English
By observing with the eye of wisdom, distinguishing errors with special wisdom, and starting from a non-erroneous perspective. Therefore, what is to be measured is understood through reasoning. As stated in "That Treatise": "The meaning of the basis and the establishment of reason." There are three types: the subject to be measured, the reason for measuring, and the conclusion of measuring in this way. The first is understood by valid cognition, which has three categories. Here, it refers to all phenomena encompassed by the two truths. As stated in "That Treatise": "In reality, the basis for investigation is the appearance of samsara and the clinging to reality." Therefore, the self-characteristic of the past has not become an object, and although the self-characteristic of samsara has been established as true, it is itself erroneous, so there is no need to measure it. If so, then the self-characteristics of these two are not to be measured. What is it then? It is the collection of appearance and clinging, which appears as the past but clings to samsara. As stated in "That Treatise": "There is no fault in measuring appearance and clinging." Second, the reason is that it possesses the three aspects and has the function of both refutation and establishment on the basis of the dispute. As stated in "That Treatise": "Therefore, reason is action." Therefore, there are two types of reason: reason with the same name but different meanings, and reason based on valid scriptures and treatises. The first has five types: the reason for being separate from one and many, like an army and the sky, because it is separate from one and many, it is not established in clinging to appearance. The ninth chapter of this treatise says: "What is not separate from one and many, without beginning or middle, is just like that." Followers of the causal vehicle believe that it should be abandoned and separated, but here it is not abandoned, so it is "spags so". The reason for the two truths is that when it only appears, clinging to it due to the confusion of consciousness is the conventional truth, and being in accordance with it without confusion is the ultimate truth. The third chapter says: "In the two of true illusion, there is no self and no self's, nor is there another." That is to say, other schools believe that the two truths are different, and thus refute and establish, but here there is no distinction, so it is separated from it, so it is "spags so". The reason for distinction is that because the shapes and colors of the vase and so on appear, the phenomena of the external world are not established as one, so in reality it is the Dharmadhatu. In the "Extensive One Self Treatise" it says: arising
Chinese
对于五大，为了摧毁其无自性，对于每一个都要分成五个，融入于母界之中。如是说。此外，另一种是将四大分为四个小生起，并确定其差异。而这里，能表诠的母将所表诠的法界归于一体，因此更为殊胜。自共相是，如观察蛇显现而了知花绳一般，通过观察执著的烦恼自相，从而了知执著的共相，即如是性。如我三者中所说：烦恼自与共，若能不错认其体性，则转为清净之道。如是说。此外，另一种是以贪嗔等九种兄弟等，以共相无常、痛苦、空、无我等进行调伏。而这里是了悟自相离戏论。表诠的譬喻之理是，如镜子和理由一样，因为没有不同的偏颇，所以一切显现都成立为同类比喻。如广说中所说：如虚空不可执持，一切显现存在皆与其相同。如是说。此外，另一种是认为譬喻和意义是不同的，而这里因为一切都在法性中合一，所以没有分别。第二有五：四种证悟，三种清净，四种平等，大自在，以及自性之理。第一，原因相同之理是：二者的原因在心上是相同的，并且其自性在空性上是相同的。因此，从证悟与未证悟中显现为二者。如同樟脑本身因疾病的因缘而显现为药和毒一样。因此，这相对于次第而言，是了知心空性的标志。文字的方式是：心性本身不局限于作为表诠的文字，因为表诠的文字是从聚集而产生的，如同用兔子的名称来称呼月亮一样。因此，这是显现与遮返的标志。加持的方式是：上者是从真实证悟显空二者而产生的，如果没有它，则不会产生这个，如同没有种子就不会有苗芽一样。因此，这是无分别的标志。现量是四种中的：这里，自证的现量是心与心
English
Regarding the five great elements, in order to destroy their lack of inherent existence, each one should be divided into five, and dissolved into the realm of the Mother. Thus it is said. Furthermore, another approach is to divide the four elements into four smaller arising elements and establish their distinctness. But here, the representing Mother unifies the represented Dharmadhatu, thus it is superior. Self and generality are like examining the appearance of a snake and realizing it is a rope. By examining the self-characteristic of clinging afflictions, one realizes the general characteristic of clinging, which is suchness. As stated in the third of "I": "If the self and general aspects of afflictions are taught, and their characteristics are understood without error, they will transform into the path of purification." Thus it is said. Furthermore, another approach is to subdue hatred, greed, and the nine brothers, etc., with the general characteristics of impermanence, suffering, emptiness, and selflessness, etc. But here, one realizes the self-characteristic as free from elaboration. The reason of the illustrative example is that, like a mirror and a reason, since there is no different bias, all appearances are established as similar examples. As stated in the extensive explanation: "Just as the sky cannot be grasped, all appearances and existence are the same as it." Thus it is said. Furthermore, another approach is to consider the example and meaning as different, but here, since everything is unified in the nature of reality, there is no separation. The second has five: four kinds of realization, three kinds of purification, four kinds of equality, great sovereignty, and the reason of self-nature. First, the reason of the same cause is that the cause of both objects is the same in mind, and their nature is the same in emptiness. Therefore, from realization and non-realization, they appear as two objects, just as camphor itself appears as medicine and poison due to the cause of illness. Therefore, this, relative to the gradual path, is a sign of knowing the emptiness of mind. The way of letters is that the nature of mind itself is not limited to being letters that represent, because the letters that represent arise from aggregation, just as the moon is referred to by the name of the rabbit. Therefore, this is a sign of appearance and reversal. The way of blessing is that the former arises from the actual realization of appearance and emptiness, and without it, this will not arise, just as without a seed, there will be no sprout. Therefore, this is a sign of non-separation. Direct perception is one of four: Here, the direct perception of self-awareness is mind and mind.
Chinese
从（本性）中生起的一切法的自性如何如实证悟，并非依赖于推理，而是确定无疑地不与之相违背。如《心滴》所说：“现量证悟是证悟之最胜，自明智慧是唯一的集合。” 第二，外器五大种，内情五蕴，相续八识聚，清净为五智，通过证悟和串习，成为它们本身，如同灭尽定之生处。 第三，一切法都是世俗如幻，胜义离戏。如第十一章所说：“以平等二胜过平等二。”因此，显现的各种现象是从胜义空性的自性中显现，所以不依赖于其他因，并且由于它本身与空性相关联，显现本身不依赖于其他因。 《道次第》中说：“它们自性住于因中。” 以先前的推理来衡量所量之执着显现，将错觉转化为智慧，这是因为以法性来运用法性，如同自己享用自己的受用。 最后，最后一品中说：“十方四时的自性，是如来藏的自性。”这是说，自性成立并存在。当未证悟时，与如是存在一刹那也不分离；当确信时，二者并不成立为他体，如同蛇影和花绳。 最终成立的结论是：以这些理证来衡量，将他显现确定为如来藏，这是所要证成的。因此，这是最终的果，即宗义。如第十二章所说：“心性即是圆满的佛陀，不要在其他地方寻找佛陀。” 中间的特征是：道的五种瑜伽，即大空性，大悲心，一法印，有戏论，和积聚资粮。这里显示了它们每一个都具有五种法。任何修习的道的体性都是以对境为目标。如《窍诀》中所说：“若欲迅速成就悉地，当于无所缘之法界中修习。” 第二，远离沉掉
English
The realization of how all phenomena arising from (the nature) are in their essence, without any distortion, is not based on reasoning, but is definitely not contradictory to it. As stated in the 'Heart Drop': "Direct realization is the supreme of realizations, self-aware wisdom is the only gathering." Secondly, the outer container of the five elements, the inner essence of the five aggregates, the continuum of the eight consciousnesses purified into the five wisdoms, through realization and habituation, become those themselves, like the birthplace of cessation. Thirdly, all phenomena are conventionally illusory and ultimately free from elaboration. As stated in the eleventh chapter: "With two equal exceeding two equal." Therefore, the various appearances manifest from the very nature of ultimate emptiness, so they do not depend on other causes, and because it itself is related to emptiness, the appearance itself does not depend on other causes. The 'Stages of the Path' says: "They abide in the cause as nature." Measuring the object of clinging appearance with the above signs, transforming delusion into wisdom is like using the nature of reality on the nature of reality, like enjoying one's own enjoyment. Finally, the last chapter says: "The nature of the ten directions and four times is the nature of the Thus-gone One." This means that the nature is established and exists. When not realized, it is not separated even for a moment from being so; when certain, the two do not establish as other than each other, like the illusion of a snake and a variegated rope. The final established conclusion is: measuring with these reasons, establishing other appearances as suchness is what is to be proven. Therefore, this is the ultimate result, the tenet. As stated in the twelfth chapter: "Mind itself is the perfect Buddha, do not seek the Buddha elsewhere." The intermediate characteristics are: the five yogas of the path, namely, great emptiness, great compassion, one seal, with elaboration, and accumulating accumulations. Here it shows that each of them has five dharmas. Whatever is practiced, the nature of the path is to take the object as the object. As stated in the 'Core Text': "If you want to quickly achieve siddhi, meditate in the sphere of non-objectification." Secondly, free from sinking and excitement.
English
Is self-awareness clear like an illusion. As it says in that very text: "All are like illusions, like eye ailments." Third, the body appearance with four seals is clear as being without inherent existence. As it says: "Meditate on the single Vajra Bell Blazing." Fourth, all thoughts are clear as the mandala of deities. As it says: "Every realm of experience is ma-dha-la." Finally, male and female yogis rely on various implements to seek the accomplishment of many deities. As it says: "In the mandala of the assembly of yogis, the intention of excellence will surely be accomplished." The explanation of the definitive words there is: Because the mind abides in one-pointedness in equipoise. Second, because of one-pointedness in the appearance of illusion. Third, because of appearing as one with the root deity. Fourth, because the root deity appears in many gross forms. Finally, because yogis, deities, and many implements must gather. The necessity of practicing that path is: First, the thoughts of attachment to objects are purified, and the ultimate truth is realized. Second, attachment to one aspect of emptiness is liberated, and the benefit of sentient beings is not hindered. Third, thoughts are transformed and become the cause of proliferation. Fourth, liberation from attachment to deities and turning away from all thoughts. Finally, mastering both siddhis. The categories of these are: First, one aspect of the Middle Way, the purification of Kriya, the manifestation of Yoga, the supreme of Maha. Second, wrong thoughts, the three of dependent origination, objects, and illusion are confused, while the three of skillful means, wisdom, and mudra are not confused. Third, the peaceful and wrathful mudras are one. Fourth, both peaceful and wrathful have mandalas, retinues, faces, hands, and categories of manifestation. Finally, each of the peaceful and wrathful has the same retinue, the third and the fifth. The results of each are: First, liberation from thoughts by manifesting the ultimate truth. Second, liberation from grasping by clarifying the conventional as wisdom. Third, stability is attained by clarifying as body and wisdom. Fourth, great stability is accomplished by clarifying appearance as mudra. Finally, being able to directly unite with the uncontaminated. The final characteristic is: The result that has become the path. As it says in the Khok Zhung: "Power over life and the great mudra, the stages of spontaneous samadhi." Thus, there are four. Maturation is, as the Vajra says: