English
It is because of being in harmony with the noble ones. It is said so. First, because it is unusable, there are four understandings: the fault of using the meaning, the example of unused understanding, and abandoning arrogance. The first is that for those with sharp faculties, the meaning of the nature of reality appears all at once, without relying on signs and analysis. As it is said: The classification of paths, in that, establishing the suchness as it is. With words that speak of suchness, like white symbolizing white, it symbolizes that which transcends thought and expression. Thus. The fault is: using will cause the arising of conceptualization, as it is said: If use enters, it is the basis of conceptualization. If the object enters, it is the grasp of the apprehended. Because it is seized by grasping, it will not be liberated. Thus. The example is: like showing gold itself to someone who wants to see gold. As it is said: Therefore, seeing gold is like gold itself. Because of self, without focusing on the agent and the action, without seeking speculation, analysis, focus, and grasping, it symbolizes thatness by the very expression of it. Thus. There are four refutations of arguments. First, thatness is not the object of discriminating wisdom, because it cannot be analyzed. If you say that, then just that, the power of doubt should not hold the object of study close. Because there is no conceptualization. It should be said so. If it is said to be desired, then it is the same. If it is clear as the measurer and the measured, then the object and the subject are clear. If whatever cannot be analyzed is pervaded by not being an object of knowledge, like eye consciousness and sound, then the above says that not having conceptualization pervades not grasping the object, like cessation samadhi. If in reality, understanding relies on the path of analysis, then that is the pinnacle of wisdom. As it is said: Without conceptualization of anything whatsoever, because the appearance of everything is conceptualization, therefore discrimination is the most supreme, it is the highest peak without analysis. Thus. Again, the reason is that inference is the symbol, so what is there to do with manifestation here? It is not, the intention is the language symbolizing manifestation, it is the conclusion of the scriptures. Again, for understanding without analysis, is a condition needed or not needed? It is the raising of the head of those with sharp natural faculties, it is the same as analysis. Again, the opposite of that reason, does it have the measurable or not? If it is like the first case, then there is no difference from what can be analyzed. If it is like the second case, then the sound of hetu should not enter. There is only something measurable.
Chinese
对于理解衡量方式的快慢在此作了区分，称为如骑马和步行。第二，因为可以运用，所以理解分为两种：理解意义和分类。第一，对于迟钝的根基，依赖于考察研究，从而通过法性来确定。如是说：智慧皆等九神众，闻思各自于禅修，瑜伽次第之因所生。如是说。分类有：与所证之义和因之词不符的意义，以及不符的理由；与所证之义和因之词相符的意义，以及相符的理由两种。如是说：所说之事物运用处，各自思择之理由缘，意义相符与不相符。如是说。第一，可考察的不符理由有四：所量、理由、譬喻、必要。第一，是能量所能衡量的执着显现。如是说：总的来说，错觉虽无数，但本来就不是有的。如是说。第二，理由自身的体性是：通过颠倒地显示能知之相。如是说：因为那是任何所表示的，因此，那不是一切都是。如是说。第三，譬喻如同通过正理派的果相来证明具备道，以周遍来表示。如是说：后者如不符表示。如是说。第四，必要是为了解脱执着于一方的执着，从而证悟无方之义。如是说：后者如不符表示。如是说。第四，必要是为了解脱执着于一方的执着，从而证悟无方之义。如是说：然而为了解脱执着于是否，如是说，以自性而至，将广大。如是说。第二，词义相符的因有两种：总的分类差别，以及从各个别处确定。第一种有两种：词义二者都如从本论中特别著名那样来确定，是量教典的理由；词在经咒中共同计数，而意义如这般来确定，是声音相同意义广泛的理由。从各个别处确定，第一是量教典的理
English
The speed of understanding the measurement method is distinguished here, and it is called like riding a horse and walking. Second, because it can be used, understanding is divided into two types: understanding the meaning and classification. First, for dull faculties, it relies on investigation and research, thereby determining through the nature of reality. As it is said: Wisdom is equal to all, nine deities in number, hearing and thinking individually in contemplation and meditation, born from the cause of the stages of yoga. As it is said. The classification includes: the meaning that does not match the meaning to be proven and the word of the cause, and the reason for not matching; the meaning that matches the meaning to be proven and the word of the cause, and the reason for matching. As it is said: The object of expression is the place of use, the reason for individual discernment is the condition, meaning matching and not matching. As it is said. First, the incompatible reasons that can be examined are four: the object to be measured, the reason, the example, and the necessity. First, it is the clinging appearance that can be measured by valid cognition. As it is said: Generally speaking, although there are countless illusions, they are not originally existent. As it is said. Second, the nature of the reason itself is: to show the sign of knowledge by reversing it. As it is said: Because it represents anything, therefore, everything that is not that is. As it is said. Third, the example is like proving the possession of the path through the result sign of the logicians, representing it through pervasiveness. As it is said: The latter is like an incompatible representation. As it is said. Fourth, the necessity is to liberate the clinging to one side, thereby realizing the meaning of non-partisanship. As it is said: The latter is like an incompatible representation. As it is said. Fourth, the necessity is to liberate the clinging to one side, thereby realizing the meaning of non-partisanship. As it is said: However, in order to liberate the clinging to whether it is or not, as it is said, it will arrive with its nature and become vast. As it is said. Second, there are two causes where the word and meaning match: the general distinction of classification, and the determination from each individual place. The first type has two: both the word and meaning are determined as particularly famous from this treatise itself, which is the reason for the valid scripture; the word is commonly counted in Sutra and Mantra, and the meaning is determined as such, which is the reason for the sound being the same and the meaning being extensive. Determining from each individual place, the first is the reason for the valid scripture.
Chinese
论式有四种：清净、平等、证悟、自性大之论式。第一种有三种：真实论式、必要、诤论之破斥。第一种是这样，显现之外内诸法，是所立宗。本来就是以法身和智慧的自性成佛的，因为具有清净三或四。三种是：外器五大清净为五母，内情五蕴清净为五父，相续八识聚清净为五智，即器情相续皆证悟清净。四种是：胜义法性无所缘清净，世俗有法如幻清净，因是五大清净，果是圣物五甘露清净，以四种方式证悟清净。必要是，为了遮止比下者执着于清净与不清净二者之边，了知从自身产生之果。如云：说三四四之必要，为遣除愚昧三四之，执着清净不清净之邪见，说名相而体性一。诤论之破斥是：清净之因，现在之显现自性，此舍弃或不舍弃？若如前者，则应非本来清净，因为有清净之所依处。若清净亦舍弃，则将变成无益。若如后者，则凡夫应成见真谛，因为清净为对境。若许之，则应无勤解脱，答曰：不舍弃仅是显现，且不具自性，如浊水澄清一般。如云：水界如金与虚空，如清净般而许为清净。平等之论式亦有三种：真实、必要、诤论之破斥。第一种是：一切法，是所立宗。尤其是法身大身，本来就是成佛的，因为具有平等四。论式是：胜义无生平等，世俗如幻平等，真谛无别平等，无别离于行境平等，以平等二，以及超胜之平等二，周遍圆满报身刹。必要是：为了遣除对轮回涅槃好坏之执着，并在平等之义上生起定解。如云：一切皆是平等性，世间已逝与未逝之
English
There are four types of arguments: purity, equality, realization, and the argument of the great self-nature. The first has three aspects: the actual argument, the necessity, and the refutation of disputes. The first is as follows: all phenomena, external and internal, are the subject of the proposition. They are originally enlightened as the essence of Dharmakaya and wisdom, because they possess three or four purities. The three are: the outer environment, the five elements, are pure as the five mothers; the inner beings, the five aggregates, are pure as the five fathers; the continuum, the eight consciousnesses, are pure as the five wisdoms, that is, the environment, beings, and continuum are all realized as pure. The four are: ultimate reality, the nature of phenomena, is pure as without object of reference; relative reality, the subject of phenomena, is pure as illusion; the cause is pure as the five elements; the result is pure as the five nectars of sacred substances; in four ways, realization of purity is manifest. The necessity is to know that the result arises from oneself in order to prevent those below from clinging to the extremes of purity and impurity. As it is said: The necessity of stating three, four, and four is to dispel the ignorance of three and four, and to reverse the wrong view of clinging to purity and impurity; the names are stated, but the essence is one. The refutation of disputes is: the cause of purity, the present appearance of self-nature, is this abandoned or not abandoned? If it is the former, then it should not be originally pure, because there is a basis for purification. If it is pure and yet abandoned, then it will become meaningless. If it is the latter, then ordinary beings should see the truth, because purity is the object. If you accept this, then liberation should be effortless. The answer is: merely the appearance is not abandoned, and it does not possess self-nature, like muddy water that has become clear. As it is said: The water element is like gold and the sky; it is considered pure as purity. The argument of equality also has three aspects: the actual, the necessity, and the refutation of disputes. The first is: all dharmas are the subject of the proposition. Especially the Dharmakaya, the great body, is originally enlightened, because it possesses four equalities. The argument is: ultimate reality is equal in being unborn; relative reality is equal in being illusory; truth is equal in being inseparable; inseparability is equal in being free from the sphere of activity; with two equalities and two superior equalities, the field of Samantabhadra is everywhere complete. The necessity is to reverse attachment to samsara and nirvana, good and bad, and to generate certainty in the meaning of equality. As it is said: Since all is equality, the world that has passed and has not passed.
Chinese
。分别讲述各自的观点。没有否定和接受。辩论的消除是：即使那样，这两个共同的乘法也变成了声音相同意义不同的理由，因为与下者名称不一致。不是的，因为只是确定了殊胜的二谛的依存关系，而不是真正的论证，所以没有过失。所说的话也暂时使用。证悟的理由也有正文、必要、辩论的消除。第一是：以身语意所包含的众生界，法性。本来就是以身语意的自性成佛的，因为具有四种证悟。理由是：轮回涅槃的一切法，意义是心性，在因一个，相三个字中显现。加持身语意而修持，结果显现成佛。如是说：因一个和文字的方式，加持和显现，以四种完全证悟，一切都是圆满正等觉大王。这样，这四者也是在一个人身上的因上运用，是一个循环，就像以三种后比量的方式来证明有火一样。说。必要是：为了预先了解众生身语意三者的自性相同的身语意。如是说：胜义世俗无分别，身语意的文字三个。辩论的消除是：如果那样，就变成了与宗派没有差别了吗？不是的，因为从理解的角度来说，是作为理由成立的，而宗派是证悟的意义本身。大自在的理由也有三个，正文、必要、辩论的消除。第一是：轮回涅槃的诸法，虽然显现为多种显现方式，但心性无生，安住于自生的广大智慧的一个自性中，这是已经确定的。对此有自续三和应成三。第一是：有生不是真实的，所以无生是真实的。他生不是真实的，所以自生是真实的。突然不是真实的，所以本来安住是真实的。应成三是：无生不是真实的，所以有生是真实的。如果承认，是从自生吗？