English
Without differentiation. The outer container world and the inner sentient beings both appear, and are also perfected within the nature of self-arisen wisdom. Fifth, to show that it itself is the essence of the path and the fruit. Truly speaking, as explained above, the non-dual mind-essence, the awareness of self-arisen wisdom, has naturally resided within itself since the primordial time. It is the basis of all paths that enter and practice, and all fruits that ripen and accomplish. Therefore, the base and the path are connected as means and means-born, and the base and the fruit are connected as the great essence of being. Therefore, manifesting the fruit does not exist elsewhere, but only arises from the base itself. Moreover, the definition of the ultimate indivisible truth is: what is superior is the great indivisible definition of mantra. Superior to what? Superior to the emptiness indivisibility of the lower vehicles. How is it superior? Its essence is the indivisibility of samsara and nirvana, which is superior to the non-duality of one from the lower vehicles, or the indivisibility where both are inseparable. Blessings are indivisible and spontaneously perfect, superior to one being different from another. Its characteristic is the great freedom from extremes, superior to considering the two truths of samsara and nirvana as different. Here, if we only identify a summary of the meaning of primordial purity and spontaneous perfection, then because the nature of the great essence of awareness does not form a single aspect of attachment to samsara and nirvana, or the nature of general and specific characteristics. Primordial purity is faultless or great. For example, like the sky. Without moving from that, all phenomena of samsara and nirvana, like a jewel island, are unceasingly the power of awareness, and all the greatness of the fruit manifests as the mandala of body and wisdom. Spontaneous perfection is faultless or great spontaneous perfection. Although they appear different from the perspective of function and purpose, in reality, primordial purity and spontaneous perfection are like reflections in the ocean, unmixed and the great essence of complete perfection. It says in "Clear Illumination": Like the absence of fog in the center of the sun, other than the self-appearance of wisdom, afflictions and samsara are naturally absent. So it is said. The detailed explanation can be known elsewhere. Third, to indicate the title of the chapter. Truly speaking, the name of the scripture that clearly shows how the supreme ultimate truth, the conventional truth, and the indivisible wisdom reside spontaneously within oneself.
Chinese
因为能够合适地划分章节并保持合适，所以称为“章节”。它有九个类别，其中第一个是递增计数的意思。第二，关于通达和熟悉道路的自性，有三点：阐述了作为原因的知性的特征——见地；作为条件的进入的特征——禅定；以及作为暂时结果的无漏持明。其中，第一，第二章节，阐述见地，有三点：顶礼并承诺讲述；章节的正文；以及名称。第一点是：正直。此外，对于作为基础的自生智慧，胜义谛和世俗谛无别，从一开始就无需寻找，而是自然成就的状态，以顶礼来衡量通达见地的方式，并将此与下面的文字联系起来解释。由于见地走在所有道路之前，所以称为第一。正如所说：通达见地是道路的开端。那么，《开启智慧之眼》中说：在低劣者那里，串习三界之地，依靠它，通过考察进入虚空而见到。这与先讲述禅定相矛盾吗？并不矛盾。对于智慧较低者，依靠正直之义的禅定方法，最终必须通达见地。而这里，对于智慧较高者，依靠决定性的闻思之路，见地走在前面，因此是禅定，所以没有矛盾。此外，《虚空》中说：未通达的禅定就像盲人。以及《普贤大根本续》中也说：相比禅定，通达更为重要。以及《入行论》中说：所有这些支分，佛陀都说是为了智慧的缘故。因此，为了平息痛苦，应当生起智慧。此外，作为原因的知性的特征——见地，是道路的顶峰，是接近、安乐和圆满。因此，为了讲述它的意义，必须进行闻、思、修三者。此外，《明灯论》中说：首先，通过听闻的智慧，断除内外之法的增损；中间，通过思维的智慧，使它的意义在相续中熟悉；最后，通过修习的智慧，平息执著自我的烦恼。因此，闻、思、修三者，其先后顺序是确定的。第二，章节的正文有两点：计数。第一，简要地指示身体；正直，业和命运。
English
Because it appropriately divides chapters and maintains appropriateness, it is called a "chapter." It has nine categories, of which the first is the meaning of increasing count. Second, regarding realizing and familiarizing oneself with the self-nature of the path, there are three points: elucidating the characteristic of knowing the cause—view; the characteristic of the entering condition—samadhi; and the fruition of the temporary state—immaculate vidyadhara. Among these, first, the second chapter, elucidating the view, has three points: prostrating and vowing to explain; the text of the chapter; and the name. The first point is: upright. Furthermore, for the self-arisen wisdom that is the basis, ultimate truth and conventional truth are inseparable, and from the beginning, there is no need to seek it, but rather it is the naturally accomplished state. By prostrating in the manner of measuring the realization of the view, this is connected and explained with the following words. Since the view precedes all paths, it is called the first. As it is said: Realizing the view is the beginning of the path. Then, in "Opening the Eye of Wisdom," it says: In the inferior, the ground of habituating the three realms, relying on it, one sees by examining and entering the expanse. Does this contradict the prior explanation of meditation? It does not contradict. For those of lesser intelligence, relying on the method of meditation in accordance with the meaning of uprightness, one must ultimately realize the view. And here, for those of greater intelligence, relying on the definitive path of hearing and thinking, the view precedes, therefore it is meditation, so there is no contradiction. Furthermore, in "Expanse," it says: Meditation without realization is like a blind person. And in the "All-Good Great Root Tantra," it also says: Compared to meditation, realization is more important. And in "Entering the Bodhisattva's Way of Life," it says: All these limbs, the Buddha said, are for the sake of wisdom. Therefore, to pacify suffering, one should generate wisdom. Furthermore, the characteristic of knowing the cause—view—is the supreme path, being near, blissful, and complete. Therefore, in order to explain its meaning, one must engage in the three—hearing, thinking, and meditation. Furthermore, in "Clear Lamp," it says: First, through the wisdom of hearing, cut off the additions and subtractions of outer and inner dharmas; in the middle, through the wisdom of thinking, familiarize its meaning in the continuum; finally, through the wisdom of meditation, pacify the afflictions of grasping at self. Therefore, the order of the three—hearing, thinking, and meditation—is certain. Second, the text of the chapter has two points: counting. First, briefly indicating the body; upright, karma and destiny.
Chinese
对于那些想要看到安住于自身之中的，基、真、三者无别的智慧之义的人来说，虽然通过十四个方面来展示，但杰·卓普的观点是通过十一个方面来展示的。哪十一个方面呢？即：必要、时器、因缘、证悟之方法、名称和本体真实二者共同展示、行持、功德、暖相、征相、证悟之量、过失。如果归纳起来，则是三个方面：必要、功德、暖相和征相、过失这五个是必要。时器、因缘、方法和行持这四个是证悟之方法。本体名称和量这两个是本体。上面已经对这些意义进行了分支详细的解释，并将扩展的根本放在了简略的身体之中。第二，详细解释分支，有十一个方面：见解的必要、证悟见解的时器、使证悟见解的因缘、使证悟见解的方法、见解的本体名称、行持、证悟的功德、暖相、征相、量、未证悟的过失。第一，必要有两个方面：计数。第一，排除其他，如果没有见解，就无法找到道路，因此必须证悟见解。正直。如果没有见到法性无边、任运成就、不可思议的见解之义，只是以无念来修持，想要进入自性基之坛城的意义，那是因为不了解法性的意义，是愚蠢的。在没有真实显现的情况下，由于黑暗怀疑的智慧不确定，所以具有虚假智慧的人，因为没有智慧之眼，是盲目的众生，在不可见的巨大城市中轮回行走。如《虚空光明》中所说：“未证悟而修持，如同盲人一般。”以及“没有见解的修持，如同用一年来绕地球一圈。”第二，展示了必须证悟寻求意义的闻思之见解。正直。在没有证悟见解之前修持也有过失，因此无明就像眼翳一样，使智慧之眼失明。没有见到真实意义的学徒，密咒金刚乘的上师就像是取出眼中异物的医生一样，开启
English
For those who wish to see the meaning of the wisdom that abides in oneself, which is inseparable from the base, truth, and three, although it is shown through fourteen aspects, Je Drophuk's view is that it is shown through eleven aspects. What are the eleven aspects? They are: necessity, vessel of time, cause and condition, method of realization, name and essence, the two realities shown in common, conduct, merit, warmth, sign, measure of realization, and fault. If summarized, there are three aspects: necessity, merit, warmth and sign, and the five faults are necessity. Vessel of time, cause and condition, method, and the four conducts are the method of realization. Essence, name, and the two measures are the essence. The above has explained these meanings in detail with branches, and the root of the expansion is placed in the concise body. Second, there are eleven aspects to explaining the branches in detail: the necessity of view, the vessel of time for realizing the view, the cause and condition that makes the view realized, the method that makes the view realized, the essence of the view, the names, conduct, the merit of realization, warmth, sign, measure, and the fault of non-realization. First, there are two aspects to necessity: counting. First, excluding others, if there is no view, the path cannot be found, so the view must be realized. Straightforward. If the meaning of the view of the nature of reality, which is boundless, spontaneously accomplished, and inconceivable, is not seen, and one only practices with non-thought, wanting to enter the meaning of the mandala of the base of self-nature, that is because one does not understand the meaning of the nature of reality, and is foolish. Without true appearance, because the wisdom of darkness and doubt is uncertain, that person with false wisdom, because he does not have the eye of wisdom, is a blind being, wandering and walking in the invisible great city. As it says in "Vast Expanse of Clarity": "Practicing without realization is like a blind person." And, "Practice without view is like circling the earth for a year." Second, it shows that the view of hearing and thinking, which seeks meaning, must be realized. Straightforward. There is fault in practicing without realizing the view, therefore ignorance is like a cataract, blinding the eye of wisdom. The student who has not seen the true meaning, the master of secret mantra Vajrayana is like a doctor who removes foreign objects from the eye, opening
Chinese
通过莲花生（藏文）使之喜悦并预先获得灌顶。首先，必须通过听闻经典的智慧打开智慧之眼，从而能够看到认识事物自性的坛城。第二，关于共同的根基或容器，分为两点：列举，第一是简要说明；阐述，如上所述，具备根基的被调伏者，如果他们先前已经修习过共同的乘，并且自性敏锐，成为合适的容器，那么他们证悟见地的时间就很近。如果他们先前已经修习过共同道次第的乘，虽然敏锐，但成为容器后证悟见地的时间较长。因此，修习的敏锐者是渐次的，而自性敏锐者是顿悟的。这两者各自又分为渐次和顿悟两种，总共四种方式，可以进入大瑜伽（藏文：མ་ཧཱ་ཡོ་ག，梵文天城体：महायोग，梵文罗马拟音：mahāyoga，汉语字面意思：大瑜伽）的乘。其中，时间有远近之分，根基是理解能力。这两者共同运作的方式是：如果成为自性的根基，时间就近；如果成为修习的根基，时间就远。关于这些的含义：成为自性的根基，指的是从前世开始没有修习过共同的乘，而在今生的前半段修习了四种因果大乘中的任何一种，然后在后半段进入大瑜伽，或者没有修习过，一开始就进入大瑜伽，这是自性根基敏锐者。成为修习的根基，指的是从前世开始就修习过共同的乘，并且在今生进入大瑜伽，或者在今生的前半段修习了四种出离的乘，放弃了外续三部，然后在后半段进入大瑜伽，这是修习根基敏锐者。第二，详细阐述分为两点：时间长，成为修习的根基；时间短，成为自性的根基。第一点又分为两点：列举，第一是简要说明；阐述，时间或期限，大劫的长短，相当于化身佛的清净刹土三千大千世界中微尘的数量。通过对各种乘中三种智慧的精深修习而达到卓越的境界，从而认识事物本性的，就是智慧之眼。具备这种智慧之眼，才能进入大瑜伽的殊胜乘。