English
Because it appears as forty-five letters. As it is said in the Ocean Sutra: Appearing as body, speech, and mind, all are understood as the adornment of speech. All are letters of speech, sealed with skillful means. Thus it is said. The two, self-nature unborn and manifestation unceasing, although appearing sequentially in words, are without difference in meaning. Because the seven treasures are spontaneously accomplished as the cause of essence, therefore the vessel and essence realms and the mandala of body and wisdom are blessed as primordially enlightened. As it is said in the Ocean Sutra: From the blessing of these two being inseparable, that itself is blessed by that. Self-appearing in a non-dual manner, the wonder of blessing is inconceivable. Thus it is said. Truth inseparable is beyond the realm of the mind, because it is realized as self-luminous without object by the direct perception of self-awareness. As it is said in the Ocean Sutra: This self-arisen, self-manifesting dharma, and the non-dual self-awareness unborn, are clearly and directly perceived without doubt, said to be the supreme of all realizations. Thus it is said. By the fourfold thorough realization, as the tenet established according to the reasons explained above, by the fourfold thorough realization, all are the great king of perfect manifestation. All phenomena, internal and external, that can be measured, are perfectly clear in the direct perception of self-awareness, and because it masters awareness, it is the king. Because it surpasses the tantras of mantra and Madhyamaka and Cittamatra, there is no greater tenet than this. Again, as explained in the manner of the Chigcharwa, all phenomena of samsara and nirvana, in ultimate truth, are unborn, the cause is one; in relative truth, are illusory, the cause is one; in truth inseparable, the cause is one. Or, all phenomena of samsara and nirvana, in ultimate truth, are free from arising, ceasing, abiding, focus, going, and coming, the cause is one; in relative truth, appear as arising, ceasing, abiding, focus, going, and coming, the cause is one; in truth inseparable, at the very moment of arising, they are like unborn, etc., the cause is one. Then, is the reasoning of the letter form not necessary? It is necessary, because the realization of the one cause is realized by representing it with the reasoning of the letter form. Then, is blessing not necessary? It is necessary, because although realization depends on the letter form, the power lies in the blessing.
Chinese
那么，不需要现量了吗？需要，因为它也能使人从执着于无分别中解脱。而且，这四者并非依次证悟，而是将所量轮涅的一切法，以同一因，用字形的方式象征，通过加持力，无分别地确定，从而从自证现量的心的行境的执着中解脱，这是宗义的究竟。对此，有些人说，如果按照次第的方式来讲解，那么每一个都有所量、理证、宗义三种，如果象征方式混淆，是过失大还是不大？如果不大，那么区分所量、理证、宗义等就变得没有必要了，如果承认，那么《释疏·斯帕卡布》中也已经区分得很清楚了。如果过失大，那么以同一因的宗义证悟空性，以及以字形的方式证悟身语意如幻，这两者都成了加持的理证的所量，因此，重复的过失导致法性无法确定。如果承认，那么“以四种殊胜的证悟”就清楚地说明了这一点。那么，应该如何回答呢？杰·哲恩巴·纽顿·曲吉僧格说，这些象征方式混淆没有过失，因为以同一因的理证证悟空性，以及以字形的理证证悟如幻的角度来说，是走向宗义，但从执着于空性和显现的角度来说，是走向加持的理证的所量。喇嘛藏纳·沃巴说，同一因和字形的方式是衡量胜义和世俗的理证，而加持是衡量无分别的理证，因此，三谛各自的所量、理证、宗义三种象征方式混淆是过失大，但后来的理证加持和现量的所量来说，象征方式混淆没有过失，例如，“你所想要的酥油，就是我的妻子。”或者说，普光是自性的乘的究竟果，但也说是密咒的道次第，如《方便网》中说：“从普光中超越后，变为莲花者，因此。”以及《禅定明灯》中说：“你的究竟
English
Then, is manifest cognition not necessary? It is necessary, because it also liberates one from clinging to non-duality. Moreover, these four are not realized sequentially. Rather, all phenomena of samsara and nirvana, which are to be measured, are symbolized by the form of letters as a single cause, and through the power of blessing, they are definitively established as non-dual. Thus, liberation from the clinging of the object of experience of the mind of self-cognizant manifest cognition is the ultimate of philosophical tenets. Some say about this: If we explain it as a gradual process, then each one has three aspects: the object to be measured, the reasoning, and the philosophical tenet. If the symbolic representations are mixed, is it a great fault or not? If it is not a great fault, then distinguishing the object to be measured, the reasoning, and the philosophical tenets becomes unnecessary. If you accept that, then the commentary 'Spar Khab' also clarifies the distinctions. If it is a great fault, then realizing emptiness as the philosophical tenet of the single cause, and realizing the body, speech, and mind as illusory through the form of letters, both become the object to be measured by the reasoning of blessing. Therefore, the fault of duplication causes the nature of reality not to be definitively established. If you accept that, then it is clearly stated by 'with four kinds of excellent realization.' So, how should we answer? Je Drangsepa Nyuton Chokyi Senge said, 'There is no fault in mixing these symbolic representations, because realizing emptiness through the reasoning of the single cause, and realizing illusion through the reasoning of the form of letters, are going towards the philosophical tenet, but from the perspective of clinging to emptiness and appearance, they are going towards the object to be measured by the reasoning of blessing.' Lama Tsangnak Oebar said, 'The single cause and the form of letters are the reasoning for measuring ultimate and conventional truths, while blessing is the reasoning for measuring non-duality. Therefore, although mixing the three symbolic representations of the object to be measured, the reasoning, and the philosophical tenet of the three truths is a great fault, there is no fault in mixing the symbolic representations for the later reasoning of blessing and the object to be measured by manifest cognition. For example, 'Whatever butter you desire is my wife.' Or, the all-illuminating is the ultimate result of the vehicle of nature, but it is also said to be the path stage of mantra, as it says in the 'Net of Means': 'Having transcended from the all-illuminating, one becomes a lotus-holder, therefore.' And in the 'Lamp of Meditative Vision': 'Your ultimate'
Chinese
如“度哦，大方便乘之根本处”所说。如是说。又问，如果说现量是宗派，那么以什么作为理由呢？答：从兼破兼立的方面来说，是可以的。譬如，一个坏人的妻子生了一个儿子，这个儿子对怨敌和亲友没有任何利益和损害，但是父母的怨敌不高兴，亲友高兴一样，以现量证悟，兼带破除无有差别的执着，兼带成立远离行境，从这方面来说，既是理由，也是宗派。诸位上师如是说。又，第三品中出现了四种证悟、三种清净和两种平等的理由。这里也出现了四种证悟和清净、平等的理由，是否重复呢？答：没有过失。第三品中出现的是对初学者确定所观察的轮回之法的理由，而这里是为了成就荟供，作为前行而确定见解的理由，因此没有重复的过失。如是说。第二，宣说三种清净和两种平等的理由，即“器情...二转成”。那里有，器情诸续皆清净。如是通过四种证悟的理由而确定，如同外器世界由五大组成，内情众生由五蕴组成，以及它们的续流由八识组成一样，本来就清净，五大是五部佛母，五蕴是五部佛父，八识清净为五种智慧。从清净的角度，通过理由来衡量，秘密真言嘛哈瑜伽的瑜伽士们证悟。以“平等二”来说，另外从平等二的角度来说，与经部相顺应，共同的平等二，即仅仅显现就能起作用的真实世俗，以及仅仅显现也不能起作用的空性颠倒的世俗，二者虽然显现，但在安立为空性方面是平等的。断除部分戏论的有名相的胜义谛，以及断除一切戏论的无名相的胜义谛，二者在遮破戏论的空性方面也是平等的。如是，在胜义无生中平等，和
English
As it is said, "To 'O, the fundamental place of the Great Method Vehicle." Thus it is said. Furthermore, if it is said that direct perception is a tenet, then what serves as the reason? Answer: From the aspect of simultaneously refuting and establishing, it is possible. For example, if a son is born to the wife of a bad person, even though that son does not bring any benefit or harm to enemies or friends, the enemies of the parents are unhappy, and the friends are happy. Similarly, through realizing with direct perception, the attachment to non-differentiation is simultaneously refuted, and being separate from the field of activity is simultaneously established. From this aspect, it is both a reason and a tenet. The lamas say this. Moreover, in the third chapter, the reasons for the four realizations, the three purities, and the two equalities appeared. Here also, the reasons for the four realizations and the purities and equalities appear, so is it a repetition? Answer: There is no fault. What appeared in the third chapter is the reason for establishing the basis of investigation, the Dharma of Samsara, for beginners. Here, it is the reason for establishing the view as a preliminary to accomplishing the gathering, so there is no fault of repetition. Thus it is said. Second, the reasons for the three purities and the two equalities are shown, namely, "Vessel and essence... two transformed." It is there, "Vessel and essence, all continuums are pure." As it is determined by the reasons of the four realizations, just as the outer vessel world is composed of the five elements, the inner essence sentient beings are composed of the five aggregates, and their continuums are composed of the eight consciousnesses, they are originally pure. The five elements are the five mothers of the families, the five aggregates are the five fathers of the families, and the eight consciousnesses are purified into the five wisdoms. From the perspective of purity, through measuring with reasons, the yogis of Secret Mantra Mahayoga realize. By "Equality Two," furthermore, from the perspective of Equality Two, in accordance with the Sutra school, the common Equality Two is the valid conventional truth that can function merely by appearing, and the reversed conventional truth of emptiness that cannot function even by merely appearing. Both of these, although appearing, are equal in being merely emptiness in the aspect of ease. The definitive truth of aspects that cuts off some elaborations, and the definitive truth of non-aspects that cuts off all elaborations, both are equal in being merely emptiness that refutes elaborations. Thus, being equal in the ultimate unborn, and
Chinese
在世俗如幻中平等二者是共同的平等二者。所谓的超胜平等二者是指，超胜平等二者是玛哈瑜伽派系的不清净显现颠倒的世俗，以及清净天显现真实的世俗二者，因为通达了自性和非共同以及本来清净，所以在身和智慧的坛城中平等。名相胜义的无遮止空性和非名相胜义的非遮止空性二者，也平等于自性任运成就七宝。所谓的“以”是指，像这样以清净平等的理由，虽然将不清净业的显现仅仅确立为是错乱的显现而不欺骗，但在本性上没有成立，因此，即使解脱了执着二谛是不同的执念，如果将所有此岸所见的教授法都执着为平等性，也是以错乱的心识，因此，“坛城普贤刹”是指，一切事物作为所量，在身和智慧的坛城中，所行境完全清净是普贤，也就是自性身的刹土。“行持大聚二转成”是指，像这样具有见解的瑜伽士们，作为能量的心识在本性中解脱，并且身语意三门的一切行持，从不间断的方面来说是福德资粮，从不执着的方面来说是智慧资粮，像这样转成二大资粮，是了知因的特征见解，而使之成为实修，是进入缘的特征，是禅定的引导，因此称为“那”。第二，破斥在其他地方寻求宗派和果的执着，所显示的是“四时莫寻觅”。那里有写着“四时莫寻觅”。“四时十方任何处，圆满正觉不得成”是指，无论从四时和任何方位的处所，以道的勤奋来寻觅，也无法从自己的心性之外获得被称为圆满正觉的果。那为什么呢？“心性即是圆满觉”是指，自己的心性，自生的智慧，从本初以来就远离取舍的边，因此是真实的