Chinese
关于辩论：由于辩论发生在集会的前后，所以分为两种性质。正如《意义汇集》中所说：“辩论等六种，以及四部经、三根本等，应如法地依次结合。”第四十七品中说：“二者即是生起和陈述。”成就道路的条件是：道路的三十两个支分，即十二个科尔经、十个密咒的基础和十个修学的边际。其中，十二个科尔经是指，六个续部的门各自具备两个支分，如第四十六品中所说：“门的支分、圣者的支分、决定的支分、思维的支分、专注的支分、念诵的支分、结合的支分、行为的支分、获得的支分、安住的支分、地的支分、见的支分。”等等。正如《意义汇集》中所说：“十二经是进入之门，誓言、见、禅定，专注、念诵、事业，行为以及所获得的灌顶，持明地和成佛，是决定的支分。”等等。十个基础是：第三十三品中说：“显现、寻思、生起，不执著、生显清净，住生和谐十种相。幻化、阳焰、水月，梦境、声响、无动摇，烟焰、干闼婆城市，化身、明镜、影像十种。以十种相似的专注来象征。”正如所说，密咒的修法如幻化，名称如阳焰，手印如水月，行为如梦境，念诵如声响，见解如眼翳，禅定如烟焰轮，住处如干闼婆城市，神变如化身，禅定如影像。“基础是十种修法，密咒名称和行为，成就住处和念诵，手印禅定和见解，神变等，这些意义，用十个比喻来象征，请善知晓。”等等。十个修学的边际是：第四十六品中说：“就像这样，应当抓住基础。续部
English
Regarding debate: Since debates occur before and after gatherings, they are divided into two natures. As stated in the 'Compendium of Meanings': 'Debate and the like, six in number, and the four sutras, the three roots, etc., should be properly and sequentially combined.' The forty-seventh chapter states: 'The two are arising and stating.' The conditions for accomplishing the path are: the thirty-two branches of the path, namely, the twelve Kola Sutras, the ten bases of mantra, and the ten limits of learning. Among these, the twelve Kola Sutras are taught to have two complete branches each in the six Tantra gates, as stated in the forty-sixth chapter: 'The branch of the gate, the branch of the holy, the branch of certainty, the branch of thought, the branch of focus, the branch of recitation, the branch of union, the branch of conduct, the branch of attainment, the branch of abiding, the branch of the ground, and the branch of view.' And so on. As stated in the 'Compendium of Meanings': 'The twelve sutras are the gates of entry, vows, views, meditation, focus, recitation, activity, conduct, and the empowerment to be attained, the ground of knowledge holders and enlightenment, are explained as branches of certainty.' And so on. The ten bases are: In the thirty-third chapter: 'Appearance, contemplation, arising, non-attachment, pure arising appearance, abiding arising, harmonious ten aspects. Illusion, mirage, moon in water, dream, echo, unwavering, smoke, city of gandharvas, emanation, mirror, image, ten in number. Represented by ten similar focuses.' As it is said, the practice of mantra is like illusion, the name is like a mirage, the mudra is like the moon in water, the conduct is like a dream, the recitation is like an echo, the view is like an eye disease, the meditation is like a wheel of smoke, the dwelling is like a city of gandharvas, the miracle is like an emanation, and the meditation is like an image. 'The basis is ten practices, mantra names and conduct, accomplishment, dwelling and recitation, mudra, meditation and view, miracles, etc., these meanings, symbolized by ten examples, please know well.' And so on. The ten limits of learning are: In the forty-sixth chapter: 'Like this, the foundation should be grasped. The Tantra
Chinese
应当解脱。应当开门。应当达到终点。应当全部聚集。应当舍弃边。应当分清界限。应当获得体验。应当减少困难。应当归纳为一个要点。如是说。首先以根本誓言把握，犹如肥沃的土地。通过听闻经续而解脱，如解开精通占卜者的结一样学习。从各个方面进行比较，如蜜蜂寻找蜂巢一样学习。以卓越的智慧引导，如攀登高山之巅一样学习。以地位的权力行进，如王族登上王位一样学习。以行为舍弃边，如大象进入水中一样学习。以观察断定界限，如鹏鸟翱翔于天空一样学习。以禅定体验，如从海洋的岛屿中获取珍宝一样学习。以诀窍成就意义，如炼金术的药或玛吉嘎丹的药物一样学习。将要点归纳为一个，如收割庄稼或积累商业利润一样学习。这些是从第六十六品到第五品之间所阐述的。果实即是圆满正觉。如是说，阐述了果实。它分为两种：本体和获得方式。第一种分为两种：成就自利和成办他利。其中，成就自利是指佛和圆满正等觉佛。此处指的是圆满正等觉佛。它分为三种：果实的名称、无别任运成就的本体和从六种边解脱的特征。其中，名称是：身语意功德事业。以二十五种归纳无边。五身是：从道次第中说：自性身和秘密身，法身和报身化身。如是第三十三品所说。五语是：第三十四品中说：无自性之语犹如虚空。极清净之语犹如太阳。完全成熟之语犹如镜子。秘密之语犹如狮子。恒常生起之语是一语，支分不可思议。五意是：第三十二品中说：心之法性，即从真如中显现法界智。根本识中显现如镜之智。
English
Should be liberated. Should open the door. Should reach the end. Should gather everything. Should abandon the edge. Should distinguish the boundaries. Should gain experience. Should reduce difficulties. Should be summarized into one point. Thus it is said. First, grasp with the root vow, like fertile land. Through hearing the tantras, liberation is like unraveling the knot of a skilled diviner, learn like that. Compare from all aspects, learn like bees searching for a hive. Guide with excellent wisdom, learn like climbing to the top of a high mountain. Proceed with the power of status, learn like royalty ascending the throne. Abandon the edge with action, learn like an elephant entering the water. Determine the boundaries by observation, learn like a Garuda soaring in the sky. Experience with samadhi, learn like obtaining precious jewels from an island in the ocean. Accomplish the meaning with the key instructions, learn like the medicine of alchemy or the medicine of Machik Labdrön. Summarize the key points into one, learn like harvesting crops or accumulating commercial profits. These are explained from the sixty-sixth chapter to the fifth chapter. The fruit itself is complete enlightenment. Thus it is said, explaining the fruit. It is divided into two: the essence and the way of attainment. The first is divided into two: accomplishing self-benefit and accomplishing the benefit of others. Among them, accomplishing self-benefit refers to Buddha and Perfectly Complete Buddha. Here, it refers to Perfectly Complete Buddha. It is divided into three: the names of the fruit, the essence of inseparable spontaneous accomplishment, and the characteristics of liberation from the six extremes. Among them, the names are: Body, Speech, Mind, Qualities, and Activities. Summarizing the infinite with twenty-five. The five bodies are: From the Stages of the Path, it says: Essence Body and Secret Body, Dharma Body, Enjoyment Body, and Emanation Body. As the thirty-third chapter says. The five speeches are: In the thirty-fourth chapter, it says: Speech without self-nature is like space. Perfectly pure speech is like the sun. Fully matured speech is like a mirror. Secret speech is like a lion. Constantly arising speech is one speech, with inconceivable branches. The five minds are: In the thirty-second chapter, it says: The nature of mind, from Suchness, appears as the wisdom of the Dharmadhatu. From the fundamental consciousness, the mirror-like wisdom appears.
Chinese
知。从所缘的识产生平等性智。从普遍显现的识产生妙观察智。从入的识产生成所作智。五种功德是：三十三个刹土，四十七个宫殿，十六个座垫，四十八种光芒和庄严。五种事业是：从四十一者中，有些以寂静调伏，有些以现行调伏，有些以增益调伏，有些以怀柔调伏，有些是任运成就。归纳为简要或中等有二十五种。如是说。第十五品中说：以名言诠释是身，以遍知是意，以言语生起是语，以随欲而生是功德，以作事业是事业。如是说。任运成就的自性是：任运圆满。如是说。预言中说：一切类别，自性无别而任运成就。譬喻的究竟是：如母如意宝，不积聚、无损耗增益的身体。如是说。意义的显示是第十二章中说：佛与法界平等而行，彼之大功德任运成就。如是。从六边解脱的体性是：从三十三者中，也应执取常，也应执取无常，也应执取有，也应执取无，也应执取一，也应执取异，也应执取从一与异的自性中解脱。如是说。以加持显现的方式，以生起的方式广大地显示。利他事业是：一切种智。如是说。第十六品中，所化应机而现于前已述。文中说：以明晰而舍弃二边的光辉。又，以慈悲而生起，心誓圆满的光辉。又，不愚昧而生起，成办利益，以方便调伏的光辉。如是说。所化应机而现于前，以及慈悲生起，以及生起后成办利益。这些在之前纲要的开头已经说明，应当如教义般了解。获得的方式是：无有断证，于自显中获得。第五品中说：行持各种道路，寻觅也无法被胜者寻得，从自己的地界中产生。如是说。不从他生，于自生中。
English
Know. From the consciousness of the object arises the wisdom of equality. From the consciousness of universal appearance arises the wisdom of discernment. From the entering consciousness arises the wisdom of accomplishing activities. The five qualities are: thirty-three realms, forty-seven palaces, sixteen seats, forty-eight rays of light and ornaments. The five activities are: from the forty-one, some are pacified by peace, some are subdued by manifestation, some are increased by expansion, some are controlled by power, and some are spontaneously accomplished. Summarizing into concise or moderate has twenty-five aspects. Thus it is said. In the fifteenth chapter, it is said: By expression is the body itself. By omniscience is the mind itself. By the arising of speech is the speech itself. By arising according to desire is the quality itself. By doing activities is the activity itself. Thus it is said. The nature of spontaneous accomplishment is: spontaneous perfection. Thus it is said. In the prophecy, it is said: All categories, spontaneously accomplished with inseparable essence. The ultimate example is: like a mother wish-fulfilling jewel, a body without accumulation, depletion, or increase. Thus it is said. The meaning shown is in the twelfth chapter: The Buddha goes equally into the realm of reality, its great qualities spontaneously accomplished. Thus it is. The characteristic of liberation from the six extremes is: From the thirty-three, one should also grasp permanence, also grasp impermanence, also grasp existence, also grasp non-existence, also grasp oneness, also grasp otherness, also grasp liberation from the nature of one and other. Thus it is said. By the manner of blessing appearance, it is extensively shown by the manner of arising. The activity of benefiting others is: omniscient. Thus it is said. In the sixteenth chapter, showing the disciples to be tamed has been previously shown. In the text it says: With clarity, the splendor of abandoning the two extremes. Again, with compassion, it arises, the splendor of fulfilling the heart's vow. Again, without delusion, it arises and accomplishes the meaning, the splendor of subduing with skillful means. Thus it is said. Showing the disciples to be tamed, and compassion arising, and arising and accomplishing the meaning. These have been explained in the beginning of the outline, and should be understood as taught. The way to obtain it is: without abandonment or attainment, it is obtained in self-appearance. In the fifth chapter it says: Having traveled various paths, even if sought, it is not found by the victorious ones, it arises from its own realm. Thus it is said. Not arising from others, in self-arising.
Chinese
名为“从地中生起”。第十九品中说：“若悟自心性，即是佛陀身，除此之外无有他。”第八品中说：“于见一切有情法性之时，名为清净续之金刚萨埵。”如是说故，一切法本初即安住于三坛城之自性中。如是了悟，如是串习。一切皆为坛城自性任运成就，此即名为果之体性。于引入框架之际，导师与对续部的赞颂亦自然显现。大经之框架引入完毕。由圣者善逝噶托巴所著。
English
It is named "Arisen from the Earth." The nineteenth chapter says, "If one realizes the nature of one's own mind, that is the body of the Buddha; there is no other than that." The eighth chapter says, "At the time of seeing the Dharma nature of all sentient beings, it is called Vajrasattva of the pure lineage." As it is said, all Dharmas have primordially abided in the nature of the three mandalas. Thus, realize it. Thus, familiarize yourself with it. All are spontaneously accomplished in the nature of the mandala, and this is what is nominally called the nature of the fruit. In the process of introducing the framework, the teacher and the praise of the tantra are naturally revealed. The introduction of the framework of the great Sutra is complete. Written by the holy Sugata Katokpa.