English
is the condition. Therefore, regarding the meaning of seeing the cause, with the samadhi and conduct of entering into conditions, repeatedly practicing, for example, planting a seed in the ground, the ground acts as the basis, water as moisture, fertilizer as warmth, the seed being like the land, trees, and moisture, this should be combined with the vidyadhara abiding on the ground. How does it transform into having power? Like that, through the power of the seed growing, in the previous moment the bird's nest breaks open, and in the next moment without any obstruction a green sprout appears, similarly, regarding the meaning realized through understanding the cause, with the samadhi and conduct of entering into conditions, the powerful habit formed through repeated practice, in the previous moment eliminating the habit of obscurations, in the next moment effortlessly obtaining the accomplishments of body, speech, and mind, realizing and abiding in that state, this is called the vidyadhara maturing on the ground. ༈. Thoroughly clearing away obstacles is: the characteristic of the cause is view, the characteristic of conditions is practice, both of which are present in generating the result. If one asks what is the reason for view being the cause? View is like the main factor for the result to arise, for example, for the arising of a green sprout, a healthy seed is like the main factor of the cause. Practice is like the water and fertilizer of conditions, through the power of view and practice, the result is matured and accomplished. Vidyadhara is known as the pure land of the victors. Like that, the vidyadhara entering the ground, the vidyadhara abiding on the ground, the vidyadhara maturing on the ground, these three vidyadharas are known as the pure land that produces all the victorious Buddhas. Or, since there is nothing un-realized among these three vidyadharas, therefore, in the pure land of the victors, everything is contained within these three vidyadharas. ༈. Here there are three verbal meanings: the characteristic of the cause is view, the characteristic of conditions is practice and conduct, and what manifests is the characteristic of the result. The characteristic of the cause, view, has three aspects: the object to be measured, the philosophical tenet, and the method of realization. The object to be measured has three aspects: the essence, the definition, and the characteristic of being suitable or unsuitable as an object to be measured. The essence of the object to be measured is attachment. Its meaning is: the mind is attached to negative habits of wrong thoughts. The definition is: what needs to be proven.
Chinese
因为以量度的正理衡量，所以是所量。可量与不可量的体性有两种：不可量和可量。不可量有两种：轮回和涅槃。对于涅槃来说，是不可量的，如果衡量涅槃的显现，那么涅槃的显现不是最初者的行境。如果衡量涅槃的执着，那么执着已逝。因此，涅槃是不可量的。对于轮回来说，也是不可量的，如果衡量轮回的显现，即使自证是显现，也不是所量。如果衡量轮回的执着，那么一切执着都是虚假的。那么，分别的智慧能否衡量自己呢？就像手指自己无法触碰自己一样。可量的是，即使以见解使心转变为分别的智慧，也是修习执着对治的智慧，因为不修习就无法消除执着，所以要衡量执着显现。认识的方法有三种：以殊胜的根识认识，以中等的正理确定后认识，以下等的禅定相续认识。殊胜的根识有五种：见到蓝色，认识到法性不变。见到白色，认识到没有罪过的染污。见到黄色，认识到增广伟大的功德。见到红色，认识到利益众生没有缺失。见到绿色，认识到事业圆满究竟。中等有三种：本体、词义、分类。本体是确定的基石。词义是：因为能确定，所以是正理。分类有两种：先出和后随。先出有三种：导师五身亲自宣说，导师五种明王与规矩相合而宣说，以与众生规矩相合的五种语言来衡量。后随有两种：四身的真实体性不能用于三种语言，以及化身的语言可以用于。这有两种：以有边际的正理来确定无边际的所证，以及以所证和正理相合来确定。这有两种：声音相合推测意义和量度教理。
English
Because it is measured by the valid logic of measurement, it is the measurable. The nature of what can be measured and what cannot be measured is twofold: the unmeasurable and the measurable. The unmeasurable is twofold: samsara and nirvana. As for nirvana, it is unmeasurable. If we measure the appearance of nirvana, then the appearance of nirvana is not the object of the first one's activity. If we measure the attachment to nirvana, then the attachment has passed away. Therefore, nirvana is unmeasurable. As for samsara, it is also unmeasurable. If we measure the appearance of samsara, even though self-awareness is an appearance, it is not measurable. If we measure the attachment to samsara, then all attachments are false. So, can the wisdom of discernment measure itself? It is like a finger cannot touch itself. What is measurable is that even if the mind is transformed into the wisdom of discernment by view, it is the wisdom of meditating on the antidote to attachment, because without meditation, attachment cannot be eliminated, so we must measure the appearance of attachment. There are three ways to realize: to realize through the superior sense faculties, to realize by establishing through the middle-level reasoning, and to realize through the continuous stream of the lowest samadhi. The superior sense faculties are five: seeing blue, one realizes that the nature of reality does not change; seeing white, one realizes that one is not stained by the faults of wrongdoing; seeing yellow, one realizes that the qualities of greatness are increasing; seeing red, one realizes that there is no deficiency in benefiting beings; seeing green, one realizes that the activity is completely fulfilled. The middle one has three: essence, definition, and division. The essence is the foundation for establishing certainty. The definition is: because it establishes certainty, it is logic. The divisions are two: prior and subsequent. The prior has three: the teacher, the five kayas, spoke directly; the teacher, the five vidyadharas, spoke in accordance with the proper manner; and measuring signs with five words that are in accordance with the proper manner for beings. The subsequent has two: the actual nature of the four kayas cannot be used in three words, and the words of the nirmanakaya can be used. There are two types: establishing the limitless object of proof with limited logic, and establishing by making the object of proof and logic compatible. There are two types: inferring meaning from sound agreement and the authoritative scriptures.
Chinese
有六种衡量标准：以清净三者的理由，不舍弃显现而确定为果；以平等四者的理由，自然成就大自在；以证悟四者的理由，将身语意不可思议者作为庄严之轮；以二谛的理由，使二谛无别双运；以隐义口诀的理由，使见二处之义；以事物历史的理由，确定为大自在。量是经教，有二：共同法的体性和自本体性。宗派是见解证悟真谛无别。证悟之方便是：无别之自性显现。因缘进入之体性，修与行有二：串习之修和其助伴之行。修有次第者是就小根器而言，顿悟者是就大根器而言。行亦如是，与二者之方式相应而行。显现之果的体性有二：成为道者和究竟者。成为道者是持明，其中有异熟持明有五：第一，基与何者结合：与成办利他之事结合。第二，证悟何种真谛：证悟无别。第三，出处：出自八十品，例如如鹏鸟和狮子。第四，分类有两种：以因所摄之异熟持明和以果所摄之异熟持明。第一种有两种：体性者和表相者。第五，道之量度与何者结合：以因所摄之异熟与加行道结合，以果所摄之异熟与修道结合。三种持明之差别安立有四：第一，从听法方式上安立差别，听长寿灌顶是为化身，听大手印是为报身，听任运成就为法身。第二，从生起障碍之方式上安立，长寿灌顶生起普行之见惑，大手印生起俱生所知障，任运成就生起习气之障全部。
English
There are six measures: By the reasoning of the three purities, establishing appearances as the result without abandoning them; by the reasoning of the four equalities, spontaneously accomplishing the great self; by the reasoning of the four realizations, making the inconceivable body, speech, and mind into a wheel of adornment; by the reasoning of the two truths, uniting the two truths inseparably; by the reasoning of hidden instructions, seeing the meaning of the two places; and by the reasoning of factual history, establishing the great self. Valid cognition in scriptures is twofold: the general characteristic of Dharma and its own characteristic. The tenet is the view of realizing the truth without separation. The means of realization is: the inseparability itself becoming manifest. The characteristic of the entry of conditions, practice and conduct are twofold: the practice of familiarization and the conduct of its companions. Gradual practice is based on those of small capacity, while sudden practice is based on those of great capacity. Conduct is also practiced in accordance with the manner of these two. The characteristic of the manifested result is twofold: that which becomes the path and the ultimate. That which becomes the path is the vidyadhara, of which there are five types of the vidyadhara of maturation: First, what basis is combined with what: combined with doing benefit for others. Second, what truth is realized: realizing inseparability. Third, source: from the Eighty Chapter, for example, like the Garuda and the Lion. Fourth, the categories are two: the vidyadhara of maturation gathered by cause and the vidyadhara of maturation gathered by result. The first has two: the characteristic and the sign. Fifth, what measure of the path is combined with what: the maturation gathered by cause is combined with the path of joining, and the maturation gathered by result is combined with the path of meditation. The distinction of the three vidyadharas is established in four ways: First, distinguishing from the way of listening to the Dharma, listening to the empowerment of longevity is for the Nirmanakaya, listening to the Mahamudra is for the Sambhogakaya, and listening to spontaneous accomplishment is for the Dharmakaya. Second, distinguishing from the way of arising obscurations, the empowerment of longevity gives rise to the obscuration of the view of universal wandering, the Mahamudra gives rise to the obscuration of co-emergent knowledge, and spontaneous accomplishment gives rise to all the obscurations of habitual tendencies.
Chinese
会到来。第三，从地的角度安立，则长寿自在成就初地，手印自在成就八地，任运成就自在显现十地。第四，从神变的示现方式上区分，长寿自在将神变示现于外，手印自在将神变示现于内心，任运自在将神变以奇特的方式示现。第五，从装束上区分，长寿自在是人和天人的装束，手印自在是智慧天女的装束，任运自成是佛陀本身的装束。究竟的果位是，法身、报身、化身、现证菩提之身和金刚身五身任运成就。因此被称为持明者胜者的刹土。༈。宣说持明者的装束是：人和天与梵天。所谓持明者的生处是，生于欲界，即人和三十三天之天。生于色界则是梵天，虽然执持清净的生，所谓即使取了那个生，也是清净的生，即后世不生于轮回。这样，虽然执持人和天之身的生，但特别的是从地而转位。所谓证悟的差别是，从初地到十地的菩萨们，因为与他们的证悟相同，所以安住于差别的地上。༈。寿命自在的持明有五种，第一，与何种基础结合？与能够成办他人的利益结合。第二，证悟何种真谛？证悟无有分别的真谛，即以不从共同中产生损害的方式证悟。第三，与何种来源结合？出自此处的第十三品，自在胜者即是殊胜者。第四，种类有四种，以甘露药成就的持明长寿自在，以灯和风成就的长寿自在，以方便道脉气明点成就的长寿自在，以解脱道生圆次第成就的长寿自在这四种。第五，道之量度是，与初地结合。度彼岸圆满。所谓获得十地的因是十度，也就是持明者以平等性证悟的智慧于一刹那，比下乘获得十地的因是十度，因此圆满了。那么，那