Chinese
《次第三解说》。 《次第三解说》。 《次第三解说》完毕。顶礼吉祥普贤！从吉祥幻化之义中，次第三者之纲要，如目标、象征、星窗般，以简短之语阐释广大之义。我将以我所理解的清晰程度，汇集词句之分支；并以我所能及的理解力，为未来之义而宣说。顶礼吉祥金刚萨埵！这是导师比玛拉为自他二利，以证悟与本尊金刚萨埵相会，譬如水中注水一般。 “基、道、果俱全之法”，意为所有基之法，其真如远离一切边而安住。以两种方式修持道，是为了能够获得。佛之身与智慧，譬如农夫之秋收，是为果。 之后，为了询问三法之义，为了产生信任之回答，为了各自成就，而立下誓言，为了了知意义之实相，为了最终推导出理由之意义，为了确定的圣言以及最初的回答，为了证悟自之智慧之门，因此承诺接受上师之教导。询问、回答、立誓并最终推导，从圣言、口诀、理路之门，为了证悟而作详细解释。如是说。 首先展示两种方式，即在法之基、道、果三者之数的第一个中，若作区分，则展示为两种方式：本体之基与分别之基。首先展示本体之基，其中基之自性是无二之菩提心，即轮回与涅槃之所有法，皆被展示为心性之本体，如黄金之比喻，完全断绝其他名言。所谓“体性”，即无二之本体，一切显现皆醒悟，如是不可阻挡般，以真如印封，故本体不变，从有无中解脱。解释定义与比喻，即轮回与涅槃之所有法，本体皆是真如，尽管显现为二元，但一切不可阻挡皆是基。因
English
The Explanation of the Three Stages. The Explanation of the Three Stages. The Explanation of the Three Stages is complete. Homage to glorious Samantabhadra! From the meaning of glorious illusion, the essence of the three stages, like a target, a symbol, a star window, explaining the vast meaning with few words. I will gather the branches of words and meanings to the extent of my clear understanding; and with the power of my realization, I will explain for the sake of future meaning. Homage to glorious Vajrasattva! This is so that the teacher Vimala, for the sake of both self and others, meets Vajrasattva through realization of the deity of commitment, like pouring water into water. "The Dharma complete with ground, path, and fruition," means that the suchness of all the ground dharmas abides, separated from all extremes. The path is practiced in two ways, in order to be attained. The Buddha's form and wisdom are like the autumn harvest of a farmer, which is the fruit. Then, in order to inquire about the meaning of the three dharmas, to generate a trustworthy answer, to make vows for individual accomplishment, to know the reality of meaning, to ultimately derive the meaning of reason, to have definitive scriptures and initial answers, and to realize the door of one's own wisdom, therefore, to accept the guru's teachings. Inquiry, answer, vow, and ultimate derivation, from the doors of scripture, oral instructions, and reasoning, an explanation is made to realize it. Thus it is said. First, two aspects are shown, that is, in the first of the three numbers of the ground, path, and fruit of Dharma, if divided, it is shown as two aspects: the ground of essence and the ground of imputation. First, the ground of essence is shown, in which the self-nature of the ground is the non-dual Bodhicitta, that is, all the dharmas of samsara and nirvana are shown to be the essence of mind itself, like the example of gold, completely cutting off other terms. "Characteristic" means that the non-dual essence, all appearances awaken, like that which is unstoppable, sealed with suchness, therefore the essence does not change, liberated from existence and non-existence. Explaining the definition and examples, that is, all the dharmas of samsara and nirvana, the essence is suchness, although appearing as dual, all that is unstoppable is the ground. Cause
Chinese
此后，未造作的常时刹那，没有它未曾做过的。如是说。彼喻示之譬如一切是心性之故无有方所，暂时略为随顺方所，如虚空与大海及珍宝等。彼等具有多种法，故当取为譬喻。当以显现之方式而了悟者，即由显现如是之自性，任何显现皆不遮止，故显现如如意树。如是之义当了悟者，轮回与涅槃，以有差别之二过失生起之故，经中说非为各别。若谓各别自性有过失，则以真正之道亦不能治。如是说：烦恼当断及菩提当成皆无有。如是等。标示二基之法者，即是轮回与涅槃。彼为道所假立，故为基。为了知轮回之体性，故说轮回之因缘与自性等语。其中，轮回之因是基，即相续之因，和合之因，及近取之因。彼等是生起与成熟之四法之因。缘即是业与烦恼，福德之业如十善等，非福德之业如十不善等是所欲。不动之业，世间之禅定与等至等是色界与无色界。烦恼是立即为对境所染之五种与三种。为何耶？为使习气成熟且苏醒之空缘之故。自性是器为五大所摄，及有情错乱为五种，即是显现之诸法。譬如，二者，彼轮回之譬如水车或车轮。蔓延如根等如火。体性是具有生、老、病、死，是生灭之法。作者是刹那之相续，彼与观察之分别念等相应，故显现是作者，即是业。如何流转耶？欲界诸有情以十二缘起。色界与无色界亦有以六物与三物而流转之说。亦有以十二细分而流转之说。
English
Thereafter, the unfabricated, constant moment, there is nothing that it has not done. Thus it is said. The example illustrating that is, since everything is of the nature of mind and without direction, for a while, in approximate accordance with direction, like the sky, the ocean, and jewels, etc. Those have many qualities, so they should be taken as examples. What is to be understood through the manner of appearance is that from the very nature of appearance as it is, no appearance is obstructed, so appearance is like a wish-fulfilling tree. What is to be understood as such a meaning is that samsara and nirvana, because the two faults of difference arise, the tantras say that they are not separate. If it is said that separate natures have faults, then they cannot be cured by the true path. It is said, like: There is no abandoning of afflictions and no accomplishing of enlightenment. Like that. The dharma that indicates the two bases is samsara and nirvana. That is imputed by the path, so it is the base. In order to know the characteristics of samsara, the words such as the cause, condition, and nature of samsara are spoken. Among them, the cause of samsara is the base, that is, the cause of continuity, the cause of association, and the cause of close acquisition. Those are the cause of the four dharmas of arising and maturing. The condition is karma and afflictions, meritorious karma such as the ten virtues, and non-meritorious karma such as the ten non-virtues are desired. Immovable karma, worldly meditations and samadhis, etc., are the form and formless realms. Afflictions are the five and three that are immediately tainted by objects. Why? Because of the empty condition that ripens and awakens the habitual tendencies. The nature is that the container is encompassed by the five elements, and sentient beings are mistaken for the five types, which are the appearances. For example, the two, that is, the example of samsara is like a water wheel or a chariot wheel. Spreading like roots, etc., is like fire. The characteristics are having birth, old age, sickness, and death, and are of the nature of arising and ceasing. The agent is the continuum of moments, and since it is endowed with the discriminating thoughts that examine it, appearance is the agent, that is, karma. How does it revolve? The desire realm beings through the twelve links of dependent origination. It is also said that the form and formless realms revolve through six and three objects. It is also said that it revolves through twelve subtle divisions.
Chinese
索！以器与情器二者。经中说：内外缘起二者转。第二是远离圣道和感受痛苦。轮回的时间是从无始无终的时间开始的。为了以九种意义确定轮回的特征，世尊也说了。涅槃的词句是，如果观察，自性不成立，如果思考，一切都会显现，因此是远离诸边的。词义是，因为远离生老病死的痛苦，简而言之就是没有痛苦的折磨。种类有两种：一方面的涅槃，即小乘；以及非逝灭的涅槃，即大乘的果。显现之处有两种：显现为化身和显现为自性。化身显现于何处？显现于应调伏者所依赖的迷惑者。自性显现于自然成就的持明者和如来本身。象征它的例子是：如同渡过大河或从监狱中解脱。不成立的道理是，显现于迷惑者的一切是不真实的。经中说：智慧的游舞等，胜者现证救护者，加持显现也是如此。这些是通过所知来了解的，因此归纳为知的特征。第二，为了成立基础并证悟，宣说了道，即宣说了中观的种类。以三种中观道，以应调伏者的想法显示为二：解脱道依赖于听闻和思维，方便道依赖于诀窍和灌顶。以“中观的第一个”这四个词语显示了数量，因为容易理解所以没有写。其中，以证悟来决断的是见道，修习的是修道。其中，以证悟来决断的是这样：自己的自性是胜观的智慧，原因是智慧从听闻思维中产生的最初的生起方式有摇动、成熟等四种，即最初的四种心识以摇动、成熟、因、缘四者从异生无明中像无根的心一样生起。这样生起后进入，进入时必须不错误地听闻正法，听闻是睁开眼睛
English
So! By the two, container and contents. The tantra says: "Externally and internally, the two interdependently revolve." The second is being separated from the noble path and experiencing suffering. The time of samsara is from a time without beginning or end. In order to ascertain the characteristics of samsara with nine meanings, the Blessed One himself also spoke. The words "beyond sorrow" are: If examined, the essence is not established, but if contemplated, everything arises, therefore it is free from all extremes. The definition is that it is free from the sorrow of birth, aging, sickness, and death; in short, it is without the torment of suffering. There are two types: one-sided nirvana, which is the Lesser Vehicle; and non-passing nirvana, which is the result of the Great Vehicle. There are two ways in which it appears: it appears as emanation and it appears as essence. To whom does the emanation appear? It appears to those who are to be tamed and who rely on delusion. The essence appears to the spontaneously accomplished vidyadhara and the Tathagata himself. The example that represents it is like crossing a great river or being freed from prison. The way it is not established is that all that appears to delusion is untrue. The tantra says: "The play of wisdom itself, etc., the Victorious One, the manifest enlightenment, the protector, and the showing of blessings are also the same." These are to be known by what is to be known, therefore they are summarized as the characteristic of knowledge. Secondly, in order to establish the ground and realize it, the path is shown, that is, the types of Madhyamaka are spoken of. With the three Madhyamaka paths, it is shown as two by the mind of the one to be tamed: the path of liberation relies on hearing and thinking, and the path of means relies on instructions and empowerment. The four words "the first of Madhyamaka" show the number, but it is not written because it is easy to understand. Among these, the path of seeing is decided by realization, and the path of meditation is practiced. Among these, what is decided by realization is like this: one's own essence is the wisdom of vipashyana, the cause is the first way of arising from the wisdom that comes from hearing and thinking, such as moving and ripening, etc., which are four: the first four consciousnesses arise from ignorance as separate beings by the four, moving, ripening, cause, and condition, like a rootless mind. Having arisen in this way, it enters; at the time of entering, one must hear the scriptures without error; hearing is opening the eyes.
Chinese
以及，祈请成就，以及，收摄坛城，以及，穿法衣护身等事，以及，恒常三摩地等等各种必要，以及，那些实际所作的必要，以及，了知暂时的三种三摩地而修习。必要是为了遣除庸常的分别念，以及，为了圆满大手印福德资粮。体验有三种，譬如，像猛烈的水流变得平缓，像海深处的水一样，讲述了心稳定与不稳定的体验。征兆是阳焰等五种。像这样修习也会生起胜观。如实修习是，以证悟断定，因此对证悟之义进行修习也包括，生起智慧，以及，本体，以及，调整，以及，体验，以及，果。其中，生起智慧是，对于以远离一切边之义而证悟，安住于不放不收的状态。本体是广大的舍，各自明晰。调整心是，如果出现中断和过失遮蔽，由于证悟其本身为心的智慧，因此不会阻碍生起。同样，对于证悟来说，也是远离的自性，即远离刻意调整。体验与之前所说相同。果是如果瑜伽现前可行，就像黑暗和灯火一样，由于未断除遮障而清净，因此任运成就自然显现，经中说：不作修饰如实安住时，任运成就的坛城将会显现。譬如，挖掘水井是为了水而挖掘，不是为了城墙而挖掘。水出现后就不需要城墙了。用灯寻找黄金，找到黄金后就不需要灯了。同样，依靠文字的智慧寻找意义，证悟意义后就不需要学习文字了，要对意义熟悉习惯。以及，在共同道五种道上修习。所谓的资粮道、加行道、见道、修道、究竟道五道。是共同因的道，是小乘道。对那些进行修习也是道，对那些进行修习也是道，但不是大乘道本身。说那些是为了增上比丘戒和密咒的功德。特别各自是指首先要习惯于空性的瑜伽，然后要习惯于慈悲的瑜伽，然后要修习微细的部分，进入无数。