Chinese
要知道，在心中获得坛城是获得大乐的灌顶。这些在道次第的灌顶中，有漏道中，其行者由获得暖位的上师，在寂怒剩余形象的坛城中，如所谓劣种母般，依赖于真实的明妃；在无间道中，其行者由持明者上师，在剩余积聚的坛城寂怒二者中，如天女般，依赖于三摩地光明的明妃；在无漏道中，其行者由佛性的上师，在究竟果位的坛城寂怒二者中，依赖于智慧的明妃而进行灌顶，这些都是以续部的尺度来区分的。对于这些，有些人说，在第一条道上只安立少许能力，在第二条道上安立较多能力，在第三条道上则安立真实的能力，这是一种对名相的误解。这三种安立能力的方式是外内密三种差别的体现。如《灰烬经》所说：“于何处具足信与勤，以及三种苦行者，仅置少许种子能生，次第赐予安乐灌顶。”意思是说，凭借利益灌顶安立少许能力，凭借能力灌顶安立较多能力，凭借甚深灌顶安立真实能力。因此，外内密三种灌顶必须在上文的三种道上全部进行，因为它们是遍及一切的。我是这样想的。《续义决择》第十章的解释。
English
It is to be known that obtaining the mandala in the heart is the empowerment of great bliss. In these empowerments of the stages of the path, in the path with outflows, its practitioner, by the master who has attained warmth, in the mandala of the remaining images of the peaceful and wrathful deities, relies on the actual consort like the so-called inferior caste mother; in the unobstructed path, its practitioner, by the master vidyadhara, in the mandala of the remaining accumulation of the peaceful and wrathful deities, relies on the consort of samadhi light like a goddess; in the path without outflows, its practitioner, by the master of Buddha-nature, in the mandala of the ultimate fruition of the peaceful and wrathful deities, relies on the consort of wisdom to bestow empowerment, all of which are distinguished by the measure of the tantra. Regarding these, some say that only a little power is established on the first path, more power is established on the second, and real power is established on the third, which is a misunderstanding of the terms. These three ways of establishing power are the differences of the three, outer, inner, and secret. As it is said in the Ashes Sutra: "Wherever there is faith and diligence, and the three ascetic practices, only a little seed is placed and can be generated, and the empowerment of bliss is bestowed in order." It means that by the benefit empowerment, a little power is established, by the power empowerment, more power is established, and by the profound empowerment, real power is established. Therefore, the three outer, inner, and secret empowerments must be performed on all three paths above, because they are all-pervasive. That's what I think. This is the explanation of the tenth chapter of the Tantra Meaning Determination.
Chinese
因此，通过在下文解释其含义来理解。这样，次第和顿悟两者都以三种特征使意义达到圆满。正如《观鬘论》中所说：“两种道都以三种特征使意义达到圆满。”三种特征是什么呢？首先是概括性的指示，从第十二章开始。然后，通过转换词语，将下文的“因”和上文的“知”结合起来，并将“特征”一词应用于所有三个方面。因此，因之知的特征是首先通过听闻和思考来寻找见解。其次，将“缘”和“进入”结合起来，缘进入的特征是根据情况修习道的瑜伽。再次，成熟之因是上述的见和修。通过这两者的结合，进入不退转的陀罗尼是最终结果的特征。那是暂时的结果，四种持明。简而言之，以三种特征的方式达到圆满的道，那成为有能力和力量的是什么呢？持明，例如称国王的儿子为王族一样。首先，它从那里产生，中间住于那里，因此最终的血统不会断绝。因为自然成就法身，广大成就报身，成熟寿命自在成就化身的持明者。因此，在本论的第十九品中说：“持有胜者种姓者。”最终是三身佛在一切刹土中完全显现。广说也分三，首先，因之知也分二，即次第和顿悟的见解的确定方式。首先是道次第论中说：“基础是理由成立的意义。”分为三，也就是基础是所量的事物，有法；理由是衡量者，理由；成立的意义是确定下来的宗派。首先，所量的事物虽然没有在本章的论述中显示，但是因为以下的理由需要所量的事物，所以稍微结合语言的意义。根据场合和目的会变成三种，也就是辩论者和反驳者辩论时，像瓶子一样在共同显现中成立的事物是有法。
English
Therefore, understand by explaining its meaning below. Thus, both gradual and sudden enlightenment accomplish the meaning completely through three characteristics. As it is said in the Garland of Views: "Both paths accomplish the meaning completely through three characteristics." What are the three characteristics? First, the general indication is from the twelfth chapter onwards. Then, by transforming the words, combining the "cause" below and the "knowing" above, and applying the word "characteristic" to all three aspects. Therefore, the characteristic of the knowledge of the cause is first to seek views through listening and thinking. Secondly, combining "condition" and "entering," the characteristic of the condition entering is to practice the yoga of the path according to circumstances. Again, the maturing cause is the above-mentioned view and meditation. Through the combination of these two, entering the irreversible dharani is the characteristic of the final result. That is the temporary result, the four vidyadharas. In short, what is it that becomes capable and powerful when the path is accomplished in the manner of three characteristics? Vidyadhara, just as calling the son of a king a royal family. First, it arises from there, dwells there in the middle, so the final lineage will not be cut off. Because the spontaneously accomplished Dharmakaya, the vast accomplished Sambhogakaya, and the maturation life empowerment accomplished Nirmanakaya vidyadhara. Therefore, in the nineteenth chapter of this treatise, it says: "The one who holds the supreme lineage of the Victorious Ones." Ultimately, the Trikaya Buddha will be fully manifested in all realms. The detailed explanation is also divided into three. First, the knowledge of the cause is also divided into two, namely, the way of establishing the views of gradual and sudden enlightenment. First, it is said in the Lamrim: "The basis is the meaning of the established reason." It is divided into three, that is, the basis is the object to be measured, the subject; the reason is the measurer, the reason; and the meaning of the established is the established tenet. First, although the object to be measured is not shown in the discourse of this chapter, since the following reasons require the object to be measured, it is slightly combined with the meaning of the words. According to the occasion and purpose, it will become three types, that is, when the debater and the opponent debate, something that is established in the common appearance like a vase is the subject.
Chinese
因此，将其置于此处有以量成立的必要。正如其他论典中所说：争论双方的知识中，有多少显现的部分，那时就依靠它而产生随后的推断。因此这样说。此外，导师向弟子传授诀窍时，弟子的八识及其对境是法，将其置于此处有使所教的诀窍落到弟子相续中的必要。此外，导师向弟子讲经时，轮回和涅槃一切都是法，将其置于此处有使它们的法性确定，从而从对所知的不了解的束缚中解脱的必要。像这样，三者中这里取后者。正如《分别论》中所说：在两种考察的行境上衡量。因此这样说。那么，会变得无法衡量，因为不是以量成立的缘故。如果这样问，答：理由不成立。因为此处的量是对三遍作的，所以有些是根据教证，有些是根据经验的诀窍，有些是以理成立的缘故。而且，轮回和涅槃的自相不是所衡量的，而是说它们二者的执着显现是所衡量的，如第三品所示，这里讲者也详细地说明了。第二，衡量者理由是，具有作遮破和建立二者的作用。正如《道次第》中所说：因此理由是所说的作用。因此这样说。此外，对于同一部论典，也结合根据智慧大小而逐渐确定之理和立即确定之理这两种方式。初者有三，四种证悟是，如对“原因相同”的解释的观点那样，上面的所衡量之轮回和涅槃二者是法，原因是相同的，因为二者都是从心产生的缘故。例如，执着声音为常的虚构和确定声音为无常的量二者的目标都是同一个声音一样。理由是以量成立的，因为从心中，从证悟产生涅槃，从不证悟产生轮回，那二者都是在心中相同的心。正如《合掌经》中所说：那二者虽然通过消除而不同，但本体是一样的。以及第二品中所说：一切如来本来就是佛。
English
Therefore, placing it here has the necessity of being established by valid cognition. As it is said in other treatises: In the knowledge of both disputants, how much of the appearing part there is, at that time, relying on that, subsequent inference arises. Therefore, it is said. Furthermore, when the teacher imparts instructions to the student, the student's eight aggregates together with their objects are the subject, and placing it there has the necessity of the instructions to be taught falling into the student's continuum. Furthermore, when the teacher explains the scriptures to the student, all of samsara and nirvana are the subject, and placing it there has the necessity of their nature being determined, thereby liberating from the bonds of not understanding the knowable. Like that, among the three, here the latter is taken. As it is said in the 'Discrimination': Measure on the two objects of investigation. Therefore, it is said. Then, it will become impossible to measure, because it is not established by valid cognition. If you ask like that, the answer is: the reason is not established. Because the valid cognition in this system is done on the three pervasions, so some are according to scripture, some are according to experiential instructions, and some are established by reason. Moreover, the own-character of samsara and nirvana is not what is measured, but it is said that the clinging appearances of those two are what is measured, as shown in the third chapter, and here the speaker also explains it in detail. Second, the reason for what measures is that it has the function of making both negation and affirmation. As it is said in the 'Stages of the Path': Therefore, reason is said to be the function. Therefore, it is said. Furthermore, for the same treatise, combine both the way of gradually determining according to the size of the intellect and the way of immediately determining. The first has three, the four realizations are, as in the view of the explanation of 'same cause', the above-mentioned samsara and nirvana, which are to be measured, are the subject, the cause is the same, because both arise from the mind. For example, just as the imputation of grasping sound as permanent and the valid cognition of determining sound as impermanent have the same object, sound. The reason is established by valid cognition, because from the mind, nirvana arises from realization, and samsara arises from non-realization, those two are the same mind in the mind. As it is said in the 'Joined Palm Sutra': Those two, although different by elimination, are of the same essence. And as it is said in the second chapter: All the Tathagatas are enlightened from the beginning.
Chinese
因为已经说了许多如“成为所作的自性一体的特征”等。依靠那个征兆的智慧，了悟轮回与涅槃二者在因的心识上是一体的，并且了悟心识的自性是空性，也就是了悟所知空性的反面是胜义无生。所谓文字的方式，是指之前的空性法，那个所要表达的，心性不局限于文字，因为是依靠逐渐的方式，通过本体文字来表达而了悟的。就像手指和有兔子的月亮一样。关于通过本体文字来表达而了悟，（《四句》）中也说：“以本体用本体来书写，因此才说为文字。”因为已经说了这个缘故。像那样以文字来表达而了悟意义，我们认为是通过文字的方式来了悟的。正如（《十三句》）中所说：“从文字声音施设名称集合中，依靠词语来善加表达，从中取出隐藏的意义。”因为已经说了这个缘故。依靠那个征兆的智慧，通过文字的方式来了悟，也就是了悟所知显现反面世俗无灭。所谓加持，是指像那样显空二者法，那二者真实了悟的加持中，不分离的了悟是从力量中产生的，比如白布染成红色的能力存在于争论中一样。也像《怖畏电光》中所说：“从无生本体的加持中，知晓诸法显现，那就是那样的自性。”这就是了。依靠那个征兆的智慧，通过加持来了悟，也就是了悟显空不二的反面，真谛不二总的特征而已。所谓现量，虽然不像依靠征兆的推断所要证成的，但与其不相违背地了悟为不二自相，就像那里面所说的：“不依赖于他，不相违背，如果以现量智慧来决断，就是到达瑜伽士地。”因为已经说了这个缘故。那也是四种现量中的瑜伽士现量，在有漏的情况下，没有在相续中产生，并且根现量是依赖于这个智慧，是具有错乱的对境的，正如定