English
Common wisdom is like going to an island full of various flowers, beautiful and pleasing. This is explained from chapter twenty-three to twenty-seven. Third, the Rudra who arises in Samadhi wisdom: The habitual tendencies of past attachments, as they occurred in the past, are eliminated through the clarification of the guru, causing trust and regret due to error. First, eliminate the attachments of those to be tamed, becoming the cause of seeing the essence of one's own mind, manifesting in the present. Pleasing and respectfully offering to all gurus and masters. Here, there are three situations: remembering past karma through the fierce power of the tamer, thereby arising in Samadhi wisdom; cutting off suffering through the force of fierce lamentations, thereby attaining Samadhi wisdom; and increasing the experience of awareness through the blessings of empowerment and fierce instructions, thereby arising in Samadhi wisdom. As the experience of Samadhi increases, it is like going to an island in the ocean, where everything one looks at appears as a precious jewel. This is explained from chapter twenty-seven to thirty-one. Fourth, the Rudra who places awareness in its natural state: If realized, it is the unaltered nature, without difference like waves of water. Whatever appears is one's own mind, unborn and unchanging in essence, unmodifiable. If agreeable and disagreeable feelings arise, it is because they are separate from cause and condition, seeing the essence, wisdom is clear, without before or after, that is Suchness. Here, there are three situations: placing nature in an unaltered state; placing the state in an unchanging state; and placing characteristics in a non-dependent state. That is awareness manifesting as wisdom, arising in wisdom, like a person not knowing their own inherent characteristics. This is explained sporadically from chapter twenty-nine to thirty-one. Fifth, the Rudra who is unmade and spontaneously accomplished: However awareness manifests, it is self-arisen and self-appearing, Suchness. For the practitioner who has seen, realized, and become accustomed, the actions of body, speech, and mind are without bias. Therefore, one possesses the blessings of lineage. Here, there are three situations: placing the state in an unaltered, spontaneously accomplished state; placing the appearance in an unaltered, spontaneously accomplished state; and placing the result in an unaltered, spontaneously accomplished state. That is the essence, the manifestation of Bodhicitta
Chinese
一切法皆于虚空中显现。这是由第三十一品所揭示的。这个鲁扎是自续派还是化身呢？ 尊贵的上师们如此认为： 唯有自续派。如果不是化身，则有四种与经文相违背的过失，五种与理相违背的过失，以及六种与共同教义相违背的过失。与经文相违背的四种过失是：第二十一品中说：“以众生之相先前出现。”以及第二十二品中说：“因是至上秘密之主。”以及第二十二品和第二十五品中说：“声闻之最胜者、释迦牟尼和马头金刚都未能调伏。”以及第三十品中说：“我先前被金刚所灌顶，一切佛陀如今为我灌顶，一切世尊之最胜者即是我。”这便是四种过失。与理相违背的是：鲁扎未积聚资粮，未清净业障，不应能见到佛陀。与共同教义相违背的是：《涅槃经》中说：“善男子，于彼时彼刻，勿将恶魔视为他者。”因此，恶魔也没有自续。既然认为世尊本身是化身，那么鲁扎也没有自续，而是佛陀的化身。如果仅仅是化身而不是自续，那么又会出现六种过失。与经文相违背的四种过失是：第二十品中说：“显示不清净生世之品。”以及第二十一品中说：“将三有置于邪道。”以及第二十六品中说：“因是从黑暗山中产生，缘是从颠倒密咒之教的猛烈苦行中产生，果是成熟为痛苦之山，族类是属于下劣种姓的旃陀罗、夜叉、饿鬼之族，业的行径是混杂地享用轮回的四种事物。若不调伏此者，则有情之菩提心将长久沉没的过失。”以及第二十九品中说：“根源断绝，根本断绝，于我而生。以我执，执着于我，成为引导至恶趣的舵手。”这便是四种过失。与理相违背的是：如果没有自续的鲁扎，那么化身将变得毫无意义，因为没有所化之境，故无需调伏者。
English
All phenomena are clear in the sky. This is shown by the thirty-first chapter. Is this Rudra a Svātantrika or an emanation? The noble lamas hold that he is only a Svātantrika. If he is not an emanation, then there are four faults of contradicting the text, five faults of contradicting reason, and six faults of contradicting the general teachings. The four faults of contradicting the text are: From the twenty-first chapter: "Appeared previously in the manner of beings." And from the twenty-second chapter: "Because he is the lord of the supreme secret." And from the twenty-second and twenty-fifth chapters: "It is said that the best of the Śrāvakas, Śākyamuni, and Hayagrīva could not subdue him." And from the thirtieth chapter: "I was previously empowered by the Vajra, all Buddhas now empower me, the supreme of all Bhagavāns is me." These are the four faults. The fault of contradicting reason is: Rudra has not accumulated merit and has not purified obscurations, so it is not reasonable for him to see the face of the Buddha. The fault of contradicting the general teachings is: In the *Sūtra of the Great Passing*, it says: "Son of good family, at that time, at that moment, do not think of the evil Māra as other." Therefore, even Māra does not have Svātantrika. Since it is thought that the Bhagavān himself is an emanation, Rudra also does not have Svātantrika, but goes as an emanation of the Buddha himself. If he is only an emanation and not Svātantrika, then there will be six more faults. The four faults of contradicting the text are: From the twentieth chapter: "The chapter showing the impure lineage." And from the twenty-first: "Placing the three realms on the wrong path." And from the twenty-sixth chapter: "The cause comes from the mountain of darkness. The condition comes from the fierce asceticism of the reversed teachings of secret mantra. The result ripens into a mountain of suffering. The class belongs to the lower castes of caṇḍālas, yakṣas, and pretas. The activity of karma is to enjoy the four objects of saṃsāra in a confused manner. If this is not subdued, there will be the fault that the essence of enlightenment of sentient beings will be submerged for a long time." And from the twenty-ninth chapter: "The source is cut off, the root is cut off, arising in me. By grasping at self, clinging to self, he becomes the helmsman leading to bad states." These are the four faults. The fault of contradicting reason is: If there is no Svātantrika Rudra, then the emanation will become meaningless, because there are no beings to be tamed, so there is no need for a tamer.
Chinese
如果以前没有自生者，但现在担心会产生而说是化身，那么三界众生没有出现过鲁扎自生者，所以现在也不会出现，因为没有特殊的因缘。如果说理由不成立，那么，因三界众生以前就存在。缘秘密咒语开始，违背教令以前也发生过。现在以前没有出现鲁扎，那么现在也不会出现，因为因缘没有差别，所以理由成立。如果像众生的心一样，以前没有成佛，所以现在也不会成佛，因为因缘没有差别。如果这样反驳，那么，这不遍及，因为总的三界众生也有成佛的因，也有圣法的缘，所以以前也出现过佛，像我一样也有心性，如果圆满修持道，就会成佛。因此理由不相同，所以反驳不成立。因此，鲁扎以前没有从众生中产生，所以现在也不会产生。与共同教义相违背的是，如果鲁扎仅仅是化身，那么，三恶趣也会变成化身，会出现这样的过失。如果认为已经变成化身，如果三恶趣变成化身，那么，善恶业的果报就会变成虚假的，会出现与共同教义相违背的过失。因此，鲁扎被认为是自生者和化身两种。我不否认鲁扎化身的存在，但在此处，如果认为是自生者是合理的。第三十五章中，如来功德的加持在五道中出现，如果认为这不合理，那么，这没有矛盾，因为如来的功德也是菩提心的功德，五道的功德也是证悟菩提心的功德，所以没有矛盾。为什么金刚密咒是，如来本身显现。因为导师和教法在意义上是无二的。第四十五章中，成立正理的正确和不正确两种中，正确的是量无过失。不正确的是像大过失一样显现。正确的分五种，所缘是所证。处所是理由。例子是比喻。名声是法。确定是极其隐蔽的，用教证来确定。其中，所证
English
If there were no self-existent ones before, but now, fearing that they will arise, one says they are emanations, then Rudra self-existent ones have not arisen among the sentient beings of the three realms, so they will not arise now either, because there are no special causes and conditions. If one says the reason is not established, then, the cause, the sentient beings of the three realms, existed before. The condition, the beginning of secret mantras, violating the command, has also happened before. Now, if Rudra has not arisen before, then he will not arise now either, because the causes and conditions are not different, so the reason is established. If, like the mind of sentient beings, it has not become a Buddha before, so it will not become one now either, because the causes and conditions are not different. If one refutes in this way, then, this is not pervasive, because generally, sentient beings of the three realms also have the cause of becoming a Buddha, and there is the condition of the holy Dharma, so Buddhas have arisen before, and like me, there is also mind-essence, and if one fully trains on the path, Buddhahood will arise. Therefore, the reasons are not the same, so the refutation is not established. Therefore, Rudra has not arisen from sentient beings before, so he will not arise now either. What contradicts the general teachings is that if Rudra is only an emanation, then the three lower realms will also become emanations, and such a fault will occur. If one thinks they have become emanations, if the three lower realms become emanations, then the ripening of the results of virtuous and non-virtuous actions will become false, and the fault of contradicting the general teachings will occur. Therefore, Rudra is considered to be both self-existent and an emanation. I do not deny the existence of Rudra as an emanation, but here, it is reasonable to consider him self-existent. In the thirty-fifth chapter, if one thinks that the blessings of the qualities of the Tathagata appearing in the five paths are not reasonable, then there is no contradiction, because the qualities of the Tathagata are also the qualities of the mind of enlightenment, and the qualities of the five paths are also the qualities of realizing the steps of the mind of enlightenment, so there is no contradiction. Why is the Vajra Secret Mantra, clear in the Tathagata himself? Because the teacher and the teachings are non-dual in meaning. In the forty-fifth chapter, among the two types of reasoning that establish validity, correct and incorrect, the correct one is a valid measure without fault. The incorrect one appears like a great fault. The correct one has five aspects: the object is what is to be proven. The location is the reason. The example is the metaphor. The fame is the subject. The certainty is that which is extremely obscure, established by scripture. Among them, what is to be proven
Chinese
宗的体性是，自寂而希求。 在《成所决定》中说： 希求是宗的体性。 宗分二种： 自续宗和，应成宗。 其中又分二种： 成立自续的应成，和破斥的应成。 因的体性是具有三相。 也就是，初品，后随所比，决定有；中品，唯于同品有，决定有；末品，于异品无，决定有。 因分三种： 自性因，不可得因，和果因。 其中，三种的差别因是： 自性因，对于成立与自性不异之义，三相圆满。 不可见因，对于成立与自性不异之义，无有之名言，三相圆满。 果因，对于成立与自性相异之义，现有，三相圆满。 譬喻之词，是于随行之义而决定。 分二种： 同品喻，和异品。 法有法之词，总的来说是成为法的所依。 立宗有法的体性是，具有想要了解的差别。 分四种： 同品喻有法，异品喻有法，随顺所生有法，和立宗有法。 不合格的量似有五种： 似宗，似因，似喻，似有法，和似教。 似宗是，与他相符和不相符等等。 似因有二种： 与一切相符，这是共同不定。 和不相符等等，这是相违。 说是将其他的譬喻安立，这是似喻。 说是未知的，这是似有法。 说是未决定的，这是似教。 这些是总的来说。 广说有五种： 似宗是，意指与他相符，从说是到这个是相符为止，所作的体性是无常，是痛苦，是空性，是无我而立宗，从那之