English
Through combination, everything that arises naturally is spontaneously accomplished. As it is said in the Vajra Mirror, "The determination of the ground, path, and essence is established in three aspects." Secondly, regarding the instructions, the Lamp of Experience says, "The ground itself is the reality of the essence, the path of diligently striving for meaning, and the body of the manifest result is established." Thirdly, regarding reason, Nyeton Chokyi Senge says, "The ground is what abides from the beginning, the path is what enters, and the fruit is what matures and becomes manifest. From this very thing, it is differentiated by entering and emerging." Tsangpa Byiten says, "Accomplishment, progression, and entry." Therefore, the ground is what becomes the source, the path is what progresses, and the fruit is what is ultimate. Tsangpa Wobar says, "The ground is what abides from the beginning and becomes the source. From this very thing, the self-existing wisdom is self-abiding." The path is what enters and progresses; seeing there and entering there is called the spontaneously accomplished path. The fruit is what is desired and ultimately fulfilled, called manifestation, and the characteristics of the ultimate fruit are explained. Again, some say that the ground is what abides to be determined by the path, the path is what knows the ground and accomplishes the fruit, and the fruit is what is accomplished and ultimate. Furthermore, one that becomes the ground of the path and fruit is the ground, one that becomes the path of the ground and fruit is the path, and one that becomes the fruit of both the ground and path is the fruit. Lama Leton Drupawa Bum says that in terms of speech, the ground is what abides as the basis of imputation for both samsara and nirvana. As it is said in Sparkhab, "The ground is because it becomes the basis of imputation." The path is what knows the ground and accomplishes the fruit, and this is imputed to knowing and accomplishing. The ultimate fruit is what has exhausted the two faults and cannot be produced, and the fruit is what has exhausted the two faults of the ground and path. Thus, are the three, ground, path, and fruit, one or different? If they are one, it contradicts the division into three, ground, path, and fruit. If they are different, then there is no connection between the three. If asked this way, the essence of the meaning is one, but the differences in function are distinct. The ground is the part that abides from the beginning but has not yet manifested. The path is the part that realizes and practices it. The fruit is
Chinese
是究竟且显现的。 第二，详细解释分支。 这有三个方面：基础智慧安住于自身，道路是证悟并熟悉自身安住之法，果实是自身安住显现，即佛陀的意旨。 第一章，基础智慧安住于自身，有三个方面：计数。第一，简要指示。正直。对于前面所说的，首先是基础智慧安住于自身，通过详细阐述分支的方式。 为了让有缘者详细了解基础意义，如下所示：第二，详细解释正文，有三个方面：自性智慧安住于自身，未能证悟而迷惑的方式，即使迷惑，道路和果实也不在其他地方，而是安住于自身。 第一方面有两个：自宗，一切基础法皆为心性自显，无有轮回与涅槃之二，以及他宗，对基础轮回与涅槃持不同观点，并对其进行批评。 第一方面有两个：计数。第一，承认基础轮回与涅槃是任运自成。正直。而且，这包含十方和四时的轮回与涅槃的法性之自性法性，本来就是如来四十五佛的身和智慧任运成就的自性。 第二，详细解释其理由。 正直。其原因是轮回是心。 为了证明这一点，有三个方面。经文方面：出自《广大经》：一切皆为自明菩提心，这是经文的量。 口诀方面：出自《三次第》：一切的体性都是心，如黄金的例子一样，没有二元性。 理证方面：出自《揭露隐蔽》：显现是心，因为显现于心。出自《经验之灯》：显现于心是心，除了心之外没有其他法。 涅敦说，显现是心，因为自明本身显现于一切处。出自《火花》：自明在一切处力量不减，是自性显现。 因此，一切心性智慧的自性，粗大的有情之我和细微的法之我，二者皆不成立。 如果无我，因此如来也是不可思议的。 那么，基础是否会堕入涅槃的终点？
English
is the ultimate and manifest. Second, to explain the branches in detail. There are three aspects to this: the base wisdom abiding in itself, the path is the method of realizing and familiarizing oneself with the self-abiding, and the fruit is the self-abiding manifesting, which is the intention of the Buddha. Chapter One, the base wisdom abiding in itself, has three aspects: enumeration. First, a brief indication. Straightforward. Regarding what was said earlier, first, the base wisdom abiding in itself, through the means of elaborating on the branches in detail. In order for fortunate ones to understand the base meaning in detail, it is as follows: Second, to explain the text in detail, there are three aspects: the nature wisdom abiding in itself, the way of being confused by not realizing it, and even if confused, the path and fruit are not elsewhere, but abide in oneself. The first aspect has two: the self-view, the base of all dharmas is the mind itself, self-appearing, without duality of samsara and nirvana, and the other-view, criticizing those who hold different views on the base of samsara and nirvana. The first aspect has two: enumeration. First, acknowledging that the base of samsara and nirvana is spontaneously accomplished. Straightforward. Moreover, this nature of dharmata of samsara and nirvana, encompassing the ten directions and four times, is itself the essence of the spontaneously accomplished bodies and wisdoms of the forty-five Buddhas of the Tathagata from the very beginning. Second, to explain its reasoning in detail. Straightforward. The reason for this is that samsara is mind. To prove this, there are three aspects. From the scriptures: From the Extensive Sutra: All is self-aware bodhicitta. This is the measure of the scriptures. From the instructions: From the Three Successive Stages: The essence of all is mind, like the example of gold, there is no duality. From reasoning: From Piercing the Husk: Appearance is mind, because it appears in the mind. From The Lamp of Experience: What appears in the mind is mind, because there is no other dharma apart from mind. Nyéton said, appearance is mind, because self-awareness itself appears everywhere. From The Spark: Self-awareness, whose power is unceasing in all things, is self-appearing. Therefore, the very nature of all mind-wisdom, the coarse self of the person and the subtle self of the dharma, both are not established. If there is no self, therefore the Tathagata is also inconceivable. Then, will the base fall into the extreme of nirvana?
Chinese
如果有人问：轮回的器情世界，不执著为自性自相，因为它们是觉性自显的智慧显现，因此，涅槃不是在轮回之外另外存在，而是轮涅无别。拉贤中说：轮回本净是珍宝洲，涅槃不可言说。二是对于轮涅是他体，进行破斥分二：分说。第一，轮涅自性是他体的过失。如果有人说：轮涅无别，既然如此，轮涅二者的体性各异，传承各异是不成立的，通达实相，证悟空性，显现殊胜无别法身自性。轮涅各自的自性显空确定是他体。那么，用听闻、思维、修习获得圆满正等觉的道，也不能将轮回转变为涅槃。第二，本体是他体的过失，带比喻。如果有人说：不颠倒证悟，到达真实地的涅槃和颠倒证悟的轮回二者，如自宗一样，本来轮涅二者的本体安乐痛苦就是他体。那么，轮回不能用道来改造，转变为涅槃。比如，用宝珠供养玛瑙，也不会产生宝珠的功德一样，如果轮涅是他体，轮回中就不会产生涅槃，因为是他体的缘故。二是对于没有证悟而迷惑的方式。如果有人问：轮涅是他体有何过失？因此，无别是这样的，迷惑的方式如下面所说一样迷惑。共有九种，即迷惑的因、缘、方式、比喻、词义、本体、过患、时间和再三宣说。第一是：俱生无明不识真如，遍计无明以颠倒执著的能取所取如绳索一般，以束缚轮回的因生起轮回的本体。第二是：善、非善、无动的三业和五毒烦恼等八种缘，生起轮回的差别。第三是：外在十二缘起，是与因相关的六种。
English
If someone asks: The vessel and essence of samsara are not regarded as having self-nature and self-characteristics, because they are the manifestation of the wisdom of self-manifestation of awareness. Therefore, Nirvana is not something that exists separately from samsara, but is inseparable from samsara and Nirvana. It says in La Xian: Samsara is inherently pure, a treasure island. Nirvana is unspeakable. Second, there are two criticisms of the otherness of samsara and Nirvana: Enumeration. First, the fault of the otherness of the nature of samsara and Nirvana. If someone says: Samsara and Nirvana are inseparable, since this is the case, it is not established that the two types of samsara and Nirvana are different and the traditions are different. Understanding the reality, realizing emptiness, and manifesting the supreme inseparable Dharmakaya nature. The self-nature of samsara and Nirvana is definitely other. Then, the path to attaining complete and perfect enlightenment through hearing, thinking, and meditating cannot transform samsara into Nirvana. Second, the fault of the otherness of the entity, with metaphors. If someone says: The Nirvana that does not invert and realizes and reaches the real ground and the samsara that inverts and realizes, like the self-sect, the essence of the happiness and suffering of the two Niras is originally other. Then, samsara cannot be transformed into Nirvana by the path. For example, offering agate with jewels will not produce the merits of jewels. If samsara and Nirvana are other, Nirvana will not arise in samsara, because it is other. Second, the way of confusion for those who have not realized it. If someone asks: What is the fault if samsara and Nirvana are other? Therefore, being inseparable is like this, and the way of confusion is as confused as what is said below. There are nine types in total, namely the cause, condition, method, metaphor, meaning, entity, fault, time, and repeated declaration of confusion. The first is: Co-born ignorance does not recognize reality, and the grasping and grasping of perverted clinging by pervasive ignorance is like a rope, and the cause of binding samsara arises from the essence of samsara. The second is: the three karmas of good, non-good, and immovable, and the five poisons of afflictions, etc., are the eight conditions that give rise to the differences of samsara. The third is: the twelve external links are the six links related to the cause. The fruit
Chinese
以六种关系的方式流转。内部的十二缘起是：无明，行，识，名色，六入，触，受，爱，取，有，生，老死。这样，十二支对有身者来说是实际的，对无身者来说是以习气的方式流转，这就是流转的方式。第四个是，像车轮一样。第五个是，在三界中反复轮回，所以叫做轮回。第六个是，外在的器世界和内在的有情众生，以不同的欲望显现的众生。第七个是，因贪求安乐的执着和畏惧痛苦的煎熬而困顿，远离了圣道。第八个是，造作轮回的起始时间无始以来，在所有四个时期都偏离了正确的意义。也就是说，从无始无终以来，因为没有证悟正确的意义而偏离。第九个是，像这样在轮回中迷惑时，自性心性从法身和智慧之外转变并且没有退失地反复思量。在这个时候，对于迷惑的根本是否存在的考察有两种：驳斥他宗和他宗的建立。第一种有三种：驳斥认为迷惑的根本存在，不存在，以及从非二元的一方产生迷惑。第一种是，如果说在基上存在着具有自性的迷惑根本无明，由此而产生迷惑，那是不合理的。因为《心髓明点》中说：‘能调伏、能自在的人们啊，从心性无所缘中，说事物自性为基，那样的传承将堕入常边。’因此，基的自性会陷入成为具有自性的迷惑根本无明，基会堕入轮回的边，道路不能通过闻思修三者来消除，基会陷入与轮回和涅槃的差别，会陷入小乘声闻和自证的宗派，会堕入外道的常边等等过失，因为本来就认为迷惑的根本是自性的。第二种是，如果说从迷惑根本的自显现不存在而产生迷惑，那是不合理的。因为《心髓明点》中说：‘推动者是任运自成，与此不符而分别执着，就像那不可能存在一样，说基上本来就没有，说在执着心的层面上没有，无论是哪种否定都是断见。’