English
Because it has been said many times, such as "being the characteristic of becoming one with the nature of what is done." Relying on that sign, the wisdom realizes that samsara and nirvana are one in the cause of mind, and also realizes that the nature of mind is emptiness, that is, realizes that the opposite of the emptiness of what is to be known is the ultimate unborn. The so-called method of letters refers to the previous emptiness dharma, that which is to be expressed, the nature of mind is not limited to letters, because it is through the gradual method that it is expressed and realized through the essence letters. Just like a finger and the moon with a rabbit. Regarding expressing and realizing through the essence letters, it is also said in (Four Verses): "Because the essence is written with the essence, therefore it is said to be a letter." Because it has been said for this reason. Like that, expressing meaning through letters and realizing it, we think it is realized through the method of letters. As it is said in (Thirteen Verses): "From the collection of letters, sounds, designations, and names, relying on words to express well, taking out the hidden meaning from within." Because it has been said for this reason. Relying on the wisdom of that sign, realizing through the method of letters, that is, realizing that the opposite of what is to be known is the conventional non-cessation. The so-called blessing refers to the two dharmas of appearance and emptiness like that, in the blessing of the real realization of those two, the inseparable realization arises from power, just like the ability of white cloth to be dyed red exists in the debate. It is also like what is said in "Frightening Lightning": "From the blessing of the unborn essence, knowing that all dharmas appear, that is such a nature." That's it. Relying on the wisdom of that sign, realizing through blessing, that is, realizing that the opposite of the inseparability of appearance and emptiness is only the general characteristic of the inseparability of truth. The so-called direct perception, although it is not like what is to be proven by inference based on signs, but realizing it as an inseparable self-characteristic without contradicting it, just like what is said in it: "Not relying on others, not contradicting, if deciding with direct perception wisdom, one will reach the yogi's ground." Because it has been said for this reason. That is also the yogi's direct perception among the four direct perceptions, in the case of contaminated, it has not arisen in the continuum, and the root direct perception is dependent on this wisdom, and is the object of delusion, just like the samadhi
Chinese
《持地王经》中说：如同眼睛、耳朵、鼻子和舌头也不是量。同样，身体和意也不是量。如果这些根是量，那么圣道对它们有什么用呢？阿底的经文中也说：形状和颜色不是根的行境。因为这个缘故。因为意的现量没有成立的量，所以这里自证的现量，就是对所知的事物本性如何的意义，无有遮蔽地证悟。普作续中说：没有现见之眼，却是现见之眼。因此称它为一切智眼。这样，这四种证悟，前者的所证是后者的所量，如同连接在木桥上一样，因为次第产生，所以是次第的证悟方式。因为不能从那之中生起，所以叫做极证悟。它的异名是，以上面的同一因等四种方式确定，所量的事物以二谛所摄的一切法，本来现前圆满成佛的意义，显现了对一切法自在的缘故，是国王，而且它特别超胜，所以叫做大。第二，清净的理证也有三种，第一是器，意思是产生。它是法，在五部母中是清净的。如果这样证悟和修习，因为能够这样显现。还有，精，意思是五蕴也是五部父。续，意思是八识聚也是清净为五智的理证，和上面一样成立。它们的比喻是灭尽的生处串习一样。如果说，这样的相，没有成立为证悟和串习一样显现，那么，如何观察就如何显现。因为一切法的自性不是唯一确定的，譬如一个瓶子，在同一时间显现为十七种真谛一样。这样，阿底的经文中说：因为自性不是唯一确定的，如何观察就如何显现。是这样说的。它们的差别是，色蕴不确定是毗卢遮那，而是宝生，这样不确定的显现，在第一品中已经舍弃了。
English
The Dharanimdhara-raja Sutra states: 'Just as the eye, ear, nose, and tongue are not valid cognitions, so too are the body and mind not valid cognitions. If these faculties were valid cognitions, what would the noble path do for them?' Also, the Ati texts state: 'Shape and color are not the objects of the senses.' Therefore, because there is no valid cognition to establish the direct perception of the mind, here, the direct perception of self-awareness is a realization that is free from obscurations regarding the nature of knowable things. The Kunjed Gyalpo Tantra states: 'There is no eye of direct perception, yet it is the eye of direct perception. Therefore, it is called the eye of omniscience.' Thus, these four realizations are such that the object to be proven of the former is the object to be measured of the latter. Like connecting to a wooden bridge, they arise sequentially, and therefore are sequential modes of realization. Because it cannot be generated from that, it is called the supreme realization. Its synonyms are: because it is ascertained by the four aspects such as the same cause as above, the object to be measured, all phenomena included in the two truths, the meaning of being primordially, manifestly, and perfectly enlightened, because it manifests dominion over all phenomena, it is a king, and because it is particularly excellent, it is called great. Secondly, the pure reason also has three aspects. The first is the container, which means arising. It is the subject, pure in the five mothers of the family. Because if one realizes and meditates in this way, it is possible to appear in this way. Furthermore, the essence, meaning the five aggregates, are also the five fathers of the family. The continuum, meaning the eight collections of consciousness, are also proven by the reason of being pure as the five wisdoms, similar to the above. Their example is like the habituation of the sphere of exhaustion. If it is said that such a sign has not been established as appearing like realization and habituation, then it appears as it is examined. Because the nature of all phenomena is not uniquely determined, for example, a single vase appears as seventeen truths at the same time. Thus, the Ati texts state: 'Because the nature is not uniquely determined, it appears as it is examined.' That is what is said. Their distinction is that the form aggregate is not definitely Vairochana, but Ratnasambhava. Such an indefinite appearance has already been abandoned in the first chapter.
Chinese
此外，对于平等的理由，也有共同的和平等之上的两种。第一种是所有事物在胜义谛中无生，在世俗谛中如幻的两种平等。第二种是，胜义谛本身显现为自性的因，自然成就而超胜；世俗谛本身显现为无自性而超胜。那么，对于无分别的真谛和远离行境的两者，哪一个更超胜呢？对于这两者，不需要超胜的方式。因为这里的超胜是指从因的乘法中脱颖而出，而这两者在因的乘法中是没有的。因此，通过两种非共同的平等来衡量，所有事物都被确定在无分别真谛的自性坛城中。对于执着于真谛差异的行境的清净，是普贤的自性，因为它是以自性清净的方式存在的，所以被称为净土。这样，如果领悟了平等的意义，那么三门如何运作，一切行为都不会停止，而是转化为福德和不执着于它们的智慧两大积聚，并与自性圆满的果位相结合。这样，在这些理由的情况下，会看到这样一种东西作为考察的对象：对于一个被衡量的执着显现，理由之门——平等、领悟这三者是同时衡量，还是依次衡量？如果像第一种情况那样，那么一个意识流中会同时产生三种分别念，因为衡量的主体三种智慧同时衡量。这个标志是被承认的，并且周遍性是通过量成立的。如果允许，正如所说：释论中，两种分别念不会同时运作。或者说：对于行者来说，没有两个意识流，而是具有。这样说就很清楚了。如果像第二种情况那样，那么三种理由会变成重复，因为对于一个被衡量的事物，三种理由是依次衡量的。虽然可能会这样说，但作为回答，我认为这样是合理的：如果它们是同时衡量或依次衡量，那么那样说是真实的。但在这里，两者都不是，因为所要证明的依赖于想要证明的人。它的意思是，为了完全断除，想要领悟所要证明的见解的自相，所以用领悟的理由来衡量。为了完全遮止，想要清净所要否定的邪见，所以用清净的理由
English
Furthermore, regarding the reason of equality, there are also two types: common and superior equality. The first is the equality of all phenomena in the ultimate truth as unborn and in the conventional truth as illusory. The second is that the ultimate truth itself is superior because it appears as the cause of self-nature, naturally accomplished; and the conventional truth itself is superior because it appears as without self-nature. So, which is superior between the undifferentiated truth and the one devoid of objects of experience? There is no need for superiority in those two, because superiority here means excelling from the vehicle of cause, and those two are not present in the vehicle of cause. Thus, by measuring with two uncommon equalities, all phenomena are established in the mandala of the self-nature of undifferentiated truth. For the purification of the objects of experience that cling to the differences of truth, it is the nature of Samantabhadra, because it exists in a self-purified manner, therefore it is called a pure land. Thus, if the meaning of equality is realized, then how do the three doors operate, and all actions become the two great accumulations of merit and wisdom without ceasing, and without fixating on them, and are joined to the ultimate result of self-nature. Thus, in the context of these reasons, something like this is seen as an object of investigation: For a measurable clinging appearance, do the doors of reason—equality, realization—these three measure simultaneously, or successively? If it is like the first case, then three conceptualizations will arise simultaneously in one stream of consciousness, because the measuring subject, the three wisdoms, measure simultaneously. This sign is admitted, and the pervasiveness is established by valid cognition. If it is allowed, as it is said: In the commentary, two conceptualizations do not operate simultaneously. Or: For a being, there are not two streams of consciousness, but it possesses. This is clearly stated. If it is like the second case, then the three reasons will become repetitive, because for one measurable object, the three reasons are measured successively. Although it may be said so, as an answer, I think this is reasonable: If they are measured simultaneously or successively, then that is true. But here, neither is the case, because what is to be proven depends on the one who wants to prove it. Its meaning is that, in order to completely cut off, wanting to realize the self-characteristic of the view to be proven, therefore it is measured by the reason of realization. In order to completely negate, wanting to purify the wrong view to be negated, therefore by the reason of purification.
Chinese
以理衡量，想要远离正反两方面，我认为是用平等的理由来衡量的。以前没有看到学者们对此进行考察研究。又有人说，用理由来确定衡量之物，这与第三章重复了。不重复，第三章是确定所知的事物状态，这里是确定修行者证悟的方式。现在，第二种如同时知道原因一样确定，其中也有三种。之前的正文是：第一，四种证悟是同一个原因，即轮回的原因是无明，以及超越的原因是智慧，两者在胜义中无有戏论是相同的，在世俗中幻化也是相同的，在真谛中无有差别也是相同的。如《怖畏金刚》中所说：原因是真二为一，以一故有一之相。文字的方式是指用三个字母来表示证悟真谛无别。用阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）表示身无别，在胜义中；用那若不间断的欧（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧）表示语不间断，在世俗中；加上顶髻的嗡（藏文：ཨཱོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）表示心生灭无别。加持是指像把白布变成红布的能力在茜草中一样，也是因为认识到上方证悟者的能力。这里用三个字母加持蕴、界和处等一切显现为身语意。如《怖畏金刚》中所说：身语意的文字中，诸法自性为一。显现是指与之前的次第相同。那么次第和同时两种没有区别了吗？不是的，显现是指证悟本身的状态，因此是相对于此而希望的。相对于证悟的方式，没有差别的理由是不成立的。如果显现证悟的时候，无别自相是证悟了还是没有证悟？如果像后者一样，那就不是显现的证悟了。如果像前者一样，如果进行推理就没有宗派，如果确立宗派就没有推理。不是的，有所排除也有所成立，例如事物