English
Since the beginning, end, and extent of mind itself are never determined, all phenomena of samsara and nirvana are perfectly complete in the vast expanse of unattached equanimity. Therefore, the profound view of the supreme Great Perfection is that the king of reasoning, the noble Nagarjuna, caused the light of the lamp of wisdom to dawn upon me, and thus a profound certainty, free from the darkness of doubt, arises. Ema alala, it is extremely wonderful and reassuring! From nothing whatsoever, manifold phenomena of samsara and nirvana arise. Since it is nothingness itself, its boundary can never be reached. Existence and non-existence, appearance and emptiness, are equal in nature. The form of Manjuvajra's A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), passed down from the path of Nagarjuna's throat, when it reaches my heart, reveals the essential heart of dependent arising, like a moon in water. ye dharmā hetuprabhavā hetus teṣāṃ tathāgato hy avadat, teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā (藏文：ཡེ་དྷརྨཱ་ཧེ་ཏུ་པྲ་བྷ་ཝཱ་ཧེ་ཏུན་ཏེ་ཥཱནྟ་ཐཱ་ག་ཏོ་ཧྱ་ཝ་དཏ། ཏེ་ཥཱཉྩ་ཡོ་ནི་རོ་དྷ་ཨེ་ཝཾ་བཱ་དཱི་མ་ཧཱ་ཤྲཱ་མ་ཎཿསྭཱ་ཧཱ།，梵文天城体：ये धर्मा हेतुप्रभवा हेतुस्तेषां तथागतो ह्यवदत्। तेषां च यो निरोध एवं वादी महाश्रमणः स्वाहा，梵文罗马拟音：ye dharmā hetuprabhavā hetus teṣāṃ tathāgato hy avadat, teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā，汉语字面意思：诸法从因生，如来说其因，彼因之息灭，大沙门如是说。) Because non-existence is the nature of reality, everything that appears arises dependently. Because it arises dependently, it is not deceptive. Dependent arising is known as the Three Jewels. By this supreme truth, even if space were put into a mustard seed, may Nagarjuna and I always accomplish the delight of Manjushri! Thus it is said. The second part has two sections: identifying the view to be refuted, and showing that holding that view is unreasonable. The first is: Regarding whether the Tathagata exists after death, or whether after death he both exists and does not exist, or neither exists nor does not exist, there are four possibilities; regarding whether the world has an end, or is endless, etc., there are four possibilities; regarding whether the world is permanent or impermanent, there are four possibilities; and regarding the views that body and life are one or different, etc., there are fourteen questions that the Buddha did not explicitly answer. Among these, the first set of four possibilities regarding whether the Tathagata exists after death, etc., is based on contemplation of nirvana; the second set of four possibilities regarding whether the world has an end, etc., is based on contemplation of the future; the third set of four possibilities regarding permanence and impermanence, etc., is based on contemplation of the past. The second part is: Since all things are empty of all elaborations of the four extremes, what particular dharma has an inherent self, or what is the end of whether the world will exist or not exist in the future? And what is endless? What is both with and without end? And what is neither with nor without end? Body and life are the same, that is, of one essence.
English
What is "ig pa"? Is it something else with different entities? Are self and the world eternally existent, or impermanent? Is it both eternal and impermanent, or neither? What is it that is neither? Because the basis of difference is not established, the characteristic of difference is not reasonable, therefore there are no fourteen views that are not answered. Third, refuting the fault of teaching being meaningless: If nirvana is inherently non-existent, then for the sake of all sentient beings attaining nirvana, the Great Compassionate One's teaching of the Dharma would be meaningless. For the sake of ultimate truth, nirvana is the pacification of the characteristics of elaboration, which is also pacified by its very nature. Or, because words are not applicable, elaboration is pacified. Because the mind is not applicable, it is pacified. Or, because afflictions do not arise, it is pacified. Because birth does not arise, it is pacified. Or, because afflictions are abandoned, elaboration is pacified. Because all habitual tendencies are abandoned without exception, it is pacified. Or, because objects of knowledge are not observed, elaboration is pacified. Because knowledge is not observed, it is pacified. Therefore, in the Sutra of the Secret Intent of the Blessed One, it is said: "O Peaceful Intelligence, on the night when the Tathagata attained unsurpassed, perfect, and complete enlightenment, and on the night when he passed into nirvana without taking anything, in between those times, the Tathagata did not even speak a single letter. He will not speak," and so on. Because all dharmas are of the nature of nirvana, all objects of focus, such as the teacher, the taught, the Dharma, and the disciples, are all pacified, that is, they are close to pacification, and the elaboration of the object of focus is pacified. The taste is equal, without the duality of grasping and being grasped. It is naturally peaceful, that is, when the Buddha, the Bhagavan, is in a state where all elaborations are pacified and does not abide in the nature of peace. All objects of focus of clinging to signs are pacified, and because of non-observation, the Buddha has never taught any completely pure Dharma to anyone, at any time or place. Below it says: "The Holy Dharma is the one who teaches." This is said in accordance with the balance of conventional terms. The second is, the examination of nirvana, called the treatise, that is, the twenty-fifth chapter. Twenty-sixth, in the treatise examining the twelve links of existence. The connection of the sutra is: The Bhagavan said that dependent origination is unborn, its
Chinese
即是说“缘起”。等等的意义。论著的关联。嘎拉的吉美和桑结坚两人说：您已经阐述了进入大乘究竟意义，现在请阐述进入声闻乘经论的究竟意义。回答说， 以及在《智慧灯》中，勒丹说：之前说，没有向任何人展示任何法，如果佛陀说了缘起，难道没有妨碍吗？回答说，不是说自性存在。月称说：什么是缘起？这样提问。这里说：谁见缘起，那人等等。如果这样说，涅槃和轮回是因为有缘起顺逆的缘故吗？如果没有轮回和涅槃，那么显现为轮回和涅槃的是什么？如果没有有寂二者，那么有是如何在名言上转变的呢？即使没有，显现也是缘起的力量吗？见到四谛是如实吗？对此进行阐述分为二：正文和标题。第一部分分为三：阐述缘起的道理，显现造作与不造作的差别，阐述支分止息的次第。第一部分是：由于没有领悟真实意义的无明遮蔽了心识， 为了再次投生，也就是为了那个目的，以三种方式，即福德和非福德以及不动业，通过三门显现造作，这些业是导致前往六道或五趣的因。这些造作的因缘，成为轮回的种子，识与造作相应，将进入天等众生之中。如果识进入，那么依靠它，感受、想、行、识，即四名蕴，以及如米尔努尔等的色蕴将会形成。在那里，以色和色影的方式，最终死亡的蕴止息时，仅仅在一个刹那间，就像天平的上下一样，生的部分的蕴会像业力所抛掷的那样产生。因此，如果识在母胎中昏厥，那么识的因缘
English
That is to say, "dependent arising." And so on. The connection of the treatise. Ga La's Jime and Sangye Kyang said: You have already explained entering the ultimate meaning of the Mahayana, now please explain entering the ultimate meaning of the Hearer's scriptures. The answer is, And in the "Lamp of Wisdom," Lekden said: Before, it was said that no Dharma was shown to anyone, if the Buddha said dependent arising, is there no obstacle? The answer is, it is not said that self-nature exists. Chandrakirti said: What is dependent arising? Thus asked. Here it says: Whoever sees dependent arising, that person, etc. If it is said like this, is Nirvana and Samsara because there is dependent arising in forward and reverse order? If there is no Samsara and Nirvana, then what appears as Samsara and Nirvana? If there is no existence and peace, then how does existence change in name? Even if there is not, is the appearance the power of dependent arising? Is seeing the Four Noble Truths as they are? To explain this, there are two parts: the text and the title. The first part is divided into three: explaining the principle of dependent arising, the difference between manifest action and non-action, and explaining the order of cessation of limbs. The first part is: Because ignorance, which has not realized the true meaning, obscures the mind, In order to be reborn again, that is, for that purpose, in three ways, namely merit and non-merit and immovable karma, through the three doors, these karmas are the cause of going to the six realms or the five destinies. The conditions of these actions, becoming the seed of Samsara, consciousness in accordance with the actions, will enter into beings such as gods. If consciousness enters, then relying on it, feeling, thought, action, consciousness, that is, the four name aggregates, and the form aggregates such as Mirnur will be formed. There, in the form of form and form shadow, when the final aggregates of death cease, in just one moment, like the top and bottom of a scale, the aggregates of the part of birth will arise as the karma throws them. Therefore, if consciousness faints in the mother's womb, then the cause of consciousness