English
It is the only one. Secondly, speaking like a flash of lightning, all phenomena of samsara and nirvana, in terms of ultimate truth, are free from arising, ceasing, abiding, decaying, coming, and going, and are of one cause. In terms of conventional truth, what appears as arising, ceasing, abiding, decaying, coming, and going is of one cause. In the very moment of arising without separation, the five, such as non-arising, are of one cause. Then, is reasoning in the form of letters not necessary? It is necessary, because the realization of the one cause is realized by symbolizing it with reasoning in the form of letters. Then, is blessing not necessary? It is necessary, because although realization depends on the form of letters, the power lies in blessing. Then, is direct perception not necessary? It is necessary, because it also liberates from clinging to non-duality. Moreover, these four are not realized sequentially, but all phenomena of samsara and nirvana are symbolized as one cause by the form of letters, and through the power of blessing, they are determined without separation. Therefore, liberation from the object of mind by the direct perception of self-awareness is the ultimate tenet. Such an explanation also comes from the ninth chapter here: "By the distinction of fortunate clarity, gradually or all at once." Therefore, through the difference in the size of the practitioner's wisdom, it should be known that there are two types: gradual and all at once. The difference between these two is that some think the speed of going to the state of Buddhahood is fast or slow, and some think the order of the arising of the five wisdoms in the continuum is fast or slow, but here, following the view of Je Drophukpa, it is considered that the difference lies in whether the three truths are related or not, so it should be understood from this chapter and the following ones. The second is, "The vessels, contents, and continuums are all realized as pure." This means that, similarly, the external world of vessels is encompassed by the five elements, the internal world of sentient beings is encompassed by the five aggregates, and their continuums are encompassed by the eight consciousness aggregates. All of these are originally pure, with the five elements being the five mothers, the five aggregates being the five families, and the eight consciousness aggregates being the five wisdoms. Whatever is originally pure in nature is pervasive because it has never been stained by any obscurations, and that itself is pervasive because it is enlightened in the nature of body and wisdom, which is the Dharmakaya. As it is said, "From the essence of all that is supreme, the Victorious Ones do not seek Dharma elsewhere."
Chinese
是的。如果真正证悟并习惯了它，就是佛。如果仅仅是安住，怎么会成为佛呢？无论证悟与否，自性清净就是佛，就像有为法无论证悟与否都是无常一样。顿悟者认为，器世界和有情众生，以及八识聚，在世俗谛中清净为种姓的父母和智慧，在胜义谛中，证悟并安住于这些清净为法界之中。第三是，平等等三句等。一切法本来就是佛，因为通过四种平等证悟轮涅无二。其中，四种平等的第一个是经部宗，以及随顺世俗的共同平等二者，以区分有戏论和断除一切戏论的差别，分为名相和非名相的胜义谛，二者都平等于遮破戏论的空性。虽然显现上相似，但以能否起作用来区分正确和错误的世俗谛，二者都平等于仅仅是空性的真谛，这二者是共同乘的观点。特别是，从无上瑜伽密续的观点来看，宣说了超胜的两种平等，以无遮和非遮的差别，两种非名相的空性都平等于任运成就的超胜胜义谛七宝自性。不清净的迷乱显现的世俗谛和清净的显现为本尊的真实世俗谛，二者都平等于身和智慧的坛城。这样，通过能测量的理证来寻找，所测量的轮涅一切法都证悟为味一性的自性坛城，这就是宗派。那时，以清净与不清净所区分的一切刹土，也与普贤王如来的刹土自性无二无别。身语意的行为无论做什么，如果福德和智慧二大资粮都任运圆满，那么一切显现都将显现为智慧。顿悟者认为，共同的两种平等和超胜的两种平等等等名相是空性的，因为一切所知在自性坛城中是一体的，所以一切法本来就是平等性，实际上以证悟的智慧来破立执
English
Yes. If one truly realizes and becomes accustomed to it, that is Buddhahood. If one merely abides, how could one become a Buddha? Whether realized or not, the naturally pure nature is Buddhahood, just as conditioned phenomena are impermanent whether realized or not. According to the instantaneous school, the outer environment and the sentient beings, as well as the eight aggregates of consciousness, are purified as the father and mother of the lineage and as wisdom in the relative truth. In the ultimate truth, one realizes and abides in these purifications as the dharmadhatu. The third is the three verses beginning with equality. All phenomena are originally Buddha, because through the four equalities one realizes that samsara and nirvana are non-dual. Among them, the first of the four equalities is the Sutra school, and the two common equalities that accord with the world. By distinguishing between those with elaboration and those that cut off all elaboration, the two that are divided into nominal and non-nominal ultimate truths are both equal in the emptiness that refutes elaboration. Although they appear similar, the two relative truths, which are distinguished as correct and incorrect by whether they can function or not, are both equal in the truth that is merely emptiness. These two are the views of the common vehicle. In particular, from the perspective of the unsurpassed tantra, the two superior equalities are taught. By distinguishing between negation by exclusion and negation by implication, the two non-nominal emptinesses are both equal in the spontaneously accomplished superior ultimate truth, the essence of the seven treasures. The impure, inverted appearances of relative truth and the pure, deity-appearing, correct relative truth are both equal in the mandala of body and wisdom. Thus, by searching with the measuring logic, all measurable phenomena of samsara and nirvana are realized as the nature mandala of equal taste, which is the tenet. At that time, all realms distinguished by purity and impurity are also indivisible from the nature of the realm of Samantabhadra. Whatever actions of body, speech, and mind are done, if the two great accumulations of merit and wisdom are spontaneously perfected, then whatever appears will arise as wisdom. According to the instantaneous school, the terms such as the two common equalities and the two superior equalities are empty, because all knowable things are one in the nature mandala, so all phenomena are originally equality itself, and in reality, the mind that realizes this abandons acceptance and rejection.
Chinese
由于完全清净的缘故，是普贤。如《总集经》所说：“不住取舍，安住平等王。”其刹土是平等性。如《摄略》所说：“所谓的自性刹土唯此而已。”对于那个智慧，如上所述，远离执着于所量、因和宗三者。如《道次第》所说：“远离法与有法，自共无别一时中，不二金刚最胜心。”因此这样说。这里有些人说：对于所量执着显现的一个，以因的门清净、平等、证悟这三者同时衡量吗？还是依次衡量？如果按照前者，那么在一个识流中，三个证悟会同时产生，因为衡量者三个心识同时衡量。那个标志被承认，并且周遍性由量成立。如果承认，正如《释量论》所说：“二分别不能同时生起。”以及“众生不具二识流。”所说的那样就清楚了。如果按照后者，那么三个因会重复，因为对于一个所量，三个因依次衡量。如果这样说，那么回答是：如果那些同时或依次衡量，那样说是真实的，但这里两者都不是，因为所要成立的依赖于想要成立的。它的意思是，完全断除地想要证悟所要成立的见解的自相，因此以证悟的因衡量；想要完全断除能断除的邪分别，因此以清净的因衡量；想要远离断除和成立二者，因此以平等的因衡量。还有些人说，这里以因确定所量，这与第三品重复。不重复，因为第三品是对所知以安立的方式确定，而这里是以道的方式确定，前者是为了确定所依轮回之法，而这里是为了连接见行，作为积聚资粮的前行而宣说。第二，解释以渐次的方式进入缘起的相，分为二：所要成就的基础，以及如何成就的方便圆满。第一有三：成就
English
Because of being completely pure, it is Samantabhadra. As the Kunje Gyalpo Tantra says, "Not taking, not abandoning, abiding as the equal king." Its field is equality itself. As the Spar Khab says, "The so-called self-nature realm is only this." Regarding that wisdom, as mentioned above, it is free from clinging to the three: the object to be measured, the reason, and the tenet. As the Lamrim says, "Free from dharma and dharmata, undivided self and general in one time, non-dual vajra supreme mind." Therefore, it is said. Here, some say: Regarding one object of measurement that is clung to, do the three doors of reason—purity, equality, and realization—measure it simultaneously, or successively? If according to the former, then three realizations will arise simultaneously in one stream of consciousness, because the three measuring minds measure simultaneously. That sign is accepted, and the pervasion is established by valid cognition. If you accept that, as the Pramanavarttika says, "Two cognitions do not occur simultaneously." And, "Beings do not possess two streams of consciousness." It is clear from that. If according to the latter, then the three reasons will be repetitive, because for one object of measurement, the three reasons measure successively. If they say that, then the answer is: If those measure simultaneously or successively, that would be true, but here neither is the case, because what is to be established depends on what one wants to establish. Its meaning is that, in order to completely cut off and realize the self-nature of the view to be established, one measures with the reason of realization; in order to completely cut off the object to be refuted, the wrong conception, one measures with the reason of purity; and in order to be free from both refutation and establishment, one measures with the reason of equality. Some also say that here, establishing the object to be measured with reason is repetitive with the third chapter. It is not repetitive, because in the third chapter, it is established as the way things are for the object of knowledge, while here it is established as the way of realization by the path. The former is for the purpose of establishing the basis of imputation, the phenomena of samsara, while here it is mentioned as a preliminary for accumulating merit in order to connect view and conduct. Second, explaining the characteristic of entering conditions gradually, there are two: the basis to be accomplished, and the perfection of the means of how to accomplish it. The first has three: accomplishing
Chinese
以及，共同阐述处所、资具和时间。第一，支分等一句偈颂，密咒的五支圆满，根本和支分的誓言没有损坏，因此相续清净。修法物质的资具，具备饮食等五种资具，同样，通晓如是性的等持等五种仪轨圆满的瑜伽士，五聚有男女七十人，三聚有男女四十六人，一聚有男女十八人的聚落坛城，如果修集会供，必定成就，远离怀疑。成就什么呢？不增损地成为一切善妙需求之源，暂时获得四种持明，究竟的果位成就圆满佛陀的果位。第二，处所等七句，在等持、寿命和生活没有三种障碍的极其寂静的地方，具备处所的内外中间三层房屋，积聚近需的五种受用等，可以随意享用，以此类推，顺缘没有损坏而具足，修法的意念不被其他因缘夺走，具有成办到底的意愿和联系见、修、行三者的殊胜意乐。最初进入修法时，如同立下誓言般，在没有成就所欲之义之前，要修持，并且成办到底。那时，通过没有舍弃精进的懒惰和懈怠的放逸等方式，没有怀疑地修持，如果如法实修，无论修持何种聚落坛城，都能成就一切殊胜悉地。什么呢？获得果法五者无别的金刚秘密殊胜的胜者密意。那么，聚落集会成就的方法，在第五品、第九品和此品中出现三次，是否重复呢？没有过失，第五品是修法的因和共同的修法，第九品是成就的时间和获得的方式，此品是以五圆满作为修法的基础，以四近修扶正，因此是宣说真实的修法，所以不重复。第三，修