English
Thus it is. If these are summarized, the understanding that does not require examination is the reasoning of the four Kayas, because it understands the meaning without relying on examination; the understanding that requires examination is the reasoning of the Nirmanakaya, because it must rely on examination to understand the meaning. As the Lamrim says: "Although there are many, they are summarized as two, four do not examine, one examines." Thus, the reasoning of the Nirmanakaya, which requires examination, has two types: the reasoning of valid scriptures and the reasoning of similar sounds and different meanings. The former also has four types: the reasoning of the four realizations, the reasoning of the three purities, the reasoning of the four equalities, and the reasoning of the great self. The first is: Chapter Eleven of this book says: "One cause and the form of letters, blessing and direct perception, with the four supreme realizations, all are the great king of perfect manifestation." Thus it is taught. The reasoning of the four realizations establishes all dharmas as inseparable from the truth, that is, it establishes the clinging to duality, which appears as samsara and nirvana, as non-dual wisdom. Among them, measure with the reasoning of one cause 1, the form of letters 2, blessing 3, and direct perception 4. In sequence, it is established as self-nature unborn 1, play unceasing 2, essence inseparable 3, characteristic beyond mind 4, this is the tenet. The way to measure is: all the dharmas of samsara and nirvana, the dharma nature, in the realm of self-born wisdom, is one cause, because by the two of realization and non-realization, only samsara and nirvana appear separately, but in reality, the two are not established, so it is established as self-nature unborn. This is the reasoning of one cause. Self-nature unborn, dharma nature, the nature of mind is unborn, its energy is unceasing, it self-appears as body and wisdom, the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), which cannot be expressed, appears as many letters that can express it, so it is established as play unceasing. Self-nature unborn and play unceasing, dharma nature, these two arise from the power of blessing that realizes the essence as inseparable, because it is the seven treasures of the supreme meaning, spontaneously accomplished as the essence, so its appearance, outer vessel and inner sentient beings, body and wisdom.
Chinese
最终确定自显的体性无别。由于无别的体性也以自证现量，无境自明，离思绝言的方式证悟，所以确定为离于心识的法性。以这四个理由衡量，一切法都圆满于自证现量，因此能自在清净无边的显现，所以称为大王。第二，关于三清净的理由。第十一章中说：器、情、续等皆清净，说明了这一点。如此，显现的诸法，法性，本来就圆满于身智坛城，因为具有三清净。三清净是：器，五大清净为五母；情，五蕴清净为五父；续，八识聚清净为五智。第三章中说：所有世间迷惑之法，乃至自他分别之流，完全清净无上乘。如以上所说。第三，关于四平等的理由。第十一章中说：以二平等及超胜二平等，坛城是普贤王如来刹。说明了这一点。如何显现的诸法，法性，本来就成佛于法身，因为具有四平等。首先，共同的二平等是：人显现为人，是真实世俗；土堆显现为人，是虚假世俗，二者显现如幻相同1。以及，苗芽不从自生，认为断定一边；以及，苗芽既不从自生，也不从他生，断定四边戏论，二者都相同于不生2。这是共同的二平等。超胜的二平等是：显现而能起作用，是真实世俗；不能起作用，是虚假世俗，二者都相同于身智坛城1。以及，一切法自性空性的无遮空性，是名言胜义；心性离一切承许的法界智慧双运的非遮空性，是非名言胜义。二者都是胜义七宝自性任运成就，这是超胜的二平等2。这也是第三章中所说。
English
Finally, the essence of self-appearance is determined to be inseparable. Since the inseparable essence is also realized through self-cognizant direct perception, being without object, self-illuminating, and free from thought and expression, it is determined to be a nature free from mind. Measuring with these four reasons, all phenomena are determined to be complete in self-cognizant direct perception, and therefore have power over the appearance of pure infinity, hence it is called the Great King. Second, regarding the reasons for the three purities. Chapter Eleven states: Vessels, beings, and continuums are all realized as pure, which explains this. Thus, all phenomena that appear, the dharmas, are inherently complete in the mandala of body and wisdom, because they possess the three purities. The three purities are: the vessels, the five elements are completely pure as the five mothers; the beings, the five aggregates are completely pure as the five fathers; the continuums, the eight consciousness aggregates are pure as the five wisdoms. Chapter Three states: All the deluded phenomena of the world, and so on, up to the stream of self and other distinctions, are completely pure, the supreme vehicle. As explained above. Third, regarding the reasons for the four equalities. Chapter Eleven states: With two equalities and two superior equalities, the mandala is the realm of Samantabhadra. This explains it. How all phenomena appear, the dharmas, are inherently enlightened as the Dharmakaya, because they possess the four equalities. First, the two common equalities are: a person appearing as a person is the true conventional truth; a scarecrow appearing as a person is the false conventional truth, both appearances are equal in being illusory1. And, the sprout not arising from itself, the thought that cuts off one side; and, the sprout neither arising from itself nor from others, cutting off the four extremes of elaboration, both are equal in being unborn2. These are the two common equalities. The two superior equalities are: appearing and being able to function is the true conventional truth; not being able to function is the false conventional truth, both are equal in the mandala of body and wisdom1. And, all phenomena being empty of their own nature, the emptiness of negation, is the definitive truth of designation; the nature of mind being free from all affirmations, the non-negation emptiness of the union of space and wisdom, is the non-designation definitive truth. Both are the definitive truth, the seven treasures of nature spontaneously accomplished, these are the two superior equalities2. This is also what is said in Chapter Three.
Chinese
ཨ་ཧོཿ 从执着于有寂过患而生起。 等等，到：其他地方没有，它本身就是那样。之间所讲的就是这个。第四个是伟大的自性的理证。第九品中说：自生俱生智无处显现。 等等，到：六道一切时处都显现。所讲的就是这个。一切轮涅之法，就现象而言，显现为多种，但就实相而言，并非如此，因为心性本自安住于无生自生的伟大智慧的自性中。第二个是音同义异的理证。共同的乘中，舍弃和修习五毒，但在本乘中，因为视其无自性而意义不同。如果用理证来成立，那么五毒，就其法性而言，不是真实成立的，因为它们各自的自性是空性的，就像这样。像这样，通过衡量理证来确定，现量证悟自性、因的续、住立之义就是宗派。如《道次第》中所说：犹如清澈大海中的影像，不以声音为所缘，不作意，自证现量，离戏论，自明，离三，不动摇，坚定地安住，依靠闻思而达到见解的究竟。又如《怖畏电光》中所说：如果以现量智慧来决断，就能到达瑜伽士的境界。如是宣说。有些人认为密宗的宗派，仅仅以方便而超胜。如果这样认为，那是不对的。虽然因乘大乘仅仅宣说了二谛双运，但将器情视为清净平等大性，证悟为身和智慧的坛城，是密宗不共的见解。在因乘大乘中宣说了远离一切承诺的实相，在密宗中虽然安立为因的续，但以无上不变的大乐来区分，这是密宗见解的殊胜之处。第二，进入缘起的体性是三摩地，分为意乐修和决定圆满两种。意乐修是仅仅将总义的行相作为意乐的道用。决定圆满是修习各个道的五种三摩地体验达到究竟。其中的五种体验，在《毗玛拉的印章禅定释》中说：动摇、获得、串习、稳固、究竟五种。
English
Aho! It arises from clinging to the faults of existence as self. Etc., to: It is not elsewhere, it is just like that. This is what is shown in between. The fourth is the reasoning of the great self-nature. As stated in the ninth chapter: Self-born wisdom appears without abiding. Etc., to: All six realms and times appear completely. This is what is shown. All phenomena of samsara and nirvana, as they appear, appear in many ways, but as they are in reality, they are not like that, because the nature of mind abides from the beginning in the self-nature of the great self-born wisdom. The second is the reasoning of similar sounds but different meanings. In the common vehicle, the five poisons are abandoned and practiced, but in this vehicle, they are seen as without self-nature, so the meaning is different. If it is established by reasoning, then the five poisons, as dharmas, are not truly established, because their respective self-natures are empty, like that. In this way, by determining through measuring reasonings, the direct realization of the meaning of self-nature, the continuum of cause, and the abiding state is the doctrine. As it says in the Lamrim: Like an image in a clear ocean, without relying on sound, without mental fabrication, self-cognizant direct perception, free from elaboration, self-luminous, free from three, unwavering, whatever is firmly established, through reliance on hearing and thinking, one reaches the ultimate view. And as it says in Ngamglok: If one decides with direct wisdom, one will reach the level of a yogi. Thus it is said. Some think that the tenets of mantra are superior only through skillful means. If so, that is not the case. Although the Great Vehicle of the Cause only explains the union of the two truths, realizing the outer and inner worlds as pure and equal, as the mandala of body and wisdom, is the unique view of mantra. In the Great Vehicle of the Cause, the reality that is free from all commitments is explained, and although it is established as the continuum of the Cause in mantra, it is distinguished by the great bliss that never changes, which is the special feature of the view of mantra. Second, the characteristic of entering conditions is samadhi, which is divided into aspiration meditation and definite completion. Aspiration meditation is simply the activity of using the general aspect of meaning as the path of aspiration. Definite completion is learning the five experiences of samadhi of each path to their ultimate completion. The five experiences are described in the commentary on the Seal Meditation of Vimala: Shaking, attainment, habituation, stability, and ultimate completion.
Chinese
这就是禅定体验的产生方式。其中，第一种是动摇的体验：最初的安住就像陡峭山上的流水一样，心念片刻不停留，比以前产生更多的分别念。但这并不是说分别念真的增多了，而是因为以前没有对分别念进行计数，所以没有察觉到。现在，因为认识到了它，稍微抓住了一些念头，这就是结果。第二种是获得的体验：不对其进行评判，持续不断地禅修，就像狭窄洞穴中的流水一样。分别念时断时续，有时会短暂地进入无念的寂静状态，这就是获得的体验，或者说是分别念得到休息的体验。第三种是习惯的体验：持续不断地禅修，就像老人无法模仿孩子的游戏，只能做老人该做的事情一样。大部分时间处于无念状态，偶尔会短暂地产生念头，这就是习惯的体验，或者说是分别念感到疲惫的体验。第四种是稳定的体验：在那之后，继续延长禅修的时间，就像微风吹动的小湖一样。大部分时间平静地躺在无念的境界中，清澈明亮，只有在强烈的外力作用下才会稍微动摇，这就是稳定的体验，或者说是可以被分别念动摇的体验。第五种是圆满的体验：继续努力禅修，就像没有波浪的大海或者像大山一样，任何外力都无法伤害它，而且还能不断增进禅定，可以随意放开、进入、停止和安住，这就是圆满的体验，或者说是获得自在的体验。如果稍微讲解一下确定和圆满的道路，按照《道次第》所说：‘生命次第成熟之方式，安立进入之五支分，何者诸法皆为自明故，死亡胜义谛实性，出生中有世俗谛，出生之次第三者无二义。’这就是说，完整地展示了修持生、死、中阴这三个阶段的道路：与死亡光明相应的道路是大空性；与中阴相应的道路是慈悲幻化；与出生的三个阶段相对应的是大手印、有戏论大手印、以及五种荟供。其中，粗大的部分通过生起次第来修持，微细的部分通过圆满次第来修持。