English
also causes realization. This differs from the lower vehicles, which consider the metaphors and meanings to be distinct. Here, metaphors and meanings are considered inseparable, so it can be measured. Furthermore, refutation is divided into common and specific. The first is: there is no difference in essence, the aspect of the Sambhogakaya, and the reason for the metaphor, because both symbolize the visible and audible aspects of existence. If one says so, the answer is: there is a difference. The two aspects are: meeting the self-symbols of the Dharma without relying on verbal expression. This, however, relies on the explanation of metaphors, symbolizing with metaphors and establishing the meaning, so they are not the same. The second is specific, divided into refutation and response. The first refutation is: "Just as the sky cannot be grasped," and "ungraspable wind." Saying that both the sky and wind are described as symbolizing ungraspability, is it a repetition or without difference? If so, the answer is twofold. The first is: although there is no difference in the meaning being symbolized, there is a difference in the metaphor used to symbolize. The ungraspability of the sky is pervasive to all phenomena, so it is common; the ungraspability of the wind is specific. The second is: the sky is ungraspable because it is devoid of the touch that obstructs; the wind is ungraspable because it is not devoid of the touch that obstructs. Third, no matter from where it is established, the meaning is established. Straight. The reasons of valid scriptures and treatises, and the statements of reasons based on sound correspondence and inference of meaning, etc., are to know what the nature of the tenet to be proven is. In order to establish the meaning, it is established through the definition of terms such as purity and equality, and through the mode of essence such as the Great Self, and through the definition of self and general characteristics, etc., and within these categories, through the reason of inseparable nature. Thus, no matter from which angle of reason it is established, one should fully understand and comprehend the meaning of the equality of tenets. Third, the concluding instruction is twofold: Enumeration. First, teaching that one must possess the vows of understanding the view. Straight. At the time of seeing the nature of the view, destroying all attachments of partiality with the wisdom that individually recognizes them, that is, the vow not to deviate from the meaning of impartial self-appearance, and when establishing the view of the characteristic of knowing the cause, not deviating from the means of realization.
Chinese
应具有誓言。第二，劝诫要远离无意义的言辞。总之，如果要知道所有剩余的所诠释之法，那是什么呢？因为能诠释的经文和口诀的言辞能够诠释意义，除此之外没有其他的意义。那么，言辞和意义是一体的吗？言辞的声音本身不是实际事物的本质，因为言辞是心识的对境，而意义不是心识的对境。那么，声音和意义是不同的吗？最初，必须用能诠释的言辞的声音来诠释所诠释的意义，除此之外没有其他的意义。暂时，当依靠所诠释的言辞来确定意义时，不要仅仅依靠假立的名称、所诠释的言辞和所表达的声音，而要像在自己内心深处理解意义的相同性一样，相信并理解它。第三，共同宣说宗派和谬误遮障有二：计数。第一，简略地说明。正直。第三，宗派和第四，共同宣说谬误遮障的身体结构之义，应该说的是这样。第二，广说，这有二：计数。第一，证悟的宗派。正直。密咒的乘是胜于其他，无与伦比的嘛哈（梵文：Mahā，汉语：大）宗派的意义是：轮回涅槃、偏袒、相、好坏，在一切之中，不以分别念来思考，而是在无分别大平等的状态中，知晓一切所知之法为一味。因为证悟到轮回涅槃的一切法都是平等性，所以不应说和不应视为是超世间的见解的功德和世间的见解的过失，即各自的见解不一致是不同的，也不应遮止世间的见解等下等的过失，也不应接受超世间的见解等上等的功德。应当证悟法性为平等性。第二，对错误的智慧进行区分，这有二：计数。第一，谬误的基础。正直。一般来说，对于不是实相的事物执著为实相的颠倒妄想的显现，这些无数不一致的心识思考，从一开始，就对基础的实相
English
You should have vows. Secondly, it is advised to stay away from meaningless words. In general, if you want to know the meaning of all the remaining objects to be expressed, what is it? Because the words of the explanatory scriptures and instructions are able to express the meaning, and there is no other meaning besides that. So, are words and meaning one? The sound of words itself is not the essence of actual things, because words are the object of mind, and meaning is not the object of mind. So, are sound and meaning different? Initially, the meaning to be expressed must be expressed by the sound of the expressive words, and there is no other meaning besides that. Temporarily, when relying on the expressed words to determine the meaning, do not rely solely on the imputed name, the expressed words, and the expressed sound, but believe and understand it as you understand the sameness of meaning in the depths of your own mind. Third, there are two ways to jointly explain the tenets and errors: enumeration. First, a brief explanation. Straight. Third, the tenets and fourth, the meaning of the body structure that jointly explains the errors, should be said like this. Second, there are two expansions: enumeration. First, the tenets of realization. Straight. The vehicle of secret mantra is superior to others, and the meaning of the unsurpassed Maha (Sanskrit: Mahā, Chinese: Great) tenet is: Samsara, Nirvana, bias, characteristics, good and bad, in everything, without thinking with discriminating mind, but in the state of non-discriminating great equality, knowing all knowable dharmas as one taste. Because it is realized that all dharmas of Samsara and Nirvana are equality, one should not say and should not regard the merits of the transcendental view and the faults of the mundane view, that is, the inconsistencies of their respective views are different, nor should one reject the faults of the lower such as the mundane view, nor should one accept the merits of the higher such as the transcendental view. One should realize the nature of reality as equality. Second, there are two distinctions for erroneous wisdom: enumeration. First, the basis of error. Straight. In general, the appearance of inverted delusions that cling to things that are not reality as reality, these countless inconsistent mental thoughts, from the very beginning, to the reality of the base
Chinese
并非是本来就成立的自有自性。那么，如果问错觉是如何产生的？这是由于众生各自的能取和所取的显现的分别念的习气，外在所取的对境和内在能取的心的分别念繁多，如同蛛网般相互关联，从而遮蔽了实相。心性本身没有任何偏颇，但在世俗层面，却显现为错乱的错觉之体性，这就是从清净、空性、觉悟、显现的如来藏的根本意义上，因为不认识自己的本性而迷失。第二，迷失的体性本身有两种：迷失于世间人的见解和迷失于小乘的宗派。第一种有三种：迷失于各自的转生、迷失于外道的见解，以及顺带提及的其他情况。第一种有三种：叙述。第一，错觉的成立依据是合理的。陈述：这个错觉的显现，并非真实成立。立宗：因为没有从执着自我的能取和所取中解脱出来；因为烦恼被自相续束缚；因为受到生老病死四种时节之敌的摧毁；因为不真实且具有欺骗性；因为无常且变化不定；因为缺乏圣道的方便智慧；因为需要它来指示解脱之道；因为陷入难以解脱的勤奋中；即使感受痛苦，也无法被对治所摧毁，难以清净。以九种理由说明是错觉。第二，总的来说，迷失于五道。陈述：因为以九种理由产生错觉，所以对于轮回和涅槃的一切法平等性的意义，连少许都没有领悟，由于五毒烦恼在自相续中混乱地运作，导致众生在五道中轮回。第三，详细解释了迷失于三界天人的情况，这又分为三种：叙述。第一，迷失于欲界的天人。陈述：不善的十种行为是：不予而取、杀生、邪淫。言语上的妄语、离间语、恶语、绮语。贪心、害心、邪见。这些是断绝十善的，被称为断绝真正意义的敌人。如是说，因此要断除这些，主要行持十善。接受恶兆，因为行善而升天，作恶而堕入恶道，善恶因果不平等，因此，要断除不善
English
It is not established as having its own inherent existence. So, if you ask how does delusion arise? It is due to the habitual patterns of conceptual thoughts of apprehending and being apprehended by each sentient being. The external object of apprehension and the internal mind of apprehension are connected like a web with many conceptual thoughts, thus obscuring reality. The nature of mind itself has no partiality, but in the relative truth, it appears as the nature of deluded misconception. This is called straying from the fundamental meaning of the Sugata-garbha, which is purified, empty, awakened, and manifest, because one does not recognize one's own nature. Secondly, the nature of straying itself has two aspects: straying into the views of worldly people and straying into the vehicles of the past. The first has three aspects: straying into individual rebirths, straying into the views of the Tirthikas, and mentioning other related matters. The first has three aspects: Enumeration. First, the establishment of delusion is reasonable. Statement: This appearance of delusion is not truly established. Proposition: Because one has not been liberated from the apprehension of grasping onto a self; because afflictions bind one's own continuum; because one is destroyed by the enemies of the four times of birth, old age, sickness, and death; because it is untrue and deceptive; because it is impermanent and changing; because it lacks the wisdom of the noble path's means; because it needs to show the path to liberation; because one is caught in difficult-to-liberate diligence; even though one experiences suffering, it cannot be destroyed by antidotes and is difficult to purify. It is delusion because of nine reasons. Secondly, in general, straying into the five realms is shown. Statement: Because delusion arises from nine reasons, one does not comprehend even a little of the meaning of the equality of all phenomena of samsara and nirvana. Because the five poisonous emotions operate chaotically in one's own continuum, beings wander in the five paths. Thirdly, the specific explanation of straying into the gods and humans of the three realms is divided into three: Enumeration. First, straying into the gods and humans of the desire realm. Statement: The ten non-virtuous actions are: taking what is not given, killing, and sexual misconduct. Lying, divisive speech, harsh speech, and idle chatter in speech. Covetousness, harmful intent, and wrong views. These are the obstructions to the ten virtues, and are said to be the enemies of the true meaning. As it is said, therefore, one must abandon these and mainly practice the ten virtues. Accepting bad omens, ascending to higher realms through virtue, and falling into lower realms through non-virtue, the cause and effect of virtue and non-virtue are unequal, therefore, one must abandon non-virtue.
Chinese
因此，通过行持十善，便投生于欲界的天人和人类的处所。由于没有证悟平等性之义，所以在欲界中轮回。既然行持十善的果报连天人都无法获得，那么《大象狂暴续》中说，断除杀生之过能掌握寿命，获得忿怒尊吽嘎惹等十忿怒尊，这岂不是相违吗？并不相违，因为是否被证悟无我的见解所摄持，这是有差别的，所以不相违。二是迷失于色界。正直地说，没有证悟轮回与涅槃无别的广大的平等性之义，在十善的基础上，加上慈、悲、喜、舍四无量心，以及初禅的等持，修习喜乐的禅定方法，如同以理智进行观察；二禅如同喜乐之水；三禅如同呼吸之风；四禅如同远离八种过失的明澈的寂止的清澈部分。像这样，依次在各自的禅定中分别修习，却没有脱离我执。对于各自的明亮的色相之上的禅定体验，全都执着和认为是我或我所，这就会次第投生于梵天等四禅的十七处生处。其中，初禅有梵众、梵辅、大梵天三种；二禅有少光、无量光、极光净三种；三禅有少净、无量净、遍净三种；四禅有异生位的三处，圣者位另有五处。第一组是：无云、福生、广果。第二组是：无烦、无热、善现、善见、色究竟。三是迷失于无色界。正直地说，没有证悟轮回与涅槃的平等性，以及无色是轮回之法，没有了知受、想、行、识这四蕴是无我的，认为一切法都如虚空一般，因此，空无边处、识无边处、无所有处、非有非无处这四种空性禅定，是安住在理智之上的等持的禅定，那些就是有顶。