English
The body of purity pervading and eternally pervading is the meaning of the pure body. These meanings are also the ultimate meaning of self-appearance without distinction. The body of sentient beings has also been described as being pure from the beginning in self-appearance without distinction. In this way, the purification of the three realms, such as the container world, is the meaning of the three types of purity. The third is: From the scripture: 'With two equalities, the two superior equalities.' Thus, all phenomena that appear, the nature of phenomena, are originally Buddhas, because they abide in four equalities. The four are: external and internal objects appear to the mind as two ways, pure and impure. It is not the case that one clings to and prides oneself on good and bad, acceptance and rejection as being true. Although there are two ultimate truths of whether these phenomena are real or not, they are equal in being unborn and free from extremes, except for being distinguished by relying on the differences of the object-possessors. Also, no matter which of the two conventional truths, right or wrong, is relied upon, they are equal like illusion of emptiness of truth. These two are the common way of establishing samsara and nirvana as equal in both sutra and tantra. These are not only for the sake of clarifying the following, but the yogis of this path must also view samsara and nirvana as equal in these ways. Because it is known that these two are called common equality. No matter how much the negation of emptiness and the non-negation are established, they are only established based on the ways of refutation and establishment fabricated by the temporary mind. If viewed from the perspective of the ultimate truth beyond the mind, it is free from the terms of both negations. Similarly, although the impure appearance and clinging are now blocked by the coarse mind and meditated upon, and purity appears, there is no difference between the presence or absence of the appearance of the temporary mind in such purity and impurity. The appearance of purity cannot be established as the reality of impure things, so it is only temporary. If measured from the real level of the superior conventional truth, then just as ordinary soil and stones cannot be found in the golden continent, in the absence of acceptance and rejection, the appearance of those karmas and the appearance of artificial samadhi are all equal in the wheel of self-appearing wisdom alone, which are the two superior equalities. When explaining by adding from the last self-born wisdom wheel, it is the superior equality or common.
Chinese
即使认为“非平等”是否恰当，也有很大的讨论空间。然而，将如此教导的经典特别提出来，相对于一般的经部观点，可以将其视为独特的，或者说，由于如来藏是从究竟的七宝的反面来阐述的，并且基于此，将显现和存在视为清净和平等，这在经部中是没有的，因此可以从这个角度将其视为独特。我认为后一种说法更合理。与第十一章的《意趣庄严》等相符，如上所述。容易理解的是，一切法在究竟上是不生的，在世俗上与幻象平等，这两者是共同的。究竟上是七宝，世俗上是色身和智慧平等，这两者是额外的，如其他地方所说。第四个是，如果与《道次第》相符，那么第九章的“自生智慧无处显现”似乎是正确的，但也需要考察。意思是，轮回和涅槃的诸法，虽然显现的方式多种多样，但在实相上并非如此成立，因为心性是无生自生智慧的自性，本来就存在。据说这用祖先的血统来比喻，以此来了解是什么样的血统。总之，这是在说明一切法都是心性光明种姓。通过理解确立清净和平等见的关键，总的来说有四点：详细区分清净的方式，有清净三点；详细区分平等的方式，有平等四点；将清净和平等的关键最终归结为自生智慧，被称为大自在，这也符合娘氏的注释和敏林大译师的意趣。第二，声音相同意义不同的方面，有烦恼自共性的、远离边际的、分别的、象征譬喻的理由四种。第一种是，五毒烦恼，不是真正需要断除的，因为在自共相的体性上都是空性的。也就是说，五毒具有自共相的体性，虽然与下文一致，但安立的方式不同。按照下文的说法，它们的共相是不寂静的心态，各自的体性是，愚痴是完全的迷惑，嗔恨是完全的恼怒，我慢是傲慢，贪欲是对境
English
Even if it is considered whether it is appropriate to think of it as "non-equality," there is much room for discussion. However, by making the sutras that teach in this way special, in relation to the general view of the sutra section, it can be regarded as unique, or, because the Tathagatagarbha is explained from the opposite of the ultimate seven treasures, and based on this, viewing appearance and existence as pure and equal, which is not found in the sutra section, it can be regarded as unique from this point of view. I think the latter statement is more reasonable. It is in accordance with the Gonggyen of the eleventh chapter, etc., as mentioned above. It is easy to understand that all dharmas are unborn in the ultimate sense, and equal to illusion in the conventional sense, these two are common. In the ultimate sense, they are the seven treasures, and in the conventional sense, the two that are equal in form and wisdom are additional, as stated elsewhere. The fourth is, if it is in accordance with the Lamrim Namzhak, then the ninth chapter's "Self-born wisdom, nowhere appearing" seems to be correct, but it also needs to be examined. The meaning is that the dharmas of samsara and nirvana, although they appear in many different ways, are not established as such in reality, because the nature of mind is the self-nature of unborn self-born wisdom, which has always existed. It is said that this is used as a metaphor for the lineage of ancestors, in order to understand what kind of lineage it is. In short, this is explaining that all dharmas are the lineage of the clear light of mind. By understanding the key to establishing the view of purity and equality, in general, there are four points: distinguishing the ways of purity in detail, there are three points of purity; distinguishing the ways of equality in detail, there are four points of equality; ultimately attributing the key to purity and equality to self-born wisdom, which is called the Great Self, which also corresponds to Nyang's commentary and the intention of Minling Lotsawa. Second, in aspects where the sound is the same but the meaning is different, there are four reasons: the self-common nature of afflictions, being free from extremes, being differentiated, and symbolic metaphors. The first is that the five poisons of afflictions are not truly to be abandoned, because they are empty in nature in both their self and common characteristics. That is to say, the five poisons have the nature of self and common characteristics, although it is consistent with the following, but the way of establishing them is different. According to the following, their common characteristic is the state of mind that is not completely pacified, and their individual characteristics are: ignorance is complete bewilderment, hatred is complete torment, pride is arrogance, and desire is towards objects.
Chinese
贪欲和嫉妒是无法忍受他人圆满的状态。这里说，烦恼总体的特征是离戏，而各自的特征则显现为幻术般的各种技巧，因此是殊胜的。后面的特征并不指向意义的颠倒，而是指向自性或其本身。烦恼的本性是智慧，这在之前的基续中已经讲过，应该记住。虽然不否定之前的解释方法，但在烦恼转为道用的情况下，主要意义在于后者，这是与前者不符的殊胜之法。第二点是：一切法的实相，作为法，对你来说，没有任何边际的戏论成立，因为你完全远离了一和多。这与共同的观点，即空性没有有无、常断等任何边际相符。但在这里，区分了心和智慧，表明没有任何边际的分别念会流入智慧的法界，因此是殊胜的。第三点是：瓶子，作为法，没有自性，因为它具有形状和颜色等多种法，如果进行分析，就会发现它是空虚的。这与共同的观点，即粗显的四大元素，看起来好像真实存在，但如果分解成各个部分就无法找到的道理相符。但在这里，因为这个原因，这些法被融入到吽（藏文：མཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的本性光明法界中，所以是殊胜的。第四点是：心性，作为法，其自性什么也没有成立，因为它不可被执取，就像虚空一样。这与一般经论中运用比喻和意义的方式相符。但在这里，虚空仅仅是用来象征法性的手段，而不是为了确立三相推理，因此说是殊胜的，或者说还有一些值得研究的地方。第二，是词义不一致的理由：对于普通的众生来说，直接显现的这些事物，实际上与胜义谛和世俗谛无二无别，本来就是佛，但之所以不明白这一点，是因为如果追溯胜义谛和世俗谛的关键秘密，就会发现它最终指向心性的法界什么也不是，即什么也没有成立。而显现的事物则以各种各样的方式显现，就像幻术般的城市一样，因此被它迷惑，不明白法界的安住方式。
English
Craving and jealousy are the state of being unable to bear the perfections of others. Here, it is said that the characteristic of afflictions in general is freedom from elaboration, while the individual characteristics appear as various skills like illusion, therefore it is considered superior. The latter characteristic does not point to the reversal of meaning, but to the nature or itself. The nature of afflictions is wisdom, which has been explained in the previous context of the foundational continuum, and should be remembered. Although the previous explanation is not denied here, in the case of transforming afflictions into the path, the main meaning lies in the latter, which is a superior dharma that does not conform to the former. The second point is: The reality of all phenomena, as a dharma, no elaboration of extremes is established for you, because you are completely separated from one and many. This is in agreement with the common view that emptiness has no extremes such as existence or non-existence, permanence or annihilation. But here, by distinguishing between mind and wisdom, it shows that no conceptualization of extremes flows into the realm of wisdom, therefore it is superior. The third point is: A vase, as a dharma, has no self-nature, because it possesses various dharmas such as shape and color, and if analyzed, it is found to be empty. This is in agreement with the common view that the gross elements appear to be truly existent, but if divided into parts, they cannot be found. But here, for this reason, these dharmas are dissolved into the luminosity of the nature of Hūṃ (Tibetan: མཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), therefore it is superior. The fourth point is: Mind-essence, as a dharma, its own nature is not established as anything, because it cannot be grasped, like the sky. This is in agreement with the way of applying metaphors and meanings in general scriptures. But here, the sky is merely a means of symbolizing the nature of reality, and not for the purpose of establishing the three aspects of reasoning, therefore it is said to be superior, or there is something to be examined. Secondly, the reason for the inconsistency of words and meanings is: For ordinary sentient beings, these objects that appear directly are actually inseparable from the ultimate truth and the relative truth, and are originally Buddhas, but the reason why they do not understand this is that if one traces the key secret of the ultimate truth and the relative truth, one will find that it ultimately points to the realm of mind-essence being nothing, that is, nothing is established. And the appearing objects appear in various ways, like an illusory city, therefore they are deluded by it and do not understand the way of abiding of the realm.
Chinese
这是一种颠倒的错觉。介绍见解时，将显现的现象视为并非空性的理由，以奇妙的方便法，解开执着于多与一、执着于一方的束缚，即摧毁是非的偏执，如《道次第》中所说。这样的理由是：心性，是法，实际上什么也不是，因为现象不灭，以自显而成为一切。这是成立的，因为随如何考察和思考而变化，所以在诸法自性中，法性是自显的。如此说道。声音相同意义相异，以及词义不一致的同与不同，其计算的基础不同。前者与下部乘的说法声音相同，后者建立在作为理由和法的二者的词义不一致上。后者的不一致的界限仅仅是“什么也不是”和“是”。而且，在四种证悟等续部经文的直接指示的四者之中，确立见解的介绍方式，由此，在下部乘的经典中，对于自共和离边的术语等所说的究竟意旨，揭示了隐藏而未显示的那些，从而显示其他论藏也归于此处，这称为声音相同意义相异。而且，对于那四者不精通的人，似乎极为矛盾，或者互相帮助，从而不落入歧途的险境，将具有奇妙关键的钉子单独取出而介绍，我们说，这就是产生不一致的理由。第三，宗派是：如此确立之后会变成什么呢？会真正获得智慧的体性的见解，其体性如《道次第》中所说：犹如清澈海洋中的倒影，不作意于声音的所依，自证现量离对境，自明三分离不动摇，确定无疑地安住，通达闻思稳固的见解之究竟。如是，如实了知胜义谛和世俗谛无别，以自证现量无有对境而赤裸地证悟自明，此现量与四种证悟时的现量意义相同。更清楚地说，就是真正获得光明之证悟，成为其一部分的智慧。