English
It is measured by reason, and wanting to be free from both affirmation and negation, I think it is measured by equal reason. Previously, scholars have not been seen to investigate and research this. Also, some say that determining the object to be measured by reason here is a repetition of the third chapter. It is not a repetition, the third chapter is to determine the state of what is to be known, and here it is to determine the way the practitioner realizes it. Now, the second way of determining as if knowing the cause at once also has three aspects. The previous text is: First, the four realizations are the same cause, that is, the cause of samsara is ignorance, and the cause of transcendence is wisdom, both of which are non-dual in the ultimate sense, and illusion in the conventional sense is also the same, and in the truth, there is no difference is also the same. As it is said in the Wrathful Lightning: The cause is that the two truths are one, and because of one, there is the characteristic of one. The way of letters means that the three letters represent the realization that the truth is inseparable. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) represents the body inseparable, in the ultimate sense; O (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o, literal meaning: O) with the na ro uninterrupted represents speech uninterrupted, in the conventional sense; and Om (Tibetan: ཨཱོཾ, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Om) with the head placed on it represents the mind inseparable from arising and ceasing. Blessing means that just as the power to turn white cloth into red cloth is in madder, it is also because of recognizing the power of the upper realized ones. Here, the three letters bless the aggregates, elements, and sources, etc., all appearances as body, speech, and mind. As it is said in the Wrathful Lightning: In the letters of body, speech, and mind, all phenomena are of one nature. Manifestation is the same as the previous order. Then, are the two, gradual and simultaneous, not different? No, manifestation is the nature of realization itself, so it is desired in relation to this. In relation to the way of realization, the reason for no difference is not established. If, at the time of manifest realization, is the undifferentiated self-characteristic realized or not? If it is like the latter, then it is not manifest realization. If it is like the former, if reasoning is done, there is no tenet, and if a tenet is established, there is no reasoning. No, there is something to be excluded and something to be established, for example, things
Chinese
就像通过在柱子上做的标记来证明声音是无常的同时排除常有一样，通过证悟无二自性，同时排除未证悟和差别等相违品。因为排除这些的同时，证悟自然而然地成立，所以是理由。远离这种同时排除同时成立的，则是宗义。例如，声闻、独觉、敌神、燃烧者生了一个孩子，虽然他没有对敌友双方造成利益或损害，但他们却分别产生了喜欢和不喜欢两种情绪。第二，清净是指器世界诸元素、有情五蕴和识聚八者，在名言上清净为种姓之父、种姓之母和智慧；在胜义上，证悟这些清净于法界并安住于此。第三，平等是指远离共同的两种平等和殊胜的两种平等等等的名称，因为一切所知在自性之坛城中是一体的，所以一切法本来就是平等性，对于证悟此理的智慧，执着于破立是完全清净的，所以是普贤。如《普贤行愿品》所说：“不取不舍，安住于平等的国王。”它的刹土是平等性，如《星宿经》所说：“所谓的自性刹土。”以及第十九品所说：“将平等与平等结合。”相对于这种智慧，如上所述，远离了执着于所量、理由和宗义三者。如《道次第》最后一品所说：“远离法与有法，自共无别于一时，不分金刚胜妙心。”因此。第三个总义，确立的宗义是：对于所证悟的事物，不带错乱，这是一种措辞的改变，也就是下面的“圆满正等觉”。错乱是指将它执着为与自己的心识相异的事物。因此，即使从上面错乱产生的东方等十方，以及过去未来等四时中寻找，也无法找到圆满正等觉。如《星宿经》所说：“佛陀虽然是应调伏者的需要而安立的，但实际上很难用自性来指示。”
English
Just as proving sound to be impermanent by means of a mark made on a pillar simultaneously eliminates permanence, similarly, by realizing the non-dual self-nature, one simultaneously eliminates non-realization and contradictory things such as difference. Since realization is naturally established by eliminating these, it is a reason. That which is free from such simultaneous elimination and simultaneous establishment is a tenet. For example, when a Shravaka, Pratyekabuddha, enemy deity, or burner gives birth to a child, even though he does not cause benefit or harm to both enemies and friends, they have two emotions of liking and disliking respectively. Second, purity means that the container elements, the sentient aggregates, and the eight collections of consciousness are all pure as the father and mother of the lineage and as wisdom in the conventional sense. In the ultimate sense, they are realized to be pure in the realm of phenomena and abide therein. Third, equality means being devoid of terms such as the two common equalities and the two superior equalities. Since all knowable things are one in the mandala of self-nature, all phenomena are inherently equality. Because the mind that realizes this is completely pure from grasping at affirmation and negation, it is Samantabhadra. As stated in the Kunjed Gyalpo, "Not taking, not abandoning, abiding in the king of equality." Its field is equality itself, as stated in the Sparkhab: "It is called the realm of self-nature." And as in the nineteenth chapter: "Joining equality with equality." Relative to that mind, it is free from grasping at the measurable, the reason, and the tenet as above. As stated in the last chapter of the Lamrim: "Free from all phenomena and entities, self and general are inseparable at one time, indivisible vajra supreme mind." Therefore. The third general meaning, the established tenet, is that which is free from delusion about what is to be proven, which is a change of words, namely the "perfectly complete Buddha" below. Delusion is grasping it as something other than one's own mind. Therefore, even if one searches from the ten directions such as the east, which exist from the delusion above, and from the four times such as the past and future, one will not find the perfectly complete Buddha. As stated in the Sparkhab: "Although the Buddha is established according to the needs of those to be tamed, it is difficult to indicate by its nature."
Chinese
诺。那么在哪里寻找呢？自己的心性本来就是圆满的佛，像这样了知就是自己见到自己的面容。如经中所说：完全见到自性面容，是自在的至高圣者。又如金刚经所说：自性本住，故不从住处来。断除执着，自己见到自己的面容。因此，教诫说不要在自己的心之外寻找佛。以上述的理由，断除在心之外执着，证悟自己的心是佛，是所要证悟的究竟之处。第二，进入因缘的特征，也有次第的和顿时的两种。第一种又分为两种，即由谁在何处依靠什么时间修持的四种圆满，以及如何成就的修持方法圆满。第一，修持者是词语的转变，即下面所说的瑜伽士，表示圆满的金刚国王。眷属圆满是广增，乃至从扫尘者到男女众多聚集。他们的特征是具备入行之法十五种，如第九品所说，从上面五种天瑜伽平等，具备五种修持的资具，圆满了次第道的五种仪轨，为了了知所要修持的成就。又从下面所修持的会供轮坛城，必定成就果位，好是针对暂时的意思，是成就究竟的果位。处所和资具两种圆满中，第一，在何处修持的处所是没有生活资具的障碍，没有禅定的障碍，没有寿命的障碍这三种，特征已经在第九品中说过了。和，是包括其他，即该处所上师的积聚修法物品等，眷属的积聚饮食等受用，共同的积聚遣除违缘等。随心所欲，是指精通那些，能够安乐受用。那个和上面的十五支没有衰损，并且具有证悟串习的智慧，对于修持，第一，誓言受持，有些人认为是受持若干天的誓言，但不是这样。
English
No. Then where to look? One's own mind-essence is inherently the complete Buddha, and knowing it as such is seeing one's own face by oneself. As it is said in this very text: Completely seeing the face of self-nature, is the supreme and holy sovereign. And also in the Vajra text: Since self-nature abides, it does not come from abiding. When attachment is reversed, one sees one's own face by oneself. Therefore, the instruction is not to seek the Buddha outside of one's own mind. With the above reasons, eliminating the grasping of anything other than the mind, and realizing one's own mind as the Buddha, is the ultimate conclusion of what is to be accomplished. Secondly, the characteristics of entering conditions are twofold: gradual and sudden. The first is again twofold: the four perfections of who, where, on what basis, and when to practice, and the perfection of the means of practice, which is how it is accomplished. First, the practitioner is a transformation of words, indicating the yogi mentioned below, the perfect Vajra King. The retinue perfection is vast increase, gathering many males and females, even from dust sweepers onwards. Their characteristics are the fifteen qualities of entering and practicing the Dharma, as explained in the ninth chapter. From above, the five limbs of the deity are equal, possessing the five implements of practice, and completing the five rituals of the stages of the path, in order to know that what is to be accomplished is accomplished. Furthermore, from below, the mandala of the assembly that is to be meditated upon will certainly accomplish the result. "Good" refers to the temporary, which is the accomplishment of the ultimate result. Among the two perfections of place and equipment, first, the place where one practices is without the three obstacles of livelihood and equipment, samadhi, and life. The characteristics have already been explained in the ninth chapter. "And" includes others, such as the accumulation of the teacher's practice materials in that place, the retinue's accumulation of food and drink, and the common accumulation of repelling obstacles. "As comfortable" means that one is proficient in those, able to enjoy them comfortably. That and the fifteen limbs above are not diminished, and one is greatly endowed with the wisdom of realization and habituation. For the practice, first, "vow taken" is not what some consider to be taking a vow for a certain number of days.
Chinese
因为，所受的誓言可能无法成就，也可能不需要。那么，应该如何呢？应该像最初受誓言一样，将寂怒尊的坛城修到究竟圆满。那样修持的时候，应当断除懈怠和懒惰，因为没有了懈怠和懒惰才是成就的障碍和怀疑，远离了这些，也就是没有了这些，修持所要修的，这样做了之后，所有究竟圆满坛城的自性就会成就。为什么呢？因为功德自然成就，金刚的身语意秘密不可思议，所修持的比其他的殊胜，所以是至高无上的。那自证现前，所以说是获得。时间圆满是指将词语前后颠倒，总的来说，集聚修持的时间有四种：进入修持的时间，绘制坛城的时间，获得成就的时间，以及与无漏结合的时间。这些都在这部续的第九品，以及其他的续部中如同所说的那样阐述。第一种是进入吉祥的星宿和日期，也就是第八品中说的：从初八开始。以及：在殊胜的星宿中。第二种也是在那里面说的：在上午的时候绘制坛城。第三种是黎明升起的时候。最后一种是这部续的第九品中说的：三十六天，或者十二、十六天，能成就自在种姓的誓言。还有，这里有些人认为是续颠倒了，如同所说：如同续中所说的那样阐述。这并不是续，而是暗示，这样说有什么过失吗？即使那样说，这也不会变成不是续，有什么相违背的呢？没有遍及性。如果说有遍及性，那么，总的来说，续文殊幻化网也会变成那样，如同所说：大续幻化网。因为这样说的缘故。有人会说，那是赞颂歌唱的章节指向了六万幻化网，所以不会那样。同样，这里也是指向了与无漏持明结合的这个章节的第九品。另外，进入和绘制坛城的时间
English
Because, the vows taken may not be accomplished, or may not be needed. So, what should be done? One should accomplish the mandala of peaceful and wrathful deities to the ultimate perfection, just as the vows were initially taken. When practicing in that way, one should abandon laziness and sloth, because the absence of laziness and sloth is an obstacle and doubt to accomplishment. Having abandoned these, that is, without them, having practiced what is to be practiced, then the nature of all ultimately perfect mandalas will be accomplished. Why? Because qualities are naturally accomplished, the body, speech, and mind secrets of the vajra are inconceivable, and what is practiced is more excellent than others, so it is supreme. That self-awareness is manifest, so it is said to be attained. The perfection of time refers to reversing the order of words, and generally, there are four times for gathering practice: the time to enter practice, the time to draw the mandala, the time to obtain accomplishment, and the time to unite with the uncontaminated. These are explained in the ninth chapter of this tantra itself, and also in other tantras as mentioned. The first is to enter on an auspicious day with good planets and stars, as it says in the eighth chapter: Starting from the eighth day of the waxing moon. And: In the most excellent stars. The second is also said in the same place: Draw the mandala in the morning. The third is the time when dawn rises. The last is said in the ninth chapter of this tantra: Thirty-six days, or twelve, sixteen days, will accomplish the supreme empowerment lineage. Furthermore, some here think that the tantra is reversed, as it says: As explained according to what is mentioned in the tantra. Saying that this is not a tantra, but an implication, is there any fault in saying that? Even if it is said that way, it will not become not a tantra, what contradiction is there? There is no pervasiveness. If it is said that there is pervasiveness, then, in general, the tantra of Manjushri's Magical Net will also become like that, as it says: The great tantra of the Magical Net. Because of saying that. Someone might say that the chapter of praise and song refers to the sixty thousand Magical Nets, so it will not be like that. Similarly, here too, it refers to the ninth chapter of this very chapter on the time to unite with uncontaminated vidyadhara. Also, the time to enter and draw the mandala