根器迟钝者时间长。修习的聪慧者是渐次的，自性聪慧者是顿悟的，这两种各自又分为渐次和顿悟两种，总共分为四种，从而进入大瑜伽玛哈瑜伽之乘。第二，详细解释分为两种：时间长久者成为修习的根器，时间短促者成为自性的根器。第一种分为两种。第一，简要说明：为了长久的时间，在化身佛的刹土的三千大千世界微尘数那么多的时间里，通过三种智慧对各种乘进行了深入的修习，安住于通达诸法实相，具有智慧之眼，因此进入玛哈。成为修习的根器，时间长久，也是通过修习所有乘的次第。
English
The body is taken as the root to explain and elaborate. Second, the detailed explanation of the branches has eleven points. First, regarding the necessity, there are two points. First, explaining the necessity of realizing the view: If the meaning of the nature of reality, which is free from extremes, spontaneously accomplished, and inconceivable, is not seen, and one tries to enter the meaning of the mandala of the ground of self-nature with only mindless meditation, then because one does not understand the reality of the nature of reality, the foolish one has no correct appearance, the mind is full of darkness and doubt, the mind is uncertain, and is a false wise person. Because there is no eye of wisdom, they are blind beings, wandering in the invisible great city. Second, explaining the necessity of realizing the view through hearing and thinking: If one meditates without realizing the view, there will be great faults. Therefore, like the cataract of ignorance, it is the blinding of the eye of wisdom. For a disciple who does not understand the meaning, the master of the secret mantra Vajrayana is like a doctor who removes eye diseases, pleasing him with the three doors of body, speech, and mind, first obtaining empowerment, and then first hearing the scriptures, thereby opening the eye of wisdom, and it is necessary to see the meaning of the view of the self-nature mandala of what is to be known. Second, regarding time and vessel, there are two points. First, a brief explanation: The capable disciple, if he is a naturally intelligent person who has not practiced the common vehicle, then he becomes a vessel; if he becomes a vessel through practicing the vehicle, then the sharp-witted person is close in time, and the dull-witted person is long in time. The practiced intelligent person is gradual, and the naturally intelligent person is sudden, and these two are each divided into gradual and sudden, a total of four types, thereby entering the Great Yoga Mahayoga vehicle. Second, the detailed explanation is divided into two types: the long-term person becomes the practiced vessel, and the short-term person becomes the natural vessel. The first type is divided into two types. First, a brief explanation: For a long time, for the number of dust particles in the three thousand great thousand worlds of the manifestation Buddha's realm, one has deeply practiced various vehicles with the three wisdoms, abiding in the understanding of the reality of all phenomena, possessing the eye of wisdom, and therefore entering Maha. Becoming a practiced vessel, the time is long, and it is also through the order of practicing all vehicles.
Chinese
并且，是终末时期情形的同时进入。第二，广说分为二：次第的次第，和次第的同时。第一有二。第一，修习先行的规矩是：简略指示的前面，时间长的次第，也即坦特罗，也就是续部《秘密藏》的论著，最后一品中说：下部乘的各个地和道，上下差别不混杂地依次排列，也是最终经由秘密藏而去的道路阶梯。差别排列是怎样的呢？天、人、声闻、独觉、菩萨的四乘，按照各自的论著不错乱地从何处必定产生，在何处必定产生呢？由秘密咒乘一个，安住于最终的果位。这样，在道路阶梯本身中，在圆满完成先行修习十度等之后，应当结合摩诃瑜伽。第二，以诀窍进入其意义的方式有三。第一，进入的基础，凡夫的八种心生起的方式是：因此，种姓不决定者，是具有信解分而没有证悟分的种姓，与一切乘的门相合而进入，并且修习的殊胜种姓，从根本上生起心的方式是：从六识中，对于业因果等什么也不懂的黑暗的意识，到不改变宗派观念的庸常之人的心生起的方式，那本身就是自性如来藏安住于自身的因，对轮回稍微生起厌离，从而处于禁食中，或者想要安乐舍弃不乐而处于禁食中。像这样，当世俗凡夫的八种心圆满并且安住之时：做一份食物是种子；向鬼神施舍是苗芽；没有亲疏地施舍是树干；充分施舍是树枝或树叶；供养上师等是花朵；伴随喜悦的施舍是果实；为了高升而守护戒律是滋养；供奉世间神是力量，这八种。其中，第一个是信仰的心，中间五个是布施的心，最后两个是戒律的心。第二，进入的因缘，总的确定是：总的来说，界，如来藏自性安住，无差别平等具有的因，以及上师善知识。