English
Being certain in the cycle [of existence]. They believe that liberation from grasping at the duality of "Mahā" (the great) is the body of great bliss. Having realized it that way, the cause is meditating on all appearances as emptiness, and the result is that all thoughts and conceptions will arise as wisdom itself. They believe that this depends on conditions such as conduct and vows. Furthermore, their view is filled with partiality towards great bliss, and their meditation is emptiness as the cause and wisdom as the result. Therefore, even great bliss is just a verbal expression, far from actually realizing its nature, so it is not very ultimate and does not genuinely accord with the unadulterated meaning without effort. Third, summarizing the points, such as Vajra Cliff Cave, are explained through three aspects. As it says in the All-Encompassing King, "Because of not realizing spontaneous presence without partiality, many tenets of views have arisen. Because wisdom and dharma are not mixed, they are attached to the view of equality with partiality. Because the all-knowing awareness has not arisen, they cut off the unity that is without an object. Because self-arisen, without partiality, has not dawned, they measure with a yardstick in the darkness." As it is said, if those eight levels of vehicles are compared to this genuine core vehicle, for example, at the waist of the Vajra Cliff Cave, because there is no core, that female buffalo dwelling at the root of the water tree, even if it comes to deliver milk, its butter essence has only a little oiliness, and although it has obtained its own place, it is not able to reach the ultimate. As it says in Secret Wisdom, "Unfabricated, it is nothing at all, measured by the mind that grasps at anything. On the spontaneously accomplished fruit that is without going, going by the eight paths taints the non-going." That is its way, as it says in the Space of Views, "All dharmas are liberated from partiality, all are clear, naturally liberated, but because of not realizing, not being an object, being free from conditions, self-grasping, they appear as different, stirred by afflictions and karma, caught in the wheel of six attachments and the net of suffering, through abandoning, negating, changing conduct, striving to accomplish, cause and effect, from the suffering and the disease of effort, they revolve." Therefore, because the meaning of the genuine core has not been realized as it is, it has been placed on the side of error. As it says in Lion's Complete Power, "One secret mantra has nine ways of taking, that also only appears as an image. Through the nature of the nine levels, the meaning of self-appearing wisdom is not realized." And as it says in Refutation, "Self-awareness manifest."
Chinese
因不见之故，非由九次第之欲解脱。以法性穷尽及至究竟故，乃三身道之显现。如是说。此之九次第，于世间之乘，或言阿底瑜伽共同之范畴。然若真实证悟决定意义之经与续部之甚深义，则此义亦势必趣入，故于究竟之义，唯一落于意趣之要点。章节之名称：宝藏交付中，于实相不如实证悟，执非为是，故显示错乱之品类之章节，即第二品善说。第三，如是安住之义，以见而现前证悟，交付大宝于自性之方式。以譬喻而略示证悟法性之见自性认识之方式。彼之自性，依赖口诀量之表示方法而广说。如是见自相故，确定见之把握。显示此证悟超胜于他者之决定秘密之差别，共有四者。第一者，国王光明王等，以一颂及三句显示。譬如于拘萨罗国，名为光明王之自性贤善且决定者，以自己之福德力，如父肋所生之飞梵天所赐予，交付不尽之大宝藏一般。具恩之至尊上师，善获于心之法性中安住不尽功德之自性宝藏后，交付于具缘者，是为何耶？于第一章节所说之所知暂时有八者。如是以所知之品类显现为八聚者，于证悟法性之义不欺惑，故以三量之第一者，即以离戏圆满之教证而令生起信解。如是以三种理路衡量，以譬喻表示及以三种品类而证悟共同之相，生起暖相时，至尊上师以显明珍宝光明之口诀，经由耳根而现前显示法性自性，是为开显表示之意义。第二者，总说以三量表示之方式。分说以珍宝传承表示之方式，共有二者。第一者，教证量。
English
Because of not seeing, it is not liberated by the desire of the nine stages. Because the nature of reality is exhausted and reaches the end, it is the appearance of the path of the three bodies. Thus it is said. These nine stages are also spoken of in the worldly vehicle or in the common scope of Ati Yoga. However, if one truly realizes the profound meaning of the definitive Sutras and Tantras, then this meaning will inevitably enter, so in the ultimate meaning, it falls only on the key point of intention. The name of the chapter: From the Entrustment of Precious Treasure. Because one does not truly realize the nature of reality and clings to what is not as what is, this chapter shows the categories of delusion, that is, the second chapter is well explained. Third, the meaning of abiding in such a way is directly realized by seeing, and the way of entrusting the great treasure to oneself. With examples, the way to briefly introduce the view of realizing the nature of reality is shown. Its nature is explained in detail based on the means of expression of valid instructions. In this way, by seeing one's own characteristics, the certainty of the view is determined. Showing the difference between this realization and the definite secret that surpasses others, there are four. The first is: King Clear King, etc., is shown in one verse and three lines. For example, in the country of Kosala, the nature of the one known as King Clear King is virtuous and decisive, and by the power of his own merit, like the flying Brahma given by the father's ribs, he entrusts the inexhaustible great treasure. The kind and venerable Lama, after well obtaining the inexhaustible qualities of the nature of reality of the mind, entrusts it to the fortunate one. What is it? The objects of knowledge mentioned in the first chapter are temporarily eight. In this way, the categories of objects of knowledge appear as eight aggregates. Because there is no deception in the meaning of realizing the nature of reality, the first of the three validities, that is, by the scriptural authority of separation and completion, faith is generated. In this way, measuring with three reasons, representing with examples, and realizing the common aspect with three categories, when warmth arises, the supreme Lama, through the ear canal, manifestly shows the nature of reality with the instruction of clarifying precious light, which is to reveal the meaning of the expression. The second is: Generally speaking, the way of representing with three validities. Separately speaking, there are two ways of representing with the precious lineage. The first is: Scriptural authority.
Chinese
因的量，相似的例子的量。那三者解释了领悟道理的方式，共有四种。第一种里，根器差的人如何通过殊胜方便的传承之教言来引导。对于有根器者，如何通过无为圆满的教言来确定自性，有两种。第一种是：对于根器差、有信心等，用一个偈颂来表示。也就是，对于所化众生中智慧和根器差且有信心的学生，根据其智慧，适当地宣说殊胜方便传承的八种法，通过这种方式来引导，即：言语的词句和所表达的意义不一致，而意指其他意义，通过这种方式来引导的教言，以多种方式来宣说。例如，为了将孩子从悬崖边拉回来，说“老虎来了，给你宝石”等等，与之类似。这里直说和隐说的差别是：所表达的实相，通过间接的方式进入心性的本然状态，是隐说；直接进入，是直说，他们这样说。第二种是：对于有根器者、无为等，用一个偈颂来表示。对于具有阿底瑜伽根器的、拥有殊胜智慧的所化众生，以甚深教言来表示真实且确定的意义，从而直接引导的教言有三种：分辨歧途的婆罗门之论典；复述自宗的国王之续部；以及直接显示自解脱的心髓之续部，通过这三种方式使人信服。珍宝庄严中说：婆罗门有六种根本原因：歧途的基础和真实的歧途，抓住实有的驳斥、自宗，以及作为共同的续部来宣说。也就是，对于需要清洗的脸，清洗之物是污垢，需要识别；用海螺、擦拭、瓶中的水，使种姓清净、光彩照人。十三种支分续部，作为区分的法而出现。国王有五种根本续部：放置言语的基础和需要复述的事物，复述的方法和功德，纳入统治和不纳入统治的原因，纳入的方法、功德，统治者是黑头国王自己，以寂静或暴力的手段来享用。基础和显现、声名、菩提心，通过教言、推理、心髓自解脱，而显现为大乐。身、语、功德、事业、意，作为拥有的能力而出现。二十种支分
English
The measure of cause, the measure of similar examples. These three explain the way of understanding the meaning, and there are four ways. The first is: How to guide those with inferior capacity through the teachings of the great means transmission. For those with capacity, how to determine their own characteristics through the teachings of non-action completion, there are two. The first is: For those with inferior capacity and faith, etc., it is shown in one verse. That is, for the disciples who are to be tamed, who have weak intelligence and capacity, and who have faith, the eight vehicles of the great means transmission are taught in accordance with their intelligence, and they are guided through transmission. The words of the expression and the meaning of the expression do not agree, and they are guided through the teachings that refer to other meanings, and they are shown in various ways. For example, in order to pull a child away from a cliff, it is said, "A tiger is coming, I will give you a jewel," and so on. Here, the difference between direct and indirect is: The object to be expressed, the reality, enters the mind's suchness indirectly, which is indirect meaning; entering directly is direct meaning, they say. The second is: For those with capacity, non-action, etc., it is shown in one verse. For the disciples who have the capacity of Atiyoga and have supreme intelligence, the profound teachings that show the true and certain meaning of non-action completion are the teachings that directly guide them, and there are three types: the Brahmanical treatises that distinguish the wrong paths; the royal tantras that repeat one's own doctrine; and the pith instructions that directly show self-liberation, and these three types of words are used to make people believe. In the Jewel Ornament it is said: Brahmins have six fundamental causes: the basis of the wrong path and the real wrong path, grasping the real refutation, one's own doctrine, and being taught as a common tantra. That is, for the face to be washed, the thing to be washed is dirt, which needs to be identified; with conch shells, wiping, and water from a vase, the lineage is purified and the complexion is brightened. Thirteen branch tantras appear as distinguishing dharmas. Kings have five fundamental tantras: the basis for placing words and the things to be repeated, the method and qualities of repetition, the reasons for including and not including in the domain, the method of including, the qualities, the ruler is the black-headed king himself, who enjoys it in a peaceful or violent way. The basis and appearance, fame, bodhicitta, through teachings, reasoning, pith instructions, self-liberation, appear as great bliss. Body, speech, qualities, activities, mind, appear as the power of possession. Twenty branches
Chinese
五者。从刹土、身、意三者中，生出处所、身体、心意。显现者语中生出三续。从功德分中显现出十七五，一百零五。窍诀根本五续中，显示安住之理、迷乱之理之方便。串习之方法总的来说是果。主要的是增加什么，分为五种。分支十二分为五种，是身体和分支的方式。如是说。第二，在正理量中，以无偏大平等之正理三者，成办唯一明点，以及以融入法界智慧二者之殊胜正理，成办能取所取自解脱二者。首先，分二，总说和广说。首先是，本体和自性大。以一句偈颂显示，法性菩提心如虚空般直接显示之量理究竟者是，自明自性无生而明，自性明无灭而显现任何事物，本体是大或伟大，显现空性无有差别而确定，共有三种。智慧秘密中说：菩提心之体性，低劣之心不能领悟，以三种正理可以了知。本体是明，自性是显现任何事物，本体是显现空性无有差别。所证悟之自性是，迷乱即是菩提心。如是说。第二，分为，自明本体之正理，普现自性之正理，无二本体大之正理三种。首先是，未动摇显示等三句偈颂显示，也就是说，虽然显现为多种多样，但显示未从安住之理动摇，是自己的正理。对此，由于任何事物都显现为边，所以并非任何事物都成立为法性之义，因此，由于并非成立为边之一方，所以边之一方显现也不确定，因此智慧不被边所遮蔽而明。彼者自在之界中，六续一切分别念，以及寂灭逝去诸佛之意，无余大乐智慧之本体，如是无造作而明，一切圆满无戏论之本体，一体总集一切之主，远离分别念之行境，远离三时之自明，无勤作故