English
It is the external object of knowledge. The momentary change is the nature of knowledge itself. Therefore, since object and mind are not mixed, There is no fault in measuring attachment and appearance. As it is said. In short, it is not measuring the self-nature of samsara and nirvana, but measuring the attachment to the outer and inner vessel and essence of samsara, and the mind of attachment to the body and wisdom of nirvana. As it is said in the "Differentiation Chapter": "The object of measurement that must be established is, Of samsara and nirvana, Not desiring their respective nature, Thus, of the inner attachment, The outer appears to exist where it does not, Dependent on attachment and appearance." Fourth, the refutation of the argument is: If the wisdom of thought that distinguishes becomes a mistaken consciousness, because it is the consciousness of a samsaric being. The answer is: The wisdom of thought that distinguishes, you cannot ascertain the meaning, because it is a mistaken consciousness. The reason is accepted. If accepted, then the arising of thought-wisdom will become meaningless. To this, someone says: Because it is not deluded, it will become effortlessly liberated. Delusion and non-delusion are established on the state, just like the direct perception of sense consciousness. Second, in terms of the measuring reasoning, there is meaning and certainty. The first is: The method of making the meaning to be proven understood, placed on the basis of argument, becoming the agent of both refutation and establishment. As it is said in the "Stages of the Path": Therefore, reasoning is called action. The second is: In that, "Those five things, aspects, and words," therefore there are three, namely the reasoning of the five things that appeared earlier, the subsequent five aspects, and the reasoning of the five words. The first is: The teacher, the five bodies that appeared earlier, with their respective five retinues, through the manner of the five speeches, truly ascertained the meaning of the nature of reality, this is the reasoning of the five things. In that it says: "The fully enlightened teacher, With the retinues tamed by the five bodies, The five speeches shown are that, Ascertaining and measuring." As it is said. This reasoning depends on the subsequent, if it depends on the earlier appearing, know that it is not a true reasoning. The second is: For those whose senses are very supreme, symbolized by these appearances and sounds, to realize the manner of the speech of the five bodies ascertained by the five things that appeared earlier, this is the reasoning of the five aspects. In that it says: "For the minds endowed with realization, Various things
Chinese
心之秘密咒语。因为是确定的圣言，所以阐述了佛法的规则。因为像言语一样地传达意义，因为自性本身在讲述，所以对于未来的意义，理由是确定的。如是说。第三是，之前的五种方式，直接用语言表达，就是五句的理由。也就是，法身的语言是显示无生自显的语言和文字。同样，报身的隐秘意图象征，化身的引导传承，金刚身的无别金刚，现证菩提的智慧自显的语言和文字。如道次第中所说：自性显现语，自显语，隐秘意图语和引导语，意欲缘起语和金刚语，自证明显语来表示。如是说。总而言之，有无需考察就能理解的，和需要考察才能理解的。第一是，四身的理由，因为不依赖于考察就能理解意义。第二是，化身的理由，因为依赖于考察才能理解意义。对此进行区分，有量论经文和，声音相同意义不同的理由两种。第一种也有四种证悟的，三种清净的，四种平等的，大自在的理由四种。第一种是，在此处所说：原因相同和文字的方式，加持和现量，四种彻底的证悟，一切圆满正等觉大王。如是四种证悟中，原因相同是轮回和涅槃二者，具有相同的性质，原因相同，因为心性在无生之界中原因相同。例如，王子被认为是平民的虚假指责，和确定为国王的量论二者，本体上与王子相同。对此大海中说：法性界中方式相同，所有自显的诸法，全部证悟为菩提心。如是说。第二种文字的方式是，心性无生之音，具有的性质是，显现不灭的化身，显现为语和意，因为用象征来象征并证悟。例如，用手指指向月亮一样。对此大海中说：显现为身语意的，全部证悟为语的庄严，一切都是语的文字，以方便来印封。
English
The secret mantra of the mind. Because it is a definite sacred word, it explains the rules of Dharma. Because it conveys meaning like speech, because the self-nature itself is speaking, therefore, for the future meaning, the reason is definite. Thus it is said. The third is, the previous five ways, directly expressed in language, are the reasons of the five sentences. That is, the language of the Dharmakaya is the language and letters that show the unborn self-appearance. Similarly, the symbolic of the Sambhogakaya's hidden intention, the transmission of the Nirmanakaya's guidance, the indivisible Vajra of the Vajrakaya, the language and letters of the wisdom self-appearance of manifest enlightenment. As said in the Lamrim: The nature of appearance word, self-appearance word, hidden intention word and guidance word, desire cause word and Vajra word, self-awareness manifest word to represent. Thus it is said. In short, there are those that can be understood without examination, and those that need to be examined to be understood. The first is, the reason of the four bodies, because the meaning can be understood without relying on examination. The second is, the reason of the Nirmanakaya, because the meaning can be understood by relying on examination. Distinguishing this, there are two types of reasons: valid scripture and, the same sound with different meanings. The first also has four types of realization, three types of purity, four types of equality, and four types of great self-mastery. The first is, as said here: The same cause and the way of letters, blessing and direct perception, four kinds of thorough realization, all perfect complete enlightenment great king. As for the four realizations, the same cause is that samsara and nirvana both have the same nature, the same cause, because the nature of mind is the same cause in the unborn realm. For example, the false accusation that the prince is considered a commoner, and the valid argument that he is determined to be the king, are the same as the prince in essence. To this, it is said in the ocean: In the realm of Dharma, the way is the same, all self-appearing phenomena, all realize as Bodhicitta. Thus it is said. The second way of letters is, the sound of the unborn nature of mind, the nature of which is, the manifestation of the imperishable incarnation, manifesting as speech and mind, because it is symbolized by the symbol and realized. For example, like pointing to the moon with a finger. To this, it is said in the ocean: Manifesting as body, speech, and mind, all realize as the adornment of speech, everything is the letter of speech, sealed with skillful means.
Chinese
如是说。第三是加持之理：显空二者，具有法性，是无别的。以真实证悟二者之威力，以本来证悟真谛无别而成就佛陀的加持力而生起。譬如白布具有变为红色的能力一样。如是于《海》中说：彼即无别加持力，彼即彼之加持也，以无二之方式自显现，加持稀有不可思议。如是说。现量者，真谛无别，具有法性，是超越心之行境的。以自证现量，无境自明而赤裸证悟之故。譬如无眼疾者现量见到白海螺，彼即是彼之实相。如是于《海》中说：自显自生此诸法，于无二自证未生中，明了现量无有疑，说是证悟之最胜。如是说。于《怒电》中说：不依赖于他，不相违背，以现量智慧而决断，是瑜伽士之所学。如是说。彼亦总的来说现量有四种，然此乃自证现量。第二是清净三之理：如此，显现之外内诸法，具有法性，本来即是身与智慧之自性而成就佛陀，以具足清净三之故，即器为五大清净为五母，有情五蕴清净为五父，相续八识聚清净为五智。彼亦于此中说：器情相续皆清净，如是说。第三是平等四之理：如此，显现之诸法，具有法性，于殊胜之法身，本来即是成佛，以具足平等四之故。四者即是：名相与非名相之胜义二者皆是无生，以及迷乱之世俗二者皆是幻化，此乃共同之平等二者。殊胜之平等二者即是：无遮与非遮之空性二者皆是胜义七财法身，以及不清净之业显现与清净之天显现之世俗二者亦皆是色身天之坛城而平等，故为殊胜。于此中说：平等二者殊胜平等二，坛城普贤之刹土
English
Thus it is said. The third is the manner of blessing: The two, appearance and emptiness, having the nature of phenomena, are inseparable. By the power of directly realizing these two, it arises from the force of the blessing of realizing that one is primordially enlightened in the inseparability of truth. For example, just as white cloth has the ability to be transformed into red by madder. It is also said in the Ocean: "That itself is from the inseparable blessing, that itself is the blessing of that. The self-appearance in the manner of non-duality, the wondrous blessing is inconceivable." Thus it is said. The manifest one is: The inseparable truth, having the nature of phenomena, is beyond the realm of the mind. Because of directly realizing with self-awareness manifest, without object, self-luminous, and nakedly. For example, just as seeing a white conch shell manifestly by one without eye defects, that is its reality. It is also said in the Ocean: "These self-appearing, self-arising phenomena, in the unborn non-dual self-awareness, clearly manifest without doubt, it is taught as the supreme of all realizations." Thus it is said. It is said in Fierce Lightning: "Not relying on others, without contradiction, if decided by manifest wisdom, it is what yogis learn." Thus it is said. Although in general there are four kinds of manifest, this is self-awareness manifest. The second is the reason of the three purifications: Thus, all phenomena of outer and inner appearances, having the nature of phenomena, are primordially enlightened as the essence of body and wisdom, because they possess the three purifications. That is, the container, the five elements, are purified into the five mothers; the contents, the five aggregates, are purified into the five fathers; the continuum, the eight aggregates of consciousness, are purified into the five wisdoms. It is also said in this very text: "The container, contents, and continuum are all realized as pure." Thus it is said. The third is the reason of the four equalities: Thus, all phenomena of appearance, having the nature of phenomena, are primordially enlightened in the supreme Dharmakaya, because they possess the four equalities. The four are: The two ultimate truths, name and non-name, are both unborn; and the two conventional truths, delusion and reversion, are both equal in illusion. These are the two common equalities. The two supreme equalities are: The two emptinesses, negation by exclusion and negation by inclusion, are both the ultimate seven treasures, the Dharmakaya; and the two conventional truths, impure karmic appearance and pure divine appearance, are both equal in the form body, the mandala of deities, hence supreme. It is said in this very text: "The two equalities, the two supreme equalities, the mandala, the realm of Samantabhadra."
Chinese
如是说。第四，大自在的理证是：轮涅诸法，法性，从显现方式上显现为多种，但从实相上衡量并非如此，因为心性本自安住于无生自生的大智慧一体性中。譬如，讲述祖先的历史，就能了解各自的血统。其中，《显现庄严经》中说： “此诸显现皆各自，无自性之识相也，自生智慧无处显。”如是说。第二，语音相同意义相近的理证是：词句在显宗和密宗中共同宣说，并如这意义一样确定。第三，在宗派上，有证悟的程度和避免不合时宜的争论。第一是：以无垢的三种智慧，不触及有无等增益和损减的边际而寻求，从而证悟。道次第中说：“从有中寻求则为增益，将堕入八种增益中。从无中寻求则为损减，将堕入十种损减处。若从有无二者寻求，则此不为经中所说。”如是说。第二是：证悟宗派的体性，即实相本身作为自己的特征后，觉性在无境中明朗。道次第中说：“如海与影像，不依于声音而作意，自证现量离戏论，自明三离不动摇， निश्चित्त 决定如是做，听思所依之见达究竟。”如是说。第四，避免争论是：入道时，法性现量证悟是存在的，因为在那里见到如是的自相。如“不依于声音而作意”。若不证悟，则现量的理证也将变得无意义，如果这样说。对此，有同等和反驳两种回答。听思之见达到究竟的，即将进入资粮道的补特伽罗，法性，证悟大空性现量是存在的，因为是见解在轮涅无别中以听思而确定的补特伽罗。不能承认，因为尚未进入大空性的资粮道。反驳是：法性总相安立为见意义总相。又有些人认为法性自相是有漏的