Chinese
不显现，对于此，疑惑是显现，是不确定的。以量所决断的，对于以现量所决断的，是无二的，或者，从刹那的事物本身，事物的前后等远离二，见到与彼具有是相违的，因此见到与彼具有是到来的。而且，从此生起的贪欲等。因此，显现刹那或无二，是舍弃与彼相违的，显现的自性，对于我们等也是现量，显现无二等，那也是修习殊胜的极致，称为具有舍弃极致，也是现量。以二谛的修习，不是转变为二的自性。从其他听到快乐和贪欲等，或者自己修习明智，达到极致，不是转变为所取等的自性。同样，修习无二等，不欺骗远离贪欲，因为忆念串习达到极致，生起智慧极致。所有体验都转变为忆念的一切的知识。 如是，觉悟近显示的作者所显示的，是觉悟。对于近显示唯一境的知识，是从近显示而来，是觉悟近显示先行的，不是现量的境。因此，以现量的境的特殊，从近显示作者所显示的，正在觉悟仅仅是现量，因为是遮遣与仅仅是近显示的知识相违的，如果近显示是间接的，那么现量的境的特殊近显示，是相违遍及的意义。如果自己是现量的境，那么不是仅仅进入那本身吗？现量有什么用？那也不是作彼进入的，也不是疑惑欺骗的，因为自己是现量。如此思维，可以疑惑，即使如此，自己
English
Not manifesting, for this, doubt is manifesting, which is uncertain. What is determined by valid cognition, for what is determined by direct perception, is non-dual, or, from the momentary thing itself, the before and after of things, etc., are separated from duality, seeing that it possesses it is contradictory, therefore seeing that it possesses it is coming. Moreover, the desire etc. arising from this. Therefore, manifesting the momentary or non-dual, is abandoning what contradicts it, the nature of manifestation, for us etc. is also direct perception, manifesting non-duality etc., that is also the ultimate of special cultivation, called possessing the ultimate of abandonment, is also direct perception. The cultivation of the two truths is not transformed into the nature of two. Hearing happiness and desire etc. from others, or oneself cultivating intelligence, reaching the ultimate, is not transformed into the nature of what is apprehended etc. Similarly, cultivating non-duality etc., not deceiving, free from desire, because the habit of mindfulness reaches the ultimate, the ultimate of wisdom arises. All experiences are transformed into the knowledge of all mindfulness. Thus, what is shown by the author who shows the near realization, is realization. For the knowledge of the sole object of near showing, it comes from near showing, it is realizing the near showing as preceding, not the object of direct perception. Therefore, with the special feature of the object of direct perception, from what is shown by the author of near showing, only direct perception is being realized, because it is rejecting what contradicts the knowledge of only near showing, if near showing is indirect, then the special near showing of the object of direct perception, is the meaning of pervasive contradiction. If oneself is the object of direct perception, then isn't it just entering that itself? What is the use of direct perception? That is also not making it enter, nor is it doubting deception, because oneself is direct perception. Thinking like this, one can doubt, even so, oneself
Chinese
因为仅仅是使之显现就感到满足，所以近示者必定会使之显现，而不是从无有或者没有量而来，这是它的意思。现在产生的智慧和断除如果殊胜，就像我们等等一样，已经是近示者了。但是，对于它的差别，比如使止息显现等等，我的将会产生，他的将会产生，从何得知呢？如果这样想，那么，即使是量所见。这里所说的“显现”，是指“止息”，这是有所依的。回答是：那将在此发生。暂且，因为自己没有殊胜的智慧和断除，所以将要产生的，不一定是殊胜的。因为理相同，所以显示者也将产生，但不是一定的。因为显示量所见是能知，所以是有所依的摄略。显示量所见，或者如是显示。近示也是以智慧为先导的见，如果是这样，智慧就是能知，并且显现现量之境自身的差别所能了知的智慧的差别，显示能够了知，即是说，薄伽梵如来是宣说量所见。同样，近示的差别的智慧的差别是显现，这样近摄略，即是说，薄伽梵就是量本身。高增上生和解脱吗？这是摄略的偈颂。如是，是指与士夫义相异的他境之识。已生、正生和将生之事物，无始无终地次第，一一分别，即使到劫末也无法做到。像这样遮止他境之识，是为了显示唯有承认该识才能明了。这里是通达法性的止息。所谓通达一方，是指士夫义的自性有可能完全通达一方。火是寒冷的药，因为接近。
English
Because one is satisfied only by making it manifest, the near demonstrator will surely make it manifest, but not from non-existence or from the absence of valid cognition, that is its meaning. The excellent wisdom and abandonment that have arisen now, like us and so on, are already near demonstrators. However, regarding its difference, such as making cessation manifest, mine will arise, and his will arise, how is it known? If you think like this, then, even if it is seen by valid cognition. Here, "making manifest" means "cessation," which is dependent. The answer is: that will happen here. For the time being, because one does not have excellent wisdom and abandonment, it is not certain that what will arise will be excellent. Because the reasoning is the same, the demonstrator will also arise, but it is not certain. Because showing what is seen by valid cognition is knowable, it is a collection with dependence. Showing what is seen by valid cognition, or showing it in that way. Near demonstration is also a view that is preceded by knowledge. If so, knowledge is knowable, and it manifests the difference of the knowledge to be understood by the self-difference of the object of direct perception, showing that it can be understood, that is, the Bhagavan Tathagata is said to speak of what is seen by valid cognition. Similarly, the difference of the wisdom of the difference of near demonstration is manifestation, thus near collection, that is, the Bhagavan is valid cognition itself. Higher rebirth and liberation? This is a verse of collection. Thus, it refers to the consciousness of other objects that are different from the meaning of a person. Things that have arisen, are arising, and will arise, sequentially without beginning or end, individually, cannot be done even until the end of the kalpa. Like this, preventing the consciousness of other objects is to show that it is only by admitting that consciousness that it can be clarified. Here is the cessation of understanding the Dharma. The so-called understanding of one aspect means that it is possible to fully understand one aspect of the nature of the meaning of a person. Fire is a medicine for cold, because it is close.
Tibetan
བླང་བྱ་ཡིན་པར་བསྟན་པ་ནི་མེ་ནི་ཞེས་བྱ་བ་ལ་སོགས་པའོ། །སྐྱེས་བུའི་དོན་མ་ཡིན་པའི་མཚན་ཉིད་ཅེས་བྱ་བ་ནི་སྐྱེས་བུའི་དོན་གྱི་གཙོ་བོ་ལས་གཞན་པའི་སྐྱེས་བུའི་དོན་ཉིད་མ་ཡིན་པའོ། །ལས་དང་འབྲས་བུ་འབྲེལ་བའི་ཤེས་པ་ནི་དྲན་པ་གོམས་པས་བློ་གསལ་བ་ཡིན་ན། འདི་འབྱུང་ངོ་ཞེས་འདི་དག་བསྟན་པ་མ་ཡིན་ནམ། དེ་ནི་མི་ཤེས་ཏེ་དེ་ཅི་མེའི་སྦྱིན་སྲེག་ལ་སོགས་པའམ། སྦྱིན་པ་ལ་སོགས་པ་ཡིན་ནོ་སྙམ་དུ་སེམས་པ་ལ། དེས་པའི་ལས་བསྟན་པའི་ཕྱིར། མཐོ་རིས་དང་ནི་བྱང་གྲོལ་ལམ། །ཞེས་བྱ་བ་སྨོས་ཏེ། ཡུལ་རྣམ་པར་དག་པ་གཉིས་ལ་མངོན་སུམ་དང་རྗེས་སུ་དཔག་པ་རྣམ་པར་གཞག་པ་ཡིན་ལ། སྐྱེས་བུའི་དོན་ཐར་པའི་ལམ་གྱི་ངོ་བོ་ལ་ནི་བསྟན་བཅོས་དེའི་ཕྱོགས་གཅིག་བསྟན་པ་དང་འགལ་བ་ཅན་གཞན་ཚད་མས་ཡོངས་སུ་དཔྱད་བྱ་ཉིད་མ་ཡིན་པའི་ལས་མེའི་སྦྱིན་སྲེག་ལ་སོགས་པ་ནི་མ་ཡིན་ནོ་ཞེས་བྱ་བའི་དོན་ཏོ། །གཞན་ཡང་ཞེས་བྱ་བ་ནི་དངུལ་ཆུ་དང་བཅུད་ཀྱིས་ལེན་དང་དབང་དུ་ བྱེད་པ་ལ་སོགས་པའི་རྣམ་པར་དབྱེ་བས་མི་ཤེས་པས་མགུ་བར་བསྟན་པ་ནི་ཐམས་ཅད་ཤེས་པ་མ་ཡིན་ཞེས་བྱ་བས་ནི་ཐམས་ཅད་མཁྱེན་པའི་ཤེས་པ་མ་ཡིན་ཞེས་བྱ་བ་སྟེ། མི་སླུ་བ་དེ་ནི་ཤེས་པ་སྲིད་པ་དང་མི་འགལ་བའི་ཕྱིར་ཉེ་བར་བསྟན་པ་བརྒྱུད་པ་དོར་བྱ་མ་ཡིན་པར་བསྟན་པ་ནི། དེའི་ཕྱིར་ཆད་མ་ཅན་གྱི་དོན་གསུངས་པའི་ཕྱིར་ཞེས་བྱ་བ་སྟེ། གང་གི་ཕྱིར་ཤེས་པ་དང་ལྡན་པ་ནན་ཏན་བྱ་བའི་དོན་དུ་བཙལ་བ་ནི། དེ་ཕྱིར་དེ་ཡི་ཡེ་ཤེས་ནི། །ནན་ཏན་བྱ་རྟོགས་རྣམ་དཔྱད་བྱའོ། །ཞེས་བྱ་བའོ། །ཡུལ་གཞན་ནི་མ་ཡིན་ཏེ་དགོས་པ་མེད་པའི་ཕྱིར་དང་མི་ནུས་པའི་ཕྱིར་རོ། །ལས་དང་འབྲས་བུའི་འབྲེལ་པ་ཤེས་པ་སྲིད་པ་བཞིན་དུ་ཡུལ་གཞན་ཤེས་པ་སྲིད་པ་ནི་དོན་གྱི་གཙོ་བོ་ལ་མི་སླུ་བར་ཁྱད་པར་མེད་པས་སོ། །དེའི་ཤེས་པའི་ཤེས་བྱ་རྣམ་པར་རིག་པ་དང་བྲལ་བ་རྣམས་ཀྱིས་ཇི་ལྟར་གོ་བ་ཡིན་ཞེ་ན། ལས་དང་འབྲས་བུ་ལ་སོགས་པ་ཤེས་པར་མཚུངས་པ་ཡིན་ནོ། །འོན་ཏེ་རྒྱུ་ཡོད་པ་ལས་དེ་ལ་མི་སླུ་བའི་ཕྱིར་དེ་ཡོད་པ་ཡིན་ནོ་ཞེ་ན། དེ་ནི་གཞན་ལ་ཡང་མཚུངས་སོ། །འདི་ལ་རྣམ་པར་དབྱེ་བས་ཤེས་པ་མེད་དོ་ཞེ་ན་ལ་སོགས་པ་ལ་ཡང་ངོ༌། །དེའི་ཕྱིར་ཡུལ་གཞན་ཤེས་པ་དགོས་པ་མེད་པ་ཉིད་ཀྱི་ཕྱིར་བརྟག་བྱ་མ་ཡིན་པར་བསྟན་པ་ནི། དེ་ཡིས་སྲིན་པོའི་གྲངས་མཁྱེན་པ། དེད་ལ་འགའ་ཡང་ཉེར་མཁོ་མེད། །ཅེས་བྱ་བའོ། །དེ་ལྟ་ཡིན་ན་ལས་དང་འབྲས་བུ་ལ་སོགས་པའི་ཤེས་པ་དང་ཤེ
Chinese
所说是应取者，即所谓火等。所谓非丈夫义之体性，即非丈夫义之主要，而是非丈夫义本身。业与果之关联之知识，若因忆念串习而心智明晰，则此将生起，难道不是在阐述这些吗？那是不知晓，那是什么，如火供等，或布施等，如此思忖。因此阐述了彼之业，故说：高升与解脱。是对二种极清净之境，安立现量与比量。而对丈夫义解脱道之体性，则与该论典之一方阐述相违，其他非为正量所能完全衡量之业，如火供等，并非如此之义。另外，以水银与服食精华及自在等之分类，因不了解而显示满足，所谓非一切知，即非一切智之知识，即不欺惑者，因其知识与存在不相违，故近示传承不应舍弃，即因此宣说了无间断之义。何以故，因具有知识者寻求精勤之义，故：因此彼之智慧，当精勤了悟而详察。是也。他境并非，因无必要且不能故。如知业与果之关联之存在，知他境之存在，对义之主要不欺惑，故无差别。彼之知识之所知，与分别识分离者，如何理解呢？与知业与果等相同。若谓因有因，故于彼不欺惑，故彼存在，则于他亦相同。若谓于此无以分别识知，则于彼等亦然。因此，显示了知他境无必要，故不应考察，即：彼知罗刹之数，然于彼等无有任何所需。是也。若如是，则业与果等之知识与知
English
What is shown as what should be taken is what is called fire and so on. What is called the characteristic of not being the meaning of a man is not the main meaning of a man, but is not the meaning of a man itself. The knowledge of the connection between action and result is that if the mind is clear due to the habit of remembering, then this will arise, isn't it explaining these? That is not knowing, what is that, such as fire offerings, or giving, and so on, thinking like that. Therefore, because the action of that is explained, it is said: Higher realms and liberation. It is to establish direct perception and inference for two kinds of extremely pure objects. And for the nature of the path of liberation, which is the meaning of a man, it contradicts the explanation of one aspect of that treatise, and other actions that cannot be fully measured by valid cognition, such as fire offerings, are not the meaning of this. Furthermore, showing satisfaction by not understanding the classification of mercury and taking essence and freedom, etc., what is called not knowing everything means that it is not the knowledge of omniscience, that is, the one who does not deceive, because his knowledge does not contradict existence, so it is shown that the lineage should not be abandoned, that is, therefore, the meaning of non-interruption is declared. Why? Because those who have knowledge seek the meaning of diligence, therefore: Therefore, his wisdom should be diligently understood and examined. That's it. Other realms are not, because there is no need and it is not possible. Just as knowing the connection between action and result is possible, knowing the existence of other realms is not different because it does not deceive the main meaning of the meaning. How do those who are separated from the knowledge of that knowledge understand? It is the same as knowing action and result, etc. If it is said that because there is a cause, it is not deceived by it, so it exists, then it is the same for others. If it is said that there is no knowledge by distinguishing this, then it is also the same for them. Therefore, it is shown that knowing other realms is not necessary, so it should not be investigated, that is: He knows the number of Rakshasas, but there is nothing needed for them. That's it. If so, then the knowledge and knowledge of action and result, etc.