Chinese
是领悟的理由。由于认为基 खुद 自身是自生智慧，所以是大自在的理由。由于想要断除分别，认为低于所断除的事物，将清净与不清净视为二元的执着邪念是清净的，所以是清净的理由。由于想要脱离断除与建立二者，所以用平等的理由来衡量。其中，第一个是依赖于确定产生的关系来领悟所要证实的。后面的三个是依赖于本体无别的关系来领悟的。第二，对于语音相同意义不同的情况，也有意义和确定两种。第一个是，词语在显宗和密宗中共同流传，并按照这个意义来确定。第二个有四种，即自身与共相的、脱离边际的、分别的、象征例子的理由。第一个是，有相乘的人们认为，烦恼的共相是心极度不寂静的状态。自相是：愚痴是心完全愚昧和昏暗，嗔恨是完全折磨心，我慢是完全傲慢，贪欲是完全执着和贪恋，嫉妒不能忍受他人的兴盛。他们认为，区分自身与共相的特征，在轮回的道路上进行观察，从而进行断除和修习。在这里，烦恼的共相被认为是觉性离戏，自相被认为是觉性如幻的妙力不间断地显现。因为除了领悟它之外，没有其他的果，没有所要证实的，所以语音相同但意义不同。如《广大》中所说：烦恼自身与共相，特征不错悟意义，将变成清净之道。这样，用理由来证实：五毒，有法，不是真实成立的，因为各自的体性是空性的。例如，花色的绳子显现为蛇，但实际上并没有蛇的性质。就像这样，在《现观庄严论》中也说：有些自知大方便，不间断显现是自相，诸法完全清净之，特征是共相中显示。第二是，显现外内的诸法，有法，什么也没有执着，无论是戏论的边际还是依赖于它的中心等等，因为真实地脱离了一和多。在这部论中说：脱离一和多，无边亦无中，是四
English
are the reasons for realization. Because it is believed that the basis itself is self-born wisdom, it is the reason of the great self. Because one wants to eliminate distinctions and believes that the clinging to the wrong idea of viewing purity and impurity as two, which is lower than what is to be eliminated, is pure, it is the reason of purity. Because one wants to be free from both elimination and establishment, it is measured by the reason of equality. Among them, the first is to realize what is to be proven by relying on the certainty of the relationship of occurrence. The latter three are realized by relying on the relationship of inseparable essence. Secondly, for situations where sounds are the same but meanings differ, there are also two types: meaning and determination. The first is that the words are commonly known in both Sutra and Tantra, and are determined according to this meaning. The second has four types: the reasons of self and general, detachment from extremes, distinction, and symbolic example. The first is that those of the characteristic vehicle believe that the general characteristic of afflictions is the state of mind that is not completely pacified. The self-characteristic is: ignorance is the mind being completely foolish and dull, hatred is completely tormenting the mind, pride is completely arrogant, desire is completely attached and craving, and jealousy cannot tolerate the prosperity of others. They believe that distinguishing the characteristics of self and general, observing them on the path of samsara, and thus engaging in abandonment and practice. Here, the general characteristic of afflictions is considered to be awareness free from elaboration, and the self-characteristic is considered to be the unceasing manifestation of the magical power of awareness. Because there is no other result to be achieved other than realizing it, and there is nothing to be proven, the sounds are the same but the meanings are different. As it is said in the Extensive Treatise: Afflictions, self and general, if the characteristics are not mistaken and the meaning is realized, it will become the path of purification. Thus, proving with reason: the five poisons, the subject, are not truly established, because their respective natures are emptiness. For example, a colorful rope appears as a snake, but in reality it does not have the nature of a snake. Likewise, it is also said in the Ornament of Clear Realization: Some self-knowing great means, unceasing appearance is self-characteristic, all phenomena are completely purified, the characteristic is shown in the general. The second is that all phenomena of appearance, internal and external, the subject, are not apprehended in any way, whether it is the extreme of elaboration or the center that depends on it, because it is truly free from one and many. In this treatise it says: Free from one and many, without edge or middle, is four.
Chinese
如是。 佛陀亦不能见， 自生智慧无处显现。 如是说。 《道次第》中说： 无边无中离二元， 什么也不是的如是性， 为了领悟无分别之理， 离边也是如是性。 如是说。 虽然这与因的宗派以分别遮止来成立完全断绝戏论的说法一致， 但此处并未舍弃所破的显现，也未触及执着于边，因此意义更为殊胜。 此处说： 有无中观也不可得， 如幻术眼花之理。 如是说。 《分别安立》中说： 为了遣除偏执的恶见， 为了将离边的意愿引入此处， 虽然说离边， 但一切边皆是自明自现， 此处无离与不离， 无解脱与不解脱的偏执。 如是说。 第三是： 瓶子，法， 并非自性成立， 因为具有形状和颜色等诸多法，外境的诸形象并未成为一体。 如彩虹的组成部分一样。 如是，在《广大》中说： 五大种， 为了破除无自性， 应对一也分为五五份， 并融入མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）的法界中。 མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）本身是言语思虑之外的。 如是说。 那些共同者， 将五大种一一分为五份，确定为各自不同，从而破除粗大显现，这与此处的说法一致， 但此处以象征的字母མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）将所象征的法融入法界中，因此更为殊胜。 《分别安立》中说： 如果破除显现的实物， 各自的特征便不存在， 破除后便融入虚空之中， 如果以五种方式破除虚空本身， 便融入无特征的法界中。 为了将信心引入此处， 为了见到大秘密的真实意义， 所说的诸事物皆无分别， 以分别而并非来自他处。 如是说。 第四是： 如果对某些法的事实成立不相信， 那么就用比喻来证明。 心性，法， 什么也没有成立， 因为不可执取。 如虚空一样。 如是，《道次第》中说： 虚空不可执取， 一切显现存在皆与之相同。 如是说。 那些共同者， 认为比喻和意义是不同的， 但此处一切
English
Thus. Even the Buddhas cannot see it, Self-arisen wisdom appears without a place. Thus it is said. In the Lamrim, it says: Without end and without center, separated from duality, The suchness that is nothing at all, In order to realize the nature of non-duality, Being separated from extremes is also suchness. Thus it is said. Although this is in accordance with the assertion of the causal vehicle that establishes complete severance of elaboration by means of discriminative negation, here, the appearance to be negated is not abandoned, and there is no clinging to extremes, so the meaning is more profound. In this very text, it says: Neither existence nor non-existence is observed in the Middle Way, Like the nature of illusion and optical illusion. Thus it is said. In the Namkod, it says: In order to dispel biased wrong views, And in order to introduce the desire for freedom from extremes here, Although it is said to be free from extremes, All extremes are self-knowing and self-appearing, Here there is no separation or non-separation, No liberation or non-liberation, no partiality. Thus it is said. The third is: A vase, a phenomenon, Is not inherently established, Because it possesses many qualities such as shape and color, the various appearances of the external world are not established as one. Like the collection of materials for a rainbow. Thus, in the Extensive Text, it says: The five great elements, In order to destroy their lack of inherent existence, One should divide each one into five, And dissolve them into the realm of MŪṂ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞). MŪṂ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞) itself is beyond speech and thought. Thus it is said. Those common ones, Divide each of the five great elements into five parts, establishing them as distinct, thereby destroying coarse appearances, which is in accordance with this, but here, the signifying letter MŪṂ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞) causes the signified dharma to be absorbed into the realm of dharma, so it is superior. In the Namkod, it says: If the objects of appearance are completely destroyed, Their individual characteristics are non-existent, When destroyed, they dissolve into the nature of space, If space itself is destroyed in five ways, It dissolves into the realm of no characteristics. In order to introduce faith here, And in order to see the true meaning of the great secret, All things that are spoken of are without separation, Separation is not from elsewhere through discrimination. Thus it is said. The fourth is: If one does not believe that some phenomena are actually established, then one should establish them by means of examples. The nature of mind, a phenomenon, Is not established in any way, Because it cannot be grasped. Like space. Thus, in the Lamrim, it says: Because space cannot be grasped, All appearances and existences are like it. Thus it is said. Those common ones, Consider the example and the meaning to be different, but here, everything
Chinese
因为在法性上是一体的，所以用无别来表示，虽然声音相同但意义深远。在《显现论》中说：因为显现没有自性，所以自证自显没有作用的境地，愿一切都如此获得。第二，对于词义不一致的理证，也有含义和确定。第一，揭示所要成立的意义和理证的意义在名言上是相违的，这就是词义不一致的理证。第二，颠倒地揭示作为能知的标志，即心性，法，因为没有真实成立任何事物，所以什么也不是，因为显现的方式没有停止，而是自显，所以什么都是。这个标志通过量成立，因为随着如何观察和思考而变化，所以在一切法的本体中，法性是自显的。像以前一样，因为那表示什么都是，所以心法什么也不是。因此，因为不是一切都是，所以自然成就什么都是。这样教导的必要是，为了消除执着于认为是有和非是不同的偏见，并证悟无偏的意义。就像在那里面说的一样：在一切法超越边际上，因为任何边都不舍弃，所以没有像这样是这个的指示，难以指示自己的本体，然而为了消除执着于有和非有的执着。第三，在宗派上，有本体、寻找的方法、证悟的程度、避免顺便引起的争论。第一，通过理证确定的所要成立的，是真谛无别，远离作用的境地。在《显现论》中说：殊胜的二取无别义，虽然用名称数字来表示，但在意义上超离言说思维的境地。第二，应当通过无垢的三种智慧，不触及有无等增益和损减的边来寻找。在《道次第》中说：如果从有中寻找，就会增益，会堕入八种增益中。如果从无中寻找，就会损减，会堕入十种诽谤的境地。如果从有无二者中寻找，那就不会被经文指示。就像这其中说的一样：心性是圆满的佛，不要在其他地方寻找佛。在《显现论》中也说：在其他地方寻找并迷惑的众生，即使指示也没有听到，即使表示也
English
Because it is one in the nature of reality, it is represented as inseparable, although the sounds are similar, the meaning is profound. In the 'Manifestation Treatise,' it says: Because appearances lack inherent existence, self-awareness and self-appearance have no field of activity. May all attain it in this way. Secondly, regarding the reasoning of contradictory words and meanings, there is also understanding and ascertainment. Firstly, showing that the meaning to be proven and the meaning of the reason contradict each other in terms of conventional language is the reasoning of contradictory words and meanings. Secondly, it is to show the sign of the knower in reverse, that is, the nature of mind, the dharma, because it does not truly establish anything, so it is nothing, because the way of appearance does not cease, but is self-appearing, so it is everything. That sign is established by valid cognition, because it changes according to how it is examined and thought, therefore, in the essence of all dharmas, the nature of reality is self-appearing. Likewise, from the former: Because that represents everything, the mind-dharma is nothing. Therefore, because not everything is, everything is spontaneously accomplished. The necessity of teaching in this way is to liberate from the attachment of holding that being and non-being are different and to realize the meaning of impartiality. As it says in that very text: In all dharmas that transcend extremes, because no extreme is abandoned, there is no indication that this is this. It is difficult to indicate one's own essence, however, it is for the sake of liberating from the attachment of holding onto being and non-being. Thirdly, in philosophical tenets, there are essence, method of searching, degree of realization, and avoiding incidental disputes. Firstly, what is to be established that is ascertained by reasoning is the indivisible truth, devoid of the field of activity. In the 'Manifestation Treatise,' it says: The meaning of the supreme two-fold non-duality, although indicated by names and numbers, in meaning it transcends the realm of speech and thought. Secondly, it should be sought through the three stainless wisdoms that do not touch the extremes of imputation and denial such as existence and non-existence. In the 'Stages of the Path,' it says: If you search from existence, you will impute, and you will fall into eight imputations. If you search from non-existence, you will deny, and you will fall into the state of ten slanders. If you search from both existence and non-existence, then it will not be indicated in the scriptures. As it says in this very text: The nature of mind is the complete Buddha, do not seek the Buddha elsewhere. In the 'Manifestation Treatise' it also says: Sentient beings who seek elsewhere and are deluded, even if taught, do not hear, even if indicated,