English
I meditate on the bindu as my own nature, manifest the eternal self, obtain small common accomplishments, and wish to be born as a member of the retinue of the Great Lord. These actions, not only do not lead to obtaining the heavenly realms, but also waste one's own and others' lineages, and mostly lead to falling into the three lower realms. The second is the speculation of the heretical kings: it is only a slight confusion with Anu Yoga. The view of Anu is that the Dharmadhatu is like the sky, boundless and limitless, and based on this, they consider the "Lord" to be the creator of the material and spiritual worlds. Mistaking the inner self-born wisdom for the inner "Purusha," they consider knowledge and awareness to be constant, stable, and unchanging, and that the Lord enjoys the forms, sounds, etc., manifested by the Lord, and that the Lord and the Purusha are inseparable. Although they speak in a profound and subtle way, they have not realized the meaning of selflessness, and therefore wander in samsara. Such erroneous examples have occurred in the past and will occur many times in the future, and must be ascertained from the general teachings of Dampa Rinpoche. The third is the means of the heretical kings: it is only a confusion of the view, meditation, and conduct of Ati Yoga into one aspect. They wrongly conceive of the two truths and secretly speak of the self. The view of this school is: although they say that the conventional is an illusion, it has become their own nature. The basis of the conventional, dependent origination, is considered to be ordinary self-nature. As it is said in Dzogchen, they deviate from the meaning of "the present unmade is just that." The ultimate truth has no basis in the conventional, and there is nothing in the ultimate truth, it becomes a nihilistic emptiness. In the nature of each individual's mind, there is something called self, there are six. In the forty-seventh chapter of the Tantra, the branch of the root is the basis of discussion. The branch of division is the arising of discussion and two are taught by the eighth chapter of the Tantra. The branch of explanation and necessity is taught by the forty-ninth chapter of the Tantra. The branch of guiding words is taught by the fiftieth chapter of the Tantra. The branch of certainty is taught by the fifty-first chapter of the Tantra. The branch of union is taught by the fifty-second chapter of the Tantra. The four lines of liberation are taught by the fifty-third chapter of the Tantra. Among the three roots of emanation, the root of symbolic examples is taught by the fifty-fourth chapter of the Tantra. The root of unfavorable faults is taught by the fifty-fifth chapter of the Tantra. The root of determining suchness is taught by the fifty-sixth chapter of the Tantra. The six doors of the Tantra are divided into two doors.
Chinese
总而言之，上面已经展示了加持产生的传承之门。这里是第二，预言传承的教法之门，分为四个部分。第一，胜过其他的殊胜之处。《续》第六十六品中讲述了七种殊胜。什么样的器皿是其行境呢？是远离四种器皿过失的有智慧的人，以及甚深、极甚深、细致、极细致者的行境，这在《续》第六十六品和第六十七品中都清楚地说明了。那时，普遍地讲述了通过听闻和思考产生的智慧之所依尚未确定的情况。现在，通过三种特殊的圣言来确定《续》的意义。法王丹巴仁波切说：以三种智慧修习续，如火般摇动六因缘，以三种理智开阔心胸，有之诸法自解脱，烦恼痛苦自然息。通过听闻和思考产生智慧，以二因和六缘断除对三种理智的增益和诽谤，通过习惯它，有之根本被真执的分别念所摄持的诸法之执着平息，由此产生的果，一切痛苦自然平息，像那样，确定将果与成佛相连的因果。在这里，首先以显现是心的圣言，像这样显现的一切事物仅仅是显现，本体未生，因此不执着于相，不执着于事物，远离一切戏论，引导至法界普贤佛母的坛城中。如拉贤所说：任何非心之外，自性什么也不是，分别之言思已超越，普贤之虚空界，任何显现皆为母之界。如果将此作为论证，那么首先以显现是心的圣言，针对具有错误分别念，不净的能取所取分别念，执着事物真实存在的执着者，现象轮回涅槃的诸法是法，与因心之圣言是同类，因为不执着于法界空性之外，例如圆满受用身佛的显现。无论波浪如何翻滚，也不执着于水之外。对此的周遍
English
In short, the door of the lineage from which blessings arise has been shown above. Here is the second, the door of the teachings of the prophecy lineage, which is divided into four parts. First, the greatness that surpasses others. The tantra, chapter sixty-six, shows seven greatnesses. What kind of vessel is its object? It is the object of beings who are free from the four faults of the vessel, who are deeply intelligent, very deeply intelligent, detailed, and very detailed, which is clearly shown in the tantra, chapters sixty-six and sixty-seven. At that time, it was generally shown that the basis of the wisdom of hearing and thinking was not yet determined. Now, the meaning of the tantra is determined by three special statements. Dharma Lord Dampa Rinpoche said: Study the tantra with three wisdoms, shake the six causes and conditions like fire, broaden your mind with the three reasons, the phenomena of existence are liberated in their own place, and afflictions and suffering are naturally pacified. To generate the wisdom of hearing and thinking, cut off the additions and subtractions to the three reasons with two causes and six conditions. By becoming accustomed to it, the root of existence, the clinging to phenomena gathered by the concept of true clinging, is pacified. The result of this, all suffering is naturally pacified, just like that, the cause and effect that connects the result to Buddhahood is definitely accomplished. Here, first, with the statement that appearance is mind, all things that appear in this way are merely appearances. Since the essence is unborn, there is no clinging to characteristics, no clinging to things, and it is free from all extremes of elaboration, leading to the mandala of the realm of Samantabhadri. As Lashen said: Since nothing is other than the mind, there is no nature whatsoever, the speech and thought of concepts are beyond reach, the space of Samantabhadra, whatever appears is the realm of the mother. If this is established as a reason, then first, with the statement that appearance is mind, for those who have wrong concepts, impure grasping and clinging concepts, and cling to the belief that things truly exist, the phenomena of existence, samsara, and nirvana are the subject, and the statement of the cause mind is of the same kind, because there is no clinging to anything other than the emptiness of reality, like the appearance of the enjoyment body of the Buddha. No matter how the waves roll, there is no clinging to anything other than water. The pervasiveness of this
Chinese
以量成立，若以理证成立，内道诸师认为显现是：必须认为是从心不净而生，对于心也必须认为有粗细，而且在无心之际，也必须认为有不缘心境与执着的细微心之实性存在。如《释量论》云：“非为识之识，非近取故成。”如是宣说。因此，以生起为境之执着的识是不清净的，远离此不清净，以三因成立是清净之理，成立具有境之光明智慧清净。此成立，则其境空性法界普贤佛母之坛城无生而成立。由此一切法不离法性之智而成立。譬如，总的来说，瓶子是所作和无常成立，声音也同样成立，同样，密严刹土的受用等是智慧或心的光彩和游舞的相似例子成立。如《玉塘经》云：“显有贤妙之虚空中，未生坛城普贤现，现时即是无现时。”如是说。二是，以有之智慧之教证，游舞无灭，于本初佛普贤王如来之坛城中确定。即从上至无上佛陀，下至那落迦地狱之间，外器世界与内情众生之显现，细微至微尘，粗大至须弥山四大，心与心所法之黑白等等，一切显现之相无灭而显现，是游舞无灭而显现。如拉贤云：“随得入瑜伽论，无生智慧自明智，力圆满觉性自显现，数量清净不定身语意，自显手印不可思议，普贤游舞故无取舍。”如是说。将其安立为理证：以有之智慧之教证。若生起邪分别，如是之因，或心之体性相同，不应显现为多种，若如是想，对此如下：此清净与不清净之显现，是法，能显现多种，无论如何，以有之智慧之教证故。譬如，以水和牛奶浸湿余甘子的种子一般。那么，有是清净的
English
It is established by valid cognition. If established by reasoning, the followers of Buddhism must assert that appearances arise from an impure mind. They must also assert that the mind has both subtle and gross aspects. Moreover, even in the state of mindlessness, they must assert that there is a subtle aspect of the mind's true nature that is without object or grasping. As it is said in the Pramāṇavārttika, "Because it is not a proximate cause, it is also established by a consciousness that is not a consciousness." Thus it is said. Therefore, by three reasons, it is established that there is a pure, luminous wisdom that possesses an object, because the consciousness that arises as the grasper of objects is impure, and separation from it is considered pure. If that is established, then its object, emptiness, the mandala of Samantabhadrī in the realm of space, is established as unborn. From that, all phenomena are established as inseparable by the wisdom of the nature of reality. For example, just as a pot is generally established as made and impermanent, sound is also established as the same. Similarly, the enjoyment of Akanishtha and so on is established as a similar example of the radiance and play of wisdom or mind. As it is said in the Yuthang, "From the sky of auspicious existence and appearance, the uncreated mandala of Samantabhadra arises. At the very moment of arising, there is no arising." Thus it is said. Secondly, by the scriptural authority of the wisdom of existence, the play is unfailing, and it is established in the mandala of the Father Samantabhadra. That is, from the highest Buddha down to the hell realm of Naraka, the outer container world and the inner content sentient beings, the subtle atoms, the gross Mount Meru and the four elements, mind and mental factors, black and white, and so on, all appearances without cessation, appearing in various ways, are the unfailing play that arises. As Lashen says, "Following the attainment of entering the yoga doctrine, unborn wisdom is self-awareness itself. The perfection of skill, awareness is self-appearance. The number is pure, the uncertain body, speech, and mind. Self-appearing mudras are inconceivable. Because it is the play of Samantabhadra, there is no acceptance or rejection." Thus it is said. To establish that as a reason: by the scriptural authority of the wisdom of existence. If wrong thoughts arise, such as, "If the cause or the nature of the mind is the same, it should not appear in various ways," then to that, it is like this: This appearance of purity and impurity is a phenomenon, it can appear in various ways, in any way, because of the scriptural authority of the wisdom of existence. For example, like mustard seeds moistened with water and milk. So, existence is pure
Chinese
不净显现从何而来？ 如此这般的智慧如何认识？ 由于不认识根本无明和缘起无明的自性，导致清净与不清净的显现，在不间断的显现中成为缘起。 因此，这两者通过道的基界和智慧来展示经部的见解。 第三，通过显现产生的经部来断除对此的疑惑。 如《释量论》所说：如果通达空性并加以串习，能否转变真假？即使能转变，是否会退转？ 就像这样的疑惑。 在这里，对于界和智慧的显现，如果如此串习，能否转变平凡的不净执着？即使能转变，是否过一段时间会退转？ 喇山（La shan）中说：自显显现虽不可思议，却未曾离开法界之虚空。 在无有聚散的大乐中，没有一个不成佛。 又如玉塘（Gyu thang）所说：父母与子皆是大乐。 也就是说，不生不造作的心之界限，无边无际的法界，是母普贤王母；而此自显不间断的自性，轮回的一切法和超越的一切法，无有阻碍地显现，是父普贤王如来；界与智慧无二无别，是子大乐。 如果通达并串习智慧显现的庄严本来圆满，就能如实证悟其义。 一般来说，通达法并不一定需要获得它，但在这里却有殊胜之处，前两个理证通过二谛双运的通达，如果加以串习，就必须获得不需再学的双运果位。 如《总经》所说：大瑜伽士的禅定，如实安住于彼性，不造作的安住于心，不散乱，无生灭。 如果将此作为理证，那么第三，通过显现产生的经部，这个智慧的显现是法，你如果如实通达并加以串习，你就会如实显现。 例如，冰融化为水的力量或加持一样。 因此，对于自宗经部的独特三轮，通过三种经部来生起定解。 如本续中所说：自性不确定，如何观察便如何显现，犹如天空中的云彩，显现各种各样。