English
In order to dispel attachment. Third, regarding reasoning, there are two parts. First, the reasoning that everything is and is not, is shown to be spontaneously accomplished. In short, in equality, how the nature of samsara and nirvana is named is established in this way. It appears as thought by the mind, and in the play of self-knowing, it transforms into anything, therefore it appears and demonstrates the essence of all things, internal and external, of samsara and nirvana. The meaning is that it symbolizes the nature of mind itself, and because of the impartial, all-pervading self-manifestation, it is everything. For example, for the nature of mind, neither appearance nor emptiness, nor any one side, is established, so it is called not being. Because of that reasoning, no one side is anything, and because the impartial pervades everything, it is everything, and all the dharmas of samsara and nirvana are spontaneously accomplished. Second, the reasoning of not abandoning and not possessing is shown to be free from extremes. Because the self-born wisdom, appearance and emptiness, etc., are not limited to the direction and category of all extremes. It is separated from all the extremes of the side of appearance and emptiness, and because of the impartial self-manifestation, it is the nature of not being separated from all extremes. Therefore, since no side of appearance and emptiness, etc., is abandoned, it does not possess any one side. Since all extremes self-manifest as mind, it is inseparable, therefore it is called being separated from all extremes of each side. Fourth, the way to determine by reasoning. In this way, since it is determined by the nature of the dharma of mind, the reasoning becomes extensive. Second, for the reasoning that matches the meaning of words, there are three types: general, specific, and summary. First, the general explanation is that although it is distinguished from the mismatch of words and meanings, and becomes the word reasoning that matches the meaning of the other side. But if subdivided, the reasoning is inconceivable. But in short, what pervades all reasoning is the three: scripture, key instructions, reason, and valid cognition. Although it is said that the categories of word reasoning that match the meaning of the three valid cognitions are inconceivable, here only a part of them is expressed in words, like the following that will appear below. Second, the separate explanations are divided into two parts. Valid cognition - scriptures and treatises, and reasoning of homophones with different meanings. The first part has five types. First, the reasoning of the four purities and the three. The dharmas of samsara and nirvana, the two truths, cause and effect, are naturally perfect.
Chinese
清净之义，以四种方式领悟并显现。如《广大经》所说：“因皆极清净，果亦 पूर्ण 清净，胜义无相自性清净，世俗如幻本自清净。”因此，因五大清净为心，果五精华清净为五部，胜义清净为无相，世俗清净为如幻。三种清净是：器五大清净为五母，有情五蕴清净为五部，心之相续由八识聚所摄持者清净为五智，如是如清净般领悟并确定。第二，四种平等的理证。共同的二平等是与经部相符：胜义中平等无生，世俗中平等如幻。超胜彼之二平等是：世俗中身与智慧平等，胜义中七宝平等。如是，超胜之二谛无别，身与智慧之坛城，所行境完全清净，是为普贤刹土。第三，四种证悟之理证中，有次第与同时之二种说法。首先，对轮回与涅槃之诸法执着应予衡量。以因相同之理证，及胜义中证悟无生，从对事物之相执着中解脱。语之文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）身之嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），心之吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），以文字之方式确定之理证，世俗身语意三者，身语意为无尽庄严之轮，证悟成立。由此，执着空性断灭之执着解脱。对前二证悟之执着应予衡量，以度母加持之理证，及执着二谛为异体之执着解脱。于无别中证悟之执着应予衡量，以现量之理证，对真谛无别作为心之行境之执着解脱。第二，同时宣说，轮回之诸法，因是无明，涅槃之诸法，身与智慧因是同一。如是，二谛皆为自生智慧之因是同一，此同一之因，自显现而义未生，名言无灭，相是身语意之坛城
English
The meaning of purity is understood and manifested in four ways. As stated in the "Extensive Sutra": "The causes are completely pure, the results are completely pure, the ultimate nature is pure without characteristics, and the conventional is originally pure as an illusion." Therefore, the cause of the five elements is pure as mind, the result of the five essences is pure as the five families, the ultimate is pure without characteristics, and the conventional is pure as an illusion. The three purities are: the five container elements are pure as the five mothers, the five aggregate essences are pure as the five families, and the mind's continuum, gathered by the eight consciousnesses, is pure as the five wisdoms, thus understanding and establishing it as purity. Secondly, the reasoning of the four equalities. The two common equalities are in accordance with the sutras: equal in the ultimate unborn, equal in the conventional illusion. The two superior equalities are: equal in the conventional body and wisdom, equal in the ultimate seven treasures. Thus, the two truths are inseparable, the mandala of body and wisdom, the realm of practice is completely pure, which is called the Pure Land of Samantabhadra. Thirdly, in the reasoning of the four realizations, there are two explanations: sequential and simultaneous. First, attachment to the phenomena of samsara and nirvana should be measured. With the reasoning of the same cause, and realizing unborn in the ultimate, liberation from attachment to the characteristics of things. The letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) of speech, the Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) of body, the Hum (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) of mind, the reasoning established in the form of letters, the conventional body, speech, and mind, the body, speech, and mind are the wheel of endless adornment, the realization is established. Thus, the attachment to emptiness as annihilation is liberated. Attachment to the first two realizations should be measured, with the reasoning blessed by Tara, and the attachment to the two truths as different entities is liberated. Attachment to realization in inseparability should be measured, with the reasoning of direct perception, the attachment to the inseparability of truth as the object of the mind is liberated. Secondly, if explained simultaneously, all the phenomena of samsara have ignorance as the cause, and all the phenomena of nirvana have body and wisdom as the same cause. Thus, the cause of both truths as self-arisen wisdom is the same, this same cause is self-appearing and the meaning is unborn, the name is unceasing, and the sign is the mandala of body, speech, and mind.
Chinese
以无别的RA字等三个字的方式来象征。将蕴、识等生起的所有法加持为身和智慧，并证悟到无别，此乃远离心识的行境，以自证现量证悟。如是以四种理证善加证悟。内外一切法皆圆满显现为自证智慧，且能自在驾驭觉性，故为国王。因超胜外续等以下诸法，故无有比此更伟大的宗派。第四，三清净与大自在的理证。一切法皆是觉性自生智慧，自生智慧以其自身而自在驾驭。自生智慧以其自身而受用，故为大自在的理证。我的五蕴，以及，他显现为境的五大种，和，执着于常的分别念的八识聚。清净为五部族，五佛母，五智慧。以自证现量证悟乃是无上密咒金刚乘之殊胜玛哈瑜伽的见解。第五，自性真谛无别的理证有三。首先，开示自性显空无别，涅槃与未涅槃的一切法，以显现三种胜义谛的正见善加观察，胜义谛中远离行境故无自性，但在世俗中，无境自明，显现一切。在世俗中如何显现之时，胜义谛平等性之界中亦无动摇。第二，开示轮回涅槃体性二无别。如来之身智慧幻化清净之面显现的涅槃，以及，非彼执彼的错觉幻化显现二者，皆无有依赖心性之体性的基础和生起的根本，因自性为空性，故涅槃之族与轮回之续不可分别。第三，开示自性法身任运成就。胜义谛中，轮回与涅槃无有各自不同的族类、颜色和形状。但在世俗中，内外情器以及超胜的上下乘一切皆无阻碍地
English
Representing with the three letters, RA, etc., which are inseparable. It is realizing inseparability with the meaning of blessing all phenomena of arising aggregates, consciousness, etc., as body and wisdom. This is realized directly by self-awareness, being beyond the scope of mind. Thus, with four types of reasoning, all outer and inner phenomena are perfectly manifest as the self-aware wisdom, and because one has mastered awareness, one is a king. Because it surpasses all lower tantras, there is no doctrine greater than this. Fourth, the reasoning of the three purities and the great sovereign. All phenomena are the self-originated wisdom of awareness itself, which is self-governed by itself. Because the self-originated wisdom enjoys itself, it is the reasoning of the great sovereign. My five aggregates, and the five elements that appear as objects, and the eight aggregates of consciousness that grasp at permanence in the stream of thoughts, are purified into the five families, five mothers, and five wisdoms. Realization through self-aware direct perception is the view of the supreme Mahayoga of the unsurpassable secret mantra Vajrayana. Fifth, the reasoning of the inseparability of self-nature and truth has three aspects. First, the teaching of the inseparability of self-nature, appearance, and emptiness: all phenomena of Nirvana and non-Nirvana, when thoroughly examined with correct knowledge that manifests the three ultimate truths, are without self-nature because they are beyond the realm of activity in the ultimate truth, but in the relative truth, they appear as anything, being self-luminous without an object. At the very moment when they appear in the relative truth, there is no movement from the realm of equality of the ultimate truth. Second, the teaching of the non-duality of the essence of samsara and nirvana: the nirvana that appears as the pure face of the illusory wisdom of the body of the Tathagata, and the illusion that appears as the wrong perception of grasping at what is not, both lack the basis of relying on the essence of mind and the root of arising, because emptiness by its very nature does not allow for the separate examination of the lineage of nirvana and the stream of samsara. Third, the teaching of the self-existing Dharmakaya as spontaneously accomplished: in the ultimate truth, there are no separate categories, colors, or shapes of samsara and nirvana. But in the relative truth, all outer and inner vessels and contents, and all higher and lower vehicles of transcendence, are unceasingly
Chinese
显现啊。显现之时，无有成立，那即是法身。无有方所，转变任何事物，于智慧自显现中，显现任何事物皆成立，即无有方所任运成就。第二，语音相同意义广泛有四。第一，自共之理，其意义是：于此，烦恼自之体性与总的教法之体性二者。特别是，若不混淆总与自之体性而了悟意义，则烦恼本身即转为完全清净之涅槃道。为了烦恼转为道，特别是自与共之理，对于五浊之应化有情们甚为重要。第二，离边之理。心性平等性中，无有有无、常断等边，即无有恶，亦无有中，即无有善，远离一与多，于一与多任何处皆非成立，即为了行者了悟无二之如是性真谛无别之理。远离偏执之边与中，亦如前自共所说。第三，分别之理。由于是果之色之生处，故地等粗且具力故为大。地水火风空五者，为了以理破斥执着为自性成立之必要。地等一者亦有五大，一一亦显现五五之故，应分为二十五。因此，应将众生之业显现不成立一方，以母字（藏文：མུཾ）所表之平等性之法界与无二融合。母字所表之法界，超越语言之说及意识之思维言说之境。第四，表诠譬喻之理有三。第一，譬喻实物。譬如虚空，无有形状颜色等可确定，如是远离彼等一切。显有轮涅之诸法亦与之相同。地之体性坚硬稳固，如是作生一切地之业。意义是，心之法性于自显现中生起，且作一切之所依。水相互可引故柔软，作用是洗涤污垢，心性了悟故能取舍。