English
Some categorize it as the speech of the self-manifest Dharmakaya, but here, like the Narthang tradition, it is better to categorize both as expressive speech. If these are also categorized, there are understanding without examination and understanding with examination. The first is the reasoning of the four bodies, because the meaning is understood without relying on examination. The second is the reasoning of the Nirmanakaya, because the meaning must be understood by relying on examination. As it is said in the Lamrim: "Although there are many, if summarized into two, four follow without examination, one follows with examination." The difference between these two is: for those with sharp faculties, the meaning that is not obscure is shown directly without relying on examination, which is without examination; for those with dull faculties, the meaning is shown indirectly by relying on examination, which is the reasoning that requires examination. The first is like showing gold directly to someone who wants to see gold. As it is said in the Lamrim: "Therefore, to see gold is like seeing gold, because one does not aim at doing things for oneself, one does not seek conceptualization and attachment, but sees that nature by speaking of it." If, for the reasoning that does not require examination, does the opposite of that reasoning correspond to the measurable or not? It corresponds, otherwise the statement of reasoning would not be established. Then, does the non-examination deteriorate? There is no fault, because the method of measurement is understood quickly, so here it is considered without examination. The latter, which requires examination, has the reasoning of corresponding and non-corresponding words and meanings. The first also has two types: meaning and classification. The first is that, like the common vehicle, the meaning to be established and the reasoning are not contradictory and are determined, which is the reasoning of corresponding words and meanings. The second has the reasoning of valid scriptures and words with the same sound but different meanings. The first also has two types: meaning and determination. The first is that both words and meanings are determined as they are known in the scriptures. The second has four types: the four realizations, the three purities, the four equalities, and the reasoning of the great self. The first is, as it is said in this treatise: "The reason for being one, the way of letters, blessings and direct perception, with the four realizations, all are completely enlightened great kings." Among the four realizations, the reason for being one refers to: Samsara and Nirvana, the two subjects, are one reason, because.
Chinese
二者的因是心一，其自性无生为一之故。如是，由证悟与未证悟而显现轮涅二者。譬如，将王子执为庶民的虚妄，与确认为王子的量二者，体性与王子为一。彼亦如海中所说：法性界中理一致，所有自显诸法皆，悉皆证悟菩提心。如是，此中说：如来一切与诸法，本初即是成佛性，以一之相为特征。文字之理，心性本具无生之音，显现为无灭游舞之天身语意，以能表之文字表诠而证悟之故，如指月。彼亦如海中所说：显现身语意三者，悉皆证悟语庄严，一切皆是语文字，具足方便而印封。如是。何处以文字表诠而证悟意义，即是以文字之理而证悟，此中说：文字声诠名言聚，依凭词句善表诠，从中隐秘出意义。如是说之故。加持者，显空二者，法性，无别也。以二者真实证悟之力，于真谛无别中，本初即证悟成佛之加持力而生起。譬如，白布具有染成红色的能力一样。彼亦如海中所说：彼之无别加持力，彼即是彼之加持也，以无二之理自显现，加持稀有不可思。如是，又如怒电中所说：无生界之加持力，诸法知为显现，如是之自性。如是。现前者，真谛无别，法性，是超离心识对境的，以相续清净故，以现量证悟远离无别对境之实相之故。譬如，以清净之眼，将海螺显现为白色，此现见即是海螺颜色的实相。彼亦如海中所说：自生自显此诸法，无二自智无生者
English
The cause of both is one in mind, and their nature is one in being unborn. Thus, due to realization and non-realization, samsara and nirvana appear as two. For example, the false imputation of mistaking a prince for a commoner, and the valid cognition of recognizing him as a prince, are both one in essence with the prince. As it is said in the ocean: "In the realm of dharmata, the principle is one, all self-appearing phenomena, all are realized as bodhichitta." And in this very text: "All tathagatas and all dharmas are characterized by being one in essence as primordially enlightened." The principle of letters is that mind itself is the nature of unborn sound, appearing as the unceasing play of the deity's body, speech, and mind, because it is realized through the expression of the signifying letters, like pointing to the moon with a finger. As it is said in the ocean: "Appearing as body, speech, and mind, all are realized as ornaments of speech, all are letters of speech, sealed with skillful means." Thus. Wherever meaning is realized through the expression of letters, it is realized through the principle of letters, as it is said here: "Relying on words that express sounds and collections of names, skillfully expressing with phrases, bringing forth hidden meaning from within." Therefore. Blessing is that appearance and emptiness, the two dharmas, are inseparable. Through the power of truly realizing these two, the blessing of realizing primordial enlightenment arises in the inseparability of truth. Just as white cloth has the ability to be dyed red. As it is said in the ocean: "From the inseparable blessing of that, that itself is the blessing of that, self-appearing in the manner of non-duality, the wondrous blessing is inconceivable." And as it is said in Wrathful Lightning: "From the blessing of the unborn realm, all dharmas are known to appear, such is their nature." Thus. Manifest is that the inseparability of truth, the dharma, is beyond the realm of mental activity, because the continuum is pure, because the reality of being free from the realm of inseparable objects is realized manifestly. For example, just as seeing a conch shell as white with a pure eye, this manifest vision is the reality of the conch shell's color. As it is said in the ocean: "These self-born, self-appearing dharmas, the non-dual self-knowing unborn one"
English
Ra. Clearly manifest, without doubt. It is said to be the supreme of all realizations. As it says in "Fearsome Lightning": Without relying on others, and without contradicting them, if one is certain through direct perception, then the yogi reaches the ground. As it says in "Garland of Views": All phenomena abide as enlightened from the very beginning, which is not contradictory to scripture and oral instructions, nor does it rely solely on the words of scripture and oral instructions, but through one's own wisdom, one believes deeply in one's mind and directly realizes it. In general, there are four types of direct perception: sense direct perception, mental direct perception, yogic direct perception, and self-awareness direct perception. Here, it refers to the self-awareness direct perception, where the object to be viewed and the consciousness that views are inseparable, thus self-illuminating and self-aware. If these are taken as the object to be proven of the former and the measure of the latter, then it is a gradual way of realization. If it is from the perspective of sudden enlightenment, then all phenomena are one and inseparable in ultimate truth, symbolized by the three symbolic letters, and through the power of their blessings, one directly realizes it. Second is the reasoning of the three purities: Thus, the outer and inner phenomena that appear are the subject, and they are originally enlightened as the essence of Dharmakaya and wisdom, because they possess the three purities. The three are: the outer environment, the five elements, is purified into the five mothers; the inner beings, the five aggregates, are purified into the five fathers; and the continuum, the eight consciousness aggregates, is purified into the five wisdoms. As it says in this very text: The environment, beings, and continuum are all realized as pure. And: The stream of self, other, and conceptualization, is completely pure, the supreme vehicle. Whatever is originally pure is pervaded by the absence of all obscurations, and it is pervaded by being enlightened as the essence of Dharmakaya and wisdom, just like the Dharmakaya. As it is said: In all things, the supreme essence, the Victorious Ones do not seek Dharma elsewhere. If it is said that only realizing the purity of self-nature is enlightenment, but merely abiding in it is not enlightenment, then whether realized or not, the purity of self-nature is enlightenment, just as conditioned phenomena are impermanent whether realized or not. Third is the reasoning of the four equalities: Thus, the phenomena that appear are the subject, and especially in the Dharmakaya, they are originally enlightened, because they possess the four equalities. The four equalities are: both the nominal and non-nominal ultimate truth are unborn, and both the cyclical and non-cyclical conventional truth are illusory.
Chinese
共同的平等是两种共同的平等。超胜的平等有两种：断除有和断除非有的空性，这两者都是胜义七宝法身；不净的显现和清净的显现为天神的世俗，这两者都平等于色身天神的坛城，因此是超胜的。正如这其中所说：以共同的两种平等，以超胜的两种平等，坛城是普贤王如来的净土。第四个是自性广大的理证：轮涅的诸法，作为所立宗，虽然显现为多种显现方式，但如果从实相来衡量，则并非如此，因为心性本来就安住于无生自生的广大智慧的自性中。例如，就像从祖先的历史中了解各自的血统一样。如是说道，在《显现论》中说：以自性广大的因之语，如何衡量之所量在此宣说，由于颠倒分别、因果、自他，这些显现各自都是无自性的识，自生智慧无处显现。又如，世间人们，如果讲述祖先的历史，就像一个血统了解另一个血统一样，如果将一切法都归于基础，就像黄金显现出不同的形状一样，自明觉显现任何事物，因此是基础。在《开启智慧之眼》中也说：以事物历史的理证，何须说自性广大。这里顺便消除争论：对于一个所量执着显现，这四个理证的门是同时衡量，还是依次衡量？如果像第一种情况那样，那么一个心识相续中会同时产生四种分别念，因为衡量者三智同时衡量。不能这样认为，因为“一个众生不会持有两个心识相续”，并且，《释量论》中说：“两种分别念不会同时生起”，这会造成损害。如果像第二种情况那样，那么这四个理证会变成重复，因为三个衡量者对一个所量依次衡量。回答说，娘氏注疏家说：如果那样同时依次衡量，那确实是真的，但在这里两者都不是，因为所证依赖于想要证成。这样说显得很好，因为想要完全断除所证，想要证成超胜的真谛无别的见解的自相
English
The common equality is the two common equalities. The two superior equalities are: the emptiness of negation of existence and the negation of non-existence, both of which are the Dharmakaya, the seven treasures of ultimate truth; and the conventional truths of impure appearances and pure appearances as deities, both of which are equal in the mandala of the form body deities, and are therefore superior. As it says in this very text: "With two common equalities, with two superior equalities, the mandala is the field of Samantabhadra." The fourth is the reason of the great self-nature: the phenomena of samsara and nirvana, as the subject, although they appear in many ways, they are not so when measured from the way of reality, because the nature of mind has always been abiding in the self-nature of the great unborn, self-arisen wisdom. For example, just as one knows one's own lineage from the history of one's ancestors. As it is said in the Namakara: "With the word of the cause of the great self-nature, how to measure what is to be measured is explained here, because of distorted thoughts, cause and effect, self and other, all these appearances are the consciousness of selflessness, the self-arisen wisdom appears without a place." And, for example, if the people of the world tell the history of their ancestors, just as one lineage knows another, if all phenomena are attributed to the basis, just as gold appears in different shapes, self-awareness appears in any way, therefore it is the basis. And in the "Opening the Eye of Wisdom" it also says: "With the reason of the history of things, what need is there to speak of the great self-nature?" Here, to dispel incidental disputes: are the four doors of reason measured simultaneously or sequentially for one object of clinging appearance? If it is like the first case, then four conceptualizations will arise simultaneously in one stream of consciousness, because the three measuring minds measure simultaneously. It is not possible to think so, because "a being does not hold two streams of consciousness," and the Pramanavarttika says, "Two conceptualizations do not occur simultaneously," which is harmful. If it is like the second case, then the four reasons will become repetitive, because the three measurers measure one object sequentially. In response, Nyang टीकाpa said: "If it is measured simultaneously and sequentially like that, it is indeed true, but here neither of the two is the case, because what is to be proven depends on what one wants to prove." This is well manifested, because one wants to completely cut off what is to be proven, wanting to realize the self-character of the view of the ultimate truth that is inseparable.