Chinese
如果不是自性法性无二而自然成就，如果可以，那么凡是自性就不是修习。凡是修习就不是自性，这样就相违了。如果这样说，这两者从同一时间来看是不能并存的，因为凡是自性就不是修习，凡是修习就不是自性。从不同方面来看是可以并存的，因为自性的敏锐根器本身也会通过修习变得更加敏锐。第四，自性的敏锐根器是否具有像天人这样众生？如果不具有，那么是否意味着像牛这样的其他众生具有？如果承认，那么就会被说成是愚痴而被排除。如果具有，那么就会过度地变得敏锐，因为据说要修习十善。如果承认，那么自性敏锐的说法就会被破坏。如果这样说，由于自性的习气，天人具有出生的殊胜根器。这样说的。将所有这些所说之义全部归纳起来，必须理解的意义是这样的：根本的意义是自生智慧，真谛三者无别的自性。根本显现是智慧灯，觉性技巧无碍的显现力，轮涅一切法不混杂而圆满。远离一多之边，显现而无自性，如海市蜃楼一般。界和根器的锐利迟钝等一切差别，在自相续中，好坏差别任何也不成立。在菩提心的体性中自然成就，安住于平等性中。意集经中说：不混杂而各自显现，完全圆满故空无我。广大经中说：一切自明菩提心，此乃教证之量。这样说，由于不了解其意义，执着的粗细厚薄的差别，界和根器的锐利迟钝的各种差别，如战场般显现，自性不确定。事物种类即便是一个，也有六种邪见和九种正见，显现任何事物的体性。详细的意图和必要性的意义要从上师口中了解。第三，共同宣说因缘有三种，计数。第一，宣说听闻、思维、见解是智慧之因，以及正直。具有法器者通过听闻之门
English
If it is not spontaneously accomplished as the non-duality of inherent nature, then it will not be. If it can be, then whatever is inherent nature is not practice. Whatever is practice is not inherent nature, so there is contradiction. If you say that, these two cannot coexist when viewed at the same time, because if it is inherent nature, it is not practice, and if it is practice, it is not inherent nature. It can coexist when viewed from different perspectives, because even the sharp faculties of inherent nature themselves are cultivated and become sharper. Fourth, does that sharp faculty of inherent nature exist in beings like gods and humans? If it does not exist, then does it imply that other beings like cows possess it? If you admit that, it will be refuted as ignorance. If it exists, then it would be excessively sharpened, because it is said that one should cultivate the ten virtues. If you admit that, then the assertion of inherent sharpness is destroyed. If you say that, due to the imprints of inherent nature, gods and humans possess the supreme faculty of birth. Thus it is said. Gathering together the meaning of all that has been said, the meaning that must be understood is as follows: The fundamental meaning is the self-arisen wisdom, the nature of the inseparability of the three truths. The fundamental appearance is the lamp of wisdom, the unobstructed manifestation of awareness and skill, where all phenomena of samsara and nirvana are completely unmixed. It is free from the extremes of one and many, appearing but without inherent existence, like a mirage. All distinctions such as the sharpness and dullness of elements and faculties, in their own continuum, without any establishment of good or bad differences. It is spontaneously accomplished in the essence of bodhicitta and abides in equality. The Gongdü says: "Unmixed, they appear separately. Completely perfected, they are empty and without self." The Gyepa says: "All is self-aware bodhicitta. This is established as the measure of scripture." Thus it is said, due to the differences in the coarseness, subtlety, thickness, and thinness of grasping that does not understand that meaning, the various distinctions of sharpness and dullness of elements and faculties appear like a battlefield, and the nature is not determined as one. Even for one kind of substance, there are six wrong views and nine correct views, the nature of appearing in any way. The detailed meaning of the intention and purpose should be learned from the guru's mouth. Third, there are three ways to show the common causes and conditions, counting. First, showing that hearing, thinking, and seeing are the cause of knowing, and being upright. Those who are suitable vessels, through the door of hearing,
Chinese
衰弱之时，以意识的思惟智慧，于词句、意义二者皆作观察之时。如是听闻经论，以耳根听闻之智慧，将词句铭记于心，并以所忆持之词句，以意识思惟其意义，且以思惟之智慧，即使仅于一刹那间，亦能了知意义之大略形态，是为粗略。于意义作精细观察，是为细致。如是，此二者之审察，乃是通达因之体性的见解，并加以确定及证悟。第二，共同生起之助缘。正直而言，能解脱续部、圣教、口诀之义的善知识，即是殊胜上师。从诸佛之圣教，以及殊胜上师之口诀等处获得引导，此即是与证悟见地共同生起之助缘。第三，相应的因。正直而言，能以甚深口诀引导之理由是，学子之心性，具有高、稳、速、利、广、阔、深七种体性，且从原始以来即已具备，此乃是从了知见地之相续中分离出来之另一部分，故确定是相应的因。第四，证悟见地之方法有二。叙述：第一，略说。正直而言，如是，以具足因缘之智慧，以眼根寻求见地之时，以确定见地之理路，衡量所量之事物，加以摧毁及磨灭，从而加以确定。对于意义错谬之恶见，以各自之分别意识，执取并消除上下各方之邪见目标，断除谬误与障碍，从而加以确定。对于无有错谬之实相，区分此玛哈瑜伽之宗义，从而接受并加以确定。第二，广说，分为三部分：以理路确定而证悟，断除谬误与障碍而执取意义之目标，以及于无有错谬之意义上确定而接受宗义。第一部分分为二：叙述：第一，略说。正直而言，以理路衡量及观察之所依，以及衡量者——以理路加以确定，以及确定无疑之成立之意义——见地，即是宗义。如是，此三种形态，是上述略说中之三者之前者
English
When weakening, when observing both words and meanings with the wisdom of mental thought. Thus, listening to scriptures, with the wisdom of hearing through the ears, holding the words in mind. And with the words held, contemplating the meaning with the mind, and with the wisdom of contemplation, even in a single instant, one can understand the general form of the meaning, which is coarse. Examining the meaning in detail is subtle. Thus, these two examinations are the nature of understanding the cause, establishing and realizing the view. Second, the co-emergent condition. To be straight, the master who liberates the meaning of the tantras, agamas, and instructions, is the noble guru. Introduction from the teachings of the Buddhas and the instructions of the noble guru is considered a condition for co-emerging with the realization of the view. Third, the corresponding cause. To be straight, the reason why one can be guided by profound instructions is that the student's mind has seven qualities: high, stable, fast, sharp, broad, vast, and deep, and has been endowed with them from the beginning. This is one part separated from the lineage of knowing the view, so it is definitely the corresponding cause. Fourth, there are two methods for realizing the view. Enumeration: First, a brief explanation. To be straight, thus, when seeking the view with the wisdom that possesses causes and conditions, measuring the object to be measured with the logic of establishing the view, destroying and obliterating it, and then establishing it. For erroneous wrong views, with the discriminating consciousness of each, grasping and eliminating the targets of wrong views from all directions, cutting off the chaff from the grain, and then establishing it. For the unerring reality, distinguishing the tenets of this Mahāyoga, and then accepting and establishing it. Second, the detailed explanation is divided into three parts: establishing and realizing through logic, cutting off the chaff from the grain and grasping the target of the meaning, and establishing and accepting the tenets by focusing on the unerring meaning. The first part is divided into two: Enumeration: First, a brief explanation. To be straight, the basis for measuring and examining with logic, and the measurer—establishing with logic, and the established meaning that is definitely reached—the view, is the tenet. Thus, these three aspects are the former of the three in the above brief explanation.
Chinese
以理证来衡量之支分广说，作为生起之基础，将身体简略地作为所诠释的。第二，广说分为四：一、列举。首先，先前出现的五种事物之所量，理证、宗派，其本身即是衡量者。二、正直。基础意义毫无错谬地圆满，清净了遮障、增长了智慧的自生导师。法身、报身、化身、现证菩提金刚身这五身自然成就的第六者，以总体的形象来调伏的眷属，自然成就的圆满持明者们，对他们宣说第六教义之语，以及意之表诠，言之词句，无别金刚，觉性加持之语这五者自然成就，在宣说之时，所量心性五语自然成就，其本身之意义，以理证来确定五语自然成就之意义，从而达成理解。确定之宗派也与五语自然成就之本身相衡量而圆满。因此，在无上密宗的体系中，真正的佛陀是五部自然成就的总集化身。真正的眷属是俱生眷属的最终道路，以及下乘的佛陀之海。真正的语是教法，以五语自然成就的方式来表达，并在成佛之时进行。此外，在《心滴》中说：“以身所开显的眷属们，各自显现的时刻不同，但对于俱生者来说，显现于同一时刻。”以及“以五语的方式显现于同一时刻。”此外，在《小道》中说：“当共同的修持达到极致时，以十五种真实的身语意加持，生起相应的信心，法轮必定会转动。在最后时刻，以五语来真实地指示先前出现的道路。”与之相似，《星算六章》中也如此说到。第二，五种事物本身随后遵循的方式，作为词语的基础或来源的方式。二、正直。证悟真谛的伟大佛陀之地的意义即是五种事物，而以符合局部的方式来证悟五种事物本身的理证，以及以词语来表达事物和方式的意义
English
The explanation of the limbs to be measured by reasoning is set forth as the basis of arising, with the body briefly stated as what is to be explained. Secondly, the detailed explanation is divided into four: enumeration. First, the object to be measured of the five pre-existing entities, the reasoning and tenets, are themselves the measurer. Second, upright. The fundamental meaning is perfectly complete without any error, the self-born teacher who has cleared away obscurations and increased wisdom. The Dharmakaya, Sambhogakaya, Nirmanakaya, Abhisambodhi Vajra body, these five spontaneously accomplished, the sixth, the general embodiment, the retinue that tames, the perfected Vidyadharas who are spontaneously accomplished, to them the teaching of the sixth meaning of speech, and the intention of symbols, the words of expression, the indivisible Vajra, the speech of the blessing of awareness, these five are spontaneously communicated, and at the time of teaching, the measurable mind itself, the five speeches spontaneously accomplished, the meaning of that very nature, by reasoning, the meaning of the five speeches spontaneously accomplished is determined and understood. The established tenet is also measured and perfected by the five speeches spontaneously accomplished themselves. Therefore, in the system of Anuttara Yoga Tantra, the actual Buddha is the general embodiment of the five families spontaneously accomplished. The actual retinue is the ultimate path of the co-emergent retinue, and the ocean of Buddhas of the lower vehicle. The actual speech is the teaching, expressed in the manner of the five speeches spontaneously accomplished, and is done at the time of enlightenment. Furthermore, in the Thug Thig it says: "For the retinues opened by the body, the times of individual manifestation are different, but for the co-emergent ones, it appears at the same time." And "It appears at the same time in the manner of the five speeches." Furthermore, in the Lam Chung it says: "When the common practice is completed, with the blessing of the fifteen true body, speech, and mind, the corresponding faith arises, and the wheel will surely turn on the earth. At the final moment, the five speeches will truly indicate the path that appeared earlier." Similarly, it is said in the sixth chapter of the Spar Khab. Second, the way in which the five entities themselves are subsequently followed, as the basis or source of words. Second, upright. The meaning of the great Buddha-land of seeing the truth is the five entities, and the reasoning of how to realize the five entities themselves in accordance with the partial manner, and the meaning of things and ways expressed in words
Chinese
提供是，用词语的论证通过五种实在的论证来象征，随后进入的方式是词语论证的来源基础。第三，建议必须通过词语的方式来确定这五种实在的进入方式。正直。最终，与道路相伴的轮，以先前出现的教法五种自然成就的声音，通过实在的身来衡量意义，论证，宗义的意义。轮２实在１那个，以五种自然成就的声音，实际上沟通意义的胜者，意传先前出现成佛。在那之后，以一致进入的方式，通过词语的方式确定五种实在的意义，对于教法也譬如烧金辨真伪，切断辨有无杂质，摩擦辨有无锈迹，在土地上像认识金子一样认识金子。因此，必须通过词语的方式良好地考察并确定这五种实在的意义的进入方式。第四，通过方式词语的方式来确定的实在有三种：所量、论证，以及通过它所确定的宗义。第一，显示所量四种考察分为二：确定所量的稳固基础，以及消除对它的辩论的过失。第一分为三：计数。第一，显示考察的基础，正直。先前出现的五种实在的意义，也必须通过随后的方式词语的论证来完全考察和研究的基础是。对此，身体上以眼睛的感官等六种感官为所依，在色等六种境中，以眼睛的色相等六种识和十八者，这一切法。如此，境、感官、识等，除了心性自显之外，那些成立为自性有，并非如此，因为誓言论证为什么呢？因为真实意义的阿赖耶识的形象，没有阻碍地自显的觉性，自生智慧本身，内外境和识的各种事物没有阻碍地自显的缘故，因为不认识自显本身，所以有轮回恶执的显现，以及涅槃善执的显现，这两者必须用论证来考察和研究。而且，轮回是包含容器产生的境和外在显现，以及蕴、界、处