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以及等等各别差别的支分法。因为是自证智菩提心的自性大本体的缘故。没有舍弃显现，具有一切相的，以证悟大空性的意义的智慧。没有舍弃显现为实物的痛苦，具有的同时，在自相续中不观待，以远离的缘故，那个意义就叫做大乐至上的意。而且譬如虚空空旷而开阔空间一样，要知道一切所知法本来没有遮障而明亮，本体是空性的智慧。第二，如明镜般的智慧，不分别。至上的意义。一切法总相和自相无别的法，一切境和有境没有分别。譬如明镜清澈，面容的影像如何显现一样，四种现量一切之最胜，以自证智现量证悟。那个就叫做不分别至上的意。第三，平等性的智慧，大平等至上的意。譬如五大种，无论好坏和功过一切平等一样。对于轮回涅槃的一切法，不分别好坏的过失，没有取舍而以平等性了知。一切时中，意是法性平等性的状态中，意不改变，那个就是不改变的意，或者大平等至上的意。第四，成所作智度化有情是。不分别佛和有情的大悲心中，调伏者的导师和，所调伏者二者本体一个自性有联系。佛陀本身的意是从平等性的法界中，了知所调伏者不是他人，像路人一样，为了所调伏者的利益，没有作为和作者的勤作，以四种事业，度化有情从轮回中解脱的大悲心，就是度化有情的大悲心。第五，妙观察智不退转金刚的意。境法性离戏论和，有法心的一切执着全部。远离他执。有法自相和，法性总相和，无别同时
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And so on, the various divisions of the branches. Because it is the great essence of self-awareness, the Bodhicitta. Without abandoning appearance, possessing all aspects, with the wisdom that realizes the meaning of great emptiness. Without abandoning the suffering that appears as objects, while possessing it, it is not observed in one's own continuum, and because of being separated, that very meaning is called the great bliss, the supreme mind. Moreover, just as the sky is empty and opens up space, all knowable things are clear from the beginning without obscurations, and the essence is the wisdom of emptiness. Second, mirror-like wisdom, non-discrimination. The supreme meaning. All dharmas, the general and specific characteristics of all dharmas are inseparable, without discrimination between object and subject. Just as the image of a face is clear in a clear mirror, the best of all four kinds of direct perception is realized directly by self-awareness. That is called the supreme mind of non-discrimination. Third, the wisdom of equality, the great equality, the supreme mind. For example, just as the five great elements are equal in all good and bad qualities. For all the dharmas of samsara and nirvana, without distinguishing between good and bad faults, knowing with equality without acceptance or rejection. At all times, the mind is in the state of the equality of dharmata, and the mind does not change. That is the unchanging mind, or the great equality, the supreme mind. Fourth, the wisdom of accomplishment, liberating beings. In the great compassion that does not distinguish between Buddha and sentient beings, the teacher who tames and the one to be tamed are connected as one essence. The mind of the Buddha himself is from the realm of equality, knowing that those to be tamed are not others, like a passerby, for the benefit of those to be tamed, without the effort of action and agent, with four kinds of activities. The great compassion that liberates beings from samsara is the great compassion that liberates beings. Fifth, discriminating awareness, the unwavering vajra mind. The object, the nature of reality, is free from elaboration, and all the grasping of the subject, the mind. Separated from other grasps. The self-characteristic of the subject and the general characteristic of the nature of reality. Inseparable at the same time.
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在何处能清楚地了解理性的例子呢？ 例如，就像天空中出现彩虹一样，无论自相还是共相，都清晰、空明、无别、不混杂地显现，这就是光明与空性不可分割的金刚之心。详细内容请参阅《总纲》第三十四品。第四，功德有五种：第一，具有功德的净土。包含十方三时的所有法，过去全部，现在不全部，未来没有剩余。因为不是在自相续中成立，而是觉性自显现的缘故。心性之本体如意宝般，如所思所想显现的众多功德，就像一小片云彩的集合，使十方世界的所有一切都显现为清净的佛土。第二，宫殿。一切广大果位的功德，不费力气自然成就且圆满，作为觉性自显现之所依的宫殿之处的本体。外在所取的境与内在执着的心二者分离，依靠自明觉性，与本尊以及具有本尊的宫殿无二无别，这就是一切佛的住所，是处所的自性。第三，装饰。因为没有舍弃五妙欲等任何事物而自然圆满，所以各种各样的显现不会停止，这就是自性大坛城的庄严。第四，光芒。因为佛陀的五种智慧的自性没有被三种障碍所遮蔽而光明，所以白色、黄色、红色、蓝色、青绿色、像水晶或银色的光芒向十方放射出六十种光芒，各种各样的光芒遍布十方，使自性显现。第五，具有功德的坐垫。因为十力、四无畏、四神足、十自在、四事业等一切果位的法自然成就且圆满，所以坐垫是五种有情各自显现的差别。第五，事业有三种。第一，确定所化众生。为了调伏所有应调伏的众生，事业的活动显现出许多差别，如果归纳起来有四种：所化众生不寂静、愤怒、不悦意、寿命福德衰减。第二
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Where can one find a clear example of reasoning? For example, just as a rainbow appears in the sky, whatever is self or general, appears clearly, emptily, inseparably, and unmixed. This is the indivisible clear-void, the supreme vajra heart. For details, see chapter thirty-four of the General Treatise. Fourth, there are five qualities: First, the pure land with qualities. All phenomena encompassed by the ten directions and three times, all past, not all present, and no future remaining. Because it is not established in one's own continuum, but is the self-appearance of awareness. The essence of mind itself is like a wish-fulfilling jewel, with many qualities appearing as one thinks and imagines. Like a collection of small clouds, it causes all the realms of the ten directions to appear as pure Buddhafields. Second, the palace. All the qualities of the great fruition are effortlessly and spontaneously accomplished and perfected, being the essence of the place of the palace, the support of the self-appearance of awareness. Being free from the duality of external objects and internal mind, relying on self-awareness, inseparable from the deity and the palace possessing the deity, this is the dwelling place of all Buddhas, the nature of the place. Third, ornaments. Because nothing is abandoned, including the five desirable qualities, but is spontaneously perfected, the various appearances do not cease. This is the ornament of the great mandala of self-nature. Fourth, rays of light. Because the nature of the five wisdoms of the Buddha's mind is not obscured by the three obscurations, it is luminous. White, yellow, red, blue, turquoise, like crystal or silver, sixty kinds of light radiate in the ten directions. Various rays of light pervade the ten directions, making the self-nature clear. Fifth, the seat with qualities. Because all the qualities of the fruition, such as the ten powers, four fearlessnesses, four miraculous feet, ten powers, and four activities, are spontaneously accomplished and perfected, the seat is the self-appearance of the distinctions of the five kinds of beings. Fifth, activity has three aspects. First, identifying those to be tamed. In order to tame all beings to be tamed, the activities of actions appear in many different ways. If summarized, there are four: those to be tamed who are not peaceful, angry, displeased, and whose life and merit are diminished. Second
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以适合的方式行持调伏的四种事业，并且每一种事业都自然具备五种差别，这是因为有四种调伏方法，即寂静、增益、怀爱、猛厉四种作用，也就是平息恶念，诛杀不驯服者，令人信服并加以控制，增进寿命和福德。像这样，随顺众生根器而调伏他们。四种事业各有不同的差别，每一种事业都自然具备寂静、增益、怀爱、猛厉五种功德。也就是寂静的寂静，寂静的增益，寂静的怀爱，寂静的猛厉，寂静的自然成就的事业五种。其余四种也同样配对，以五种方式显现在所化众生面前。第三，显示调伏者显现为五种部族，没有偏颇。这四种事业中，寂静的事业属于佛部，增益属于宝生部，怀爱属于莲花部，猛厉属于金刚部，这四部持有各自的特征。第五种事业部，五种事业全部自然成就。像这样，四种部族调伏所化众生，是从寂静、增益、怀爱、猛厉的角度来讲述调伏众生的，并非局限于某一特定部族，而是每个部族都能调伏一切众生。第二，获得果位后的意境有两种，第一种是超越下乘道的殊胜果位，即第六金刚持，是普遍展示如何超越下乘果位。在下乘道修持到最后，获得如金刚萨埵等补处菩萨，乃至成佛。虽然在所化众生面前，他们的身、语、意、功德、事业只显现五部中的一部分，但五部圆满，超越这一切的，即五身自然成就的第六佛，是所有佛的本体的总集。那么，如何解释过去、现在、未来三世诸佛呢？ 过去已逝的佛，未来将要出现的佛，以及现在住世的佛，这些说法只是为了引导所化众生而作的方便之说。究竟而言，被称为佛的第六
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Acting appropriately in the four activities of subduing, and each of the four activities is naturally endowed with five distinctions. Because there are four methods of subduing, namely, the four actions of pacifying, increasing, magnetizing, and wrathful, which are to pacify evil thoughts, to subdue the untamed, to make them believe and control them, and to increase life and merit. In this way, they tame beings according to what is appropriate for them. The four activities have different distinctions, and each of the four activities is naturally endowed with the five qualities of pacifying, increasing, magnetizing, and wrathful. That is, the pacifying of pacifying, the increasing of pacifying, the magnetizing of pacifying, the wrathful of pacifying, and the five activities of naturally accomplishing pacifying. The other four are also paired in the same way, appearing to the beings to be tamed in five ways. Third, it shows that the subduer appears as five families without being biased. Among these four activities, the pacifying activity belongs to the Buddha family, the increasing belongs to the Ratna family, the magnetizing belongs to the Padma family, and the wrathful belongs to the Vajra family, and these four families hold their respective characteristics. The fifth, the Karma family, all five activities are naturally accomplished. In this way, the four families tame the beings to be tamed, which is described from the perspective of pacifying, increasing, magnetizing, and wrathful, and it is not limited to a specific family, but each family can tame all beings. Second, there are two kinds of intentions after obtaining the fruit. The first is the supreme fruit that transcends the lower vehicle path, that is, the sixth Vajradhara, which is a general demonstration of how to transcend the lower vehicle fruit. At the end of the practice of the lower vehicle path, one obtains the Successors Bodhisattvas such as Vajrasattva, and even attains Buddhahood. Although in the eyes of the beings to be tamed, their body, speech, mind, qualities, and activities only show a part of the five families, the five families are complete, and the sixth Buddha, who transcends all of this, that is, the naturally accomplished five bodies, is the totality of the essence of all Buddhas. So, how to explain the Buddhas of the past, present, and future? The Buddhas of the past who have passed away, the Buddhas of the future who will appear, and the Buddhas of the present who are living, these statements are just expedient words made to guide the beings to be tamed. Ultimately, the sixth one called Buddha
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嘎巴的意旨安住之方式是从一与异中解脱，安住于言语宣说、以思维思虑及口语表达之边际之外。第二，广说，其有三：破斥他宗观点，安立自宗观点，以及对彼之诤论的止息。第一有二：第一，略示。所谓需讲述的仅是其中一部分意义为何？为了调伏正直之所化，如前者中观和后者后部续部的佛陀之意义，就像这样。第二，广说有二：第一，破斥认为续部是一的观点。中观派认为，胜义谛的真理，离戏的空性，唯独以此达到究竟，获得法身作为果，然而，因为彼并非是究竟的果，譬如，将先前的水倒入后面的水中，融为一体一样，胜义中，三时诸佛全部都成立为空性，并非仅仅是唯一的因。第二，破斥认为续部是他异的观点。从中观派中分离出的另一部分，即唯识宗和后部密续的世俗谛的真理，唯独以究竟的色身作为果，如果这样认为，因为彼并非是究竟的果，就像木头的火焰一样，在修习意旨的续部时，各自不同的智慧，不会成立为不同的部分和种类。是从种类他异中解脱出来的。第二，自宗有二：第一，于二谛无别上自在。在此，于证悟大（梵文，Mahā）之基义二谛无别的意义上自在时，自利之法身与利他之色身二者的事业是无二的，因此，二谛并非各自成立。第二，获得彼究竟果之方式。到达如实之基二无别的意义，究竟之方式是：显现世俗，空性胜义的边都不趋向，因此远离一切边且任何都不阻碍，显现与一切边都相应，智慧自性安住本身远离一切执着的边，在自证的现量中做到，将此果称为佛陀意旨的执着之名，而佛陀意旨的体性是，安住于一与异这样的状态，说和表达都是困难的。第三，诤论的止息有二：第一