English
Everything is said to be in two truths. The tantra says: The Buddhas taught the Dharma, relying entirely on the two truths, namely the conventional truth and the ultimate truth. In accordance with their wishes, here too, the two truths are spoken of. Those who, through ignorance, grasp the consciousness as self, and who grasp the aggregates as belonging to the self, and who impute the elements as other and grasp them as objects, have the characteristic that they are not established as such, because they are pure in the two truths. The way to establish this is that, in the realm of convention, the term 'I' refers to consciousness, and realizing it as wisdom is illusory wisdom. How does the 'other' arise? It is realizing the five mothers as illusory objects. The term 'mine' refers to the aggregates, and realizing them as the five families is called the illusory mudra. Furthermore, in the realm of ultimate truth, the term 'I' refers to consciousness, and realizing it as wisdom is ultimate wisdom. The five elements referred to as 'other' are the ultimate nature of the mothers, and realizing the five aggregates referred to as 'mine' as the five families is the ultimate fruit. Some say that this is not established as such. For them, it is established by scripture. The second chapter says: The limbs of the vajra aggregates are known as the five complete Buddhas. Thus, it is established by saying that the aggregates are the five families. The same text says: Earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the sovereign mother of the sphere of space. Thus, it is established that the elements are the nature of the mothers. The eleventh chapter says: Understanding all the tantras. Thus, it is established by explaining consciousness completely. Thus, understanding the two truths as distinct is purification, and understanding them as one in the suchness of the Dharmadhatu is the thesis to be established by the sign of truth. Secondly, there are the common and uncommon realizations and purifications. The first, the cause being the same, is: I, mine, and others. Thus, the three mistaken conceptions of self and other are the same as before in terms of characteristics. Appearing in this way is a mistaken conception, appearing from the nature of delusion. It is subtle and subtle on the face of self-knowing, so subtle that it is not present even for a moment, as subtle as a mote of dust, like hairs in the sky. If so, the great appearances and discriminations of form, sound, etc., should be cut off. They are subtle, like dust.
Chinese
如果说，因为刹那也不成立，所以就像虚空中的莲花一样。虽然自性智面前没有，但在迷乱面前显现并不相违，因为以颠倒妄想的先前的相续，以相续而行持，是因为不是那却执着为那，就像有眼翳者所见的毛发一样。因此，在迷乱面前显现本身，因为没有真实成立，所以了知在法界之外没有任何动摇，是同因之理的所立宗。那么，先前的颠倒妄想本身是法，成为所立。因为在名言识面前，显现行境为量所缘。答：那个心也是依赖于如实了知此，才是颠倒妄想，即使以彼之因无明和果显现执着的相续为对境，如果彼没有真实成立，有什么相违呢？因为没有依赖于此相续的基和生起的根本，因为了知未作的法界甚深义为刹那的同因。譬如，有眼翳者所见的毛发，在眼净者的境前不成立一样。文字之理是，主宰的因缘，先前的分别念，以无明清净的义，无生法界本身，如何了知之理呢？“于彼”是指所了知的法界如是性。“自在”是指以了知之智自在彼，如何自在呢？在因有漏识的时候，依赖于声音和词句，首先一定是说，之后以智慧观察，以相违关联的分别，而确定真实义，称为以文字之理而了知。如十三品中所说：“文字声音施设名，依赖于词句而诠释，从中隐没而显义。”是说，于彼显现真实义，因为于法性，以彼了知之智而行持，如这部的第四品中所说：“以界于界而书写，是故名为文字。”一样。此论中，虽然如此了知，在前二者中不明显，但以语意的力量，稍微结合了四者，加持是从前文字之理的同因法界。
English
If it is said that because even a moment does not exist, it is like a lotus in the sky. Although it is not present in the face of self-knowing, it is not contradictory to appear in the face of delusion, because the previous continuum of inverted delusion acts with continuity, because it is not that but clings to that, just like the hair seen by someone with cataracts. Therefore, the very appearance in the face of delusion, because it is not truly established, understanding that there is no movement other than the realm of phenomena is the thesis to be established by the reason of the same cause. Then, the previous inverted delusion itself is the subject, becoming the established. Because in the face of conventional consciousness, the appearing object is perceived by valid cognition. Answer: That mind is also an inverted delusion depending on truly knowing this, even if the cause of it, ignorance, and the continuum of clinging to appearances are the objects. If that is not truly established, what is contradictory? Because there is no basis for relying on this continuum and no root for arising, because the unmade, profound meaning of the realm of phenomena is understood as the same cause in an instant. For example, just as the hair seen by someone with cataracts is not established in the realm of the clear-eyed. The principle of letters is that the dominant condition, the previous conceptual thought, with the meaning of purifying ignorance, how is the principle of understanding the unborn realm of phenomena itself? "To that" refers to the realm of phenomena to be understood as suchness. "Dominion" refers to the wisdom of understanding dominating it. How does it dominate? In the case of causal contaminated consciousness, relying on sounds and words, it is certain to speak first, and then to observe with wisdom, and to determine the true meaning with the discrimination of contradictory relationships, which is called understanding by the principle of letters. As it is said in the thirteenth chapter: "Letters are names established by sound, relying on words to explain, revealing the meaning hidden within." It is said that the true meaning is manifested in that, because in the nature of phenomena, it acts with the wisdom of understanding, as it is said in the fourth chapter of this very book: "Because it is written with the realm in the realm, therefore it is called a letter." In this treatise, although such understanding is not clear in the first two, it slightly combines all four with the power of the meaning of words. Blessing is the same cause, the realm of phenomena, from the previous principle of letters.
Chinese
谁证悟了呢？像这样，显现与空性的文字形式，以及空性与显现的本体为一，这二者实际证悟的加持力，无别地证悟自然而然产生，因此称为加持而证悟。现量是所有事物的自性特征，以证悟此自性的智慧，通过自明现量来证悟，从而掌握特征的意义，不像通过推理来推断所要证明的事物那样，因此称为现量的证悟。清净的理证与前面所衡量的事物相同，即以我、蕴、他、元素和分别念的相续、识等作为有法。这些清净为五部佛父、五部佛母和五种智慧。如果这样观察，因为显现为这些，例如像习惯了灭尽定一样。如是说：如果在那里修持火的生起次第，火就会显现为火本身。就像这样说的。这个理证也成为此道的解脱道或生起次第的成就方法。将蕴等假立并修持为五部佛父等，从而清净为这些，是清净理证所要证明的事物。此外，在这些理证的情况下，有些人说：我与无我的他者，以及我与我的他者们，以及我与他者和分别念的相续，这些所衡量的事物重复了三次。这不是重复，因为第一个是作为真理的理证所衡量的事物而说的，第二个是作为证悟的所衡量的事物而说的，最后一个是作为清净的所衡量的事物而说的。那么，将这些所衡量的事物的衡量方法，以三种理证来表示，有必要吗？如果没有必要，就会变成重复，如果有必要，那是什么呢？因为有必要，所以不会变成重复，因为衡量方法的理证，按照这种方式，确定为共同和不共同两种。其中，第一个是真理的理证，即声音相同意义相异，后者是证悟和清净的理证，因为是量和经论。那么，不共同的清净和证悟这二者是重复的吗？不重复，因为证悟是将所衡量的我、他三者，甚至没有成立为错觉，而加以确定，清净是
English
Who has realized it? Like this, the textual form of appearance and emptiness, and the essence of emptiness and appearance being one, the blessing of actually realizing these two, realizing inseparably arises naturally, therefore it is called realization through blessing. Direct perception is the characteristic nature of all things, with the wisdom of realizing this nature, through self-awareness direct perception to realize, thereby mastering the meaning of the characteristic, not like inferring what is to be proven through inference, therefore it is called the realization of direct perception. The pure reason is the same as the things measured before, that is, taking self, aggregates, other, elements, and the continuum of thoughts, consciousness, etc., as the subject. These are pure as the five Buddha families, the five Buddha mothers, and the five wisdoms. If observed in this way, because they appear as these, for example, like being accustomed to the attainment of cessation. As it is said: If one meditates on the fire element there, the fire will appear as fire itself. Just like this saying. This reason also becomes the means of accomplishment for the path of liberation or the generation stage of this path. Establishing and meditating on the aggregates, etc., as the five Buddha families, etc., thereby purifying them into these, is what the pure reason is to prove. Furthermore, in the case of these reasons, some say: "Self and the other without self," and "Self and my others," and "Self and other and the continuum of thoughts," these measured things are repeated three times. This is not repetition, because the first is spoken of as the thing measured by the reason of truth, the second is spoken of as the thing measured by realization, and the last is spoken of as the thing measured by purification. Then, is it necessary to represent the measuring methods of these measured things with three reasons? If it is not necessary, it will become repetition, and if it is necessary, what is it? Because it is necessary, it will not become repetition, because the reason for the measuring method, according to this system, is determined to be both common and uncommon. Among them, the first is the reason of truth, that is, the sound is the same and the meaning is different, and the latter is the reason of realization and purification, because it is valid scripture and treatises. Then, are the two uncommon purifications and realizations repetitive? They are not repetitive, because realization establishes the measured self, other, and the three, without even being established as mere illusions, and purification is
Chinese
为了在智慧的坛城中完全确定这三者是清净的，所以这两个论证不是重复的。此外，这里应该这样思考：所量是先前的执着，能量的这些论证是依赖于量者的心识而是一还是异？如果是前者，则所量不能成为能量；如果是后者，则会变成持有两个识流。如果说所量和能量在心识的体性上是一，所以不会变成持有两个识流，并且以后的量度量先前的体性之流，所以也没有第一个过失。第三，像这样确定的宗义是：下面的正文里，所量的三种颠倒分别的自性是，在没有证悟而显现和执着于轮回的时候，它的自性并没有从法性中退失，因为用上面的论证量度，所以在像这样确定的时间里，因为远离了执持不同于法性的错乱。譬如跛脚的王子被善于计谋的大臣推上王位一样。此外，下面说，像这样宣说的宗义是，没有其他的果金刚乘比这个更殊胜，没有其他的任何东西能够说出这个道理。涅槃的乘的差别是，考察正文并且在上面的著作中详细地阐述了。自性的显现是所知的事物的真实状态的意义，因为能知者能够证悟它。什么呢？如果用分别的智慧，用思择的智慧来详细地考察，那么一切法都没有自性成立。因此，像幻化一样，任何东西都显现，并且因为任何东西都显现，所以没有任何自性成立。这两者是一个原因，是无二的。佛和法没有生灭，佛的化身也不会完全入灭。如《入灭经》中所说：‘善男子，譬如在赡部洲，太阳落山是被山遮蔽，众生看不见，但太阳的自性并没有真正落下。因为众生没有看见，所以产生了落山的意识。’同样，声闻的近住等