Chinese
此外，关于共同的教导有三点：列举，以相应的因，正直。由于将与七种心性相符的，共同作用的因分开，因此，唯一确定的是相应的因。具有七种心性特征的这二者，即摩诃的三种真谛无别的见解。由于外器内情相同，故称为相应的因。如果没有具有七种心性的因，则无法证悟作为果的见解。共同作用的缘，正直。以续部、圣教、口诀来阐释意义的上师，即是殊胜的上师。佛陀的圣教和历代上师的口诀等，是与证悟见解共同作用的因，这些被认为是因的缘。共同作用的因。正直。具器者。那些以听闻的智慧专注于名或词，听闻并记住经文。以思惟的智慧专注于词和义，进行辨析和听思之时。首先，听闻的行为是向上师听闻经文佛法，用耳朵听闻的词语记在心中。思考所记的词义。在修习的智慧之时，对意义进行粗略的、整体性的思考，以及对意义进行详细辨析，即听闻和思惟这二者，是证悟和了解见解的因。有些人认为证悟和辨析二者是了解的因，因为证悟和辨析属于思惟的范畴。如果没有听闻，就没有进行证悟和辨析的基础。因此，要知道听闻和思惟是证悟见解的因。如果有人说这些因缘存在重复的过失，一般来说，重复分为意义重复和词语重复两种。意义重复有些时候过失不大，因为《现观庄严论》中也讲述了十八空性，这并不重复必要的内容。有些是词语重复，如《现观庄严论》的释文有一百多颂，但那也不重复必要的内容。如果必要的内容发生重复的过失，那就会变成过失，否则就不一定。第六，证悟见解的方法有两种：简略的指示和详细的解释。第一，简略的指示是：如是的时间、外器和关系。
English
Furthermore, there are three points regarding the common teachings: Enumeration, with corresponding causes, upright. Since the causes that work together, which are in accordance with the seven natures of mind, are separated, it is certain that the only one is the corresponding cause. These two, which have the characteristics of the seven natures of mind, namely the view of the inseparability of the three truths of Mahā. Because the outer vessel and inner essence are the same, it is called the corresponding cause. If there is no cause with the seven natures of mind, then the view as the result cannot be realized. The condition of working together, upright. The teacher who explains the meaning with tantras, scriptures, and instructions is the supreme teacher. The Buddha's teachings and the instructions of past teachers, etc., are the cause of working together with the realization of the view, and these are considered to be the conditions of the cause. The cause of working together. Upright. Those who are qualified. Those who, with the wisdom of hearing, focus on the name or word, listen and remember the scriptures. When, with the wisdom of thinking, one focuses on both the word and the meaning, analyzing and listening and thinking. First, the act of listening is to listen to the scriptures and Dharma from the teacher, and to remember the words heard with the ears in the mind. To think about the meaning of the words that are remembered. At the time of cultivated wisdom, the coarse, holistic thinking of the meaning, and the detailed analysis of the meaning, that is, these two, listening and thinking, are the cause of realizing and understanding the view. Some people think that realization and analysis are the cause of understanding, because realization and analysis belong to the category of thinking. If there is no hearing, there is no basis for realization and analysis. Therefore, know that hearing and thinking are the cause of realizing the view. If someone says that there is a fault of repetition in these causes and conditions, generally speaking, repetition is divided into two types: repetition of meaning and repetition of words. Repetition of meaning is not a big fault in some cases, because the *Abhisamayalankara* also explains the eighteen emptinesses, which does not repeat what is necessary. Some are repetitions of words, such as the commentary on the *Abhisamayalankara*, which has more than one hundred verses, but that does not repeat what is necessary either. If a fault of repetition occurs in the necessary content, then it becomes a fault, otherwise it is not certain. Sixth, there are two ways to realize the view: brief instruction and detailed explanation. First, the brief instruction is: such time, vessel, and relationship.
Chinese
当以具足因缘的智慧之眼寻求观察时，宣说三种通达见解的方法，何为三？第一，以理路之下进行开示，应当衡量、摧毁和磨灭所量，从而通达；第二，以过失遮蔽来辨别精华，从而通达，即是颠倒的智慧，也就是世间人的见解，以及超世间的瑜伽以下宗派的过失，抓住并消除目标，从而通达；有些人将错误放在消除其他事物上，也有将智慧放在寻求意义上的。第三，不错误地以意义为目标而接受宗派，即是毫不颠倒实相意义的此玛哈瑜伽本身的宗派，明确区分目标，欣然接受并确定下来。总而言之，有三种，以理路确定而通达，以过失遮蔽来辨别，抓住意义的目标，以及毫不颠倒地以意义为目标而接受宗派。第一种又分为二，略说和广说。首先是略说：所量、量基和能量的理路，以及确定下来的成就之义，有三种。如此，在通达见解的三种方法中，首先将以理路确定的基础简略地陈述。其中，所量的自性、定义、必要、分类有四种。自性是：成为理路所要确定的对象，这是所量的自性。定义是：因为成为所要确定的对象，所以称为所量，这是自性和定义。必要是：如果没有所量，理路就无法确定，所以所量是必要的。分类上，有先前存在的所量，即实相本身，以及随后的执着显现的量基两种。理路也有自性、定义、必要、分类。理路的自性是：具有确定宗派的能力。定义是：不会超出确定的作用。必要是：对于确定意义是必要的。分类上，有先前存在的五种事物的理路，以及随后的五种方式的理路。用语言来表示这两者的是词语的理路。其中有可以分析的理解和无法分析的
English
When seeking to observe with the eye of wisdom that possesses causes and conditions, it teaches the three methods for realizing views. What are they? First, those who teach from the perspective of reasoning should measure, destroy, and obliterate the object to be measured, thereby achieving realization. Second, to discern the essence by means of faults and obscurations and thereby achieve realization is to have a mistaken wisdom, which is the view of worldly people, and to grasp and eliminate the faults of the transcendent Yogas and lower vehicles, thereby achieving realization. Some place error in eliminating other things, while others place wisdom in seeking meaning. Third, to adopt a tenet by focusing on the meaning without error is to clearly distinguish the tenet of this very Mahāyoga, which is the meaning of reality without error, and to gladly accept and establish it. In summary, there are three: to realize by establishing through reasoning, to discern by cutting through faults and obscurations and grasping the object of meaning, and to adopt a tenet by focusing on the meaning without error. The first has two parts: a concise explanation and a detailed explanation. First, the concise explanation: the object to be measured, the basis of measurement, the reasoning that measures, and the meaning of accomplishment that is established—these are of three kinds. Thus, among the three methods for realizing views, the first, the basis of establishing through reasoning, is stated concisely. Regarding this, there are four aspects of the object to be measured: its nature, definition, necessity, and classification. Its nature is: that which becomes the object to be established by reasoning—this is the nature of the object to be measured. The definition is: because it becomes the object to be established, it is called the object to be measured—this is the nature and definition. The necessity is: if there is no object to be measured, reasoning cannot establish it, therefore the object to be measured is necessary. In terms of classification, there are two: the object to be measured that exists prior, which is reality itself, and the basis of measurement of subsequent clinging appearances. Reasoning also has nature, definition, necessity, and classification. The nature of reasoning is: possessing the ability to establish a tenet. The definition is: it does not deviate from the act of establishing. The necessity is: it is necessary for establishing meaning. In terms of classification, there is the reasoning of the five things that exist prior and the reasoning of the five modes that follow. That which represents these two is the reasoning of words. Among these, there is understanding that can be analyzed and that which cannot be analyzed.
Chinese
两种理解。在可研究的理解中，有词义不一致的理解和词义一致的理解两种。在词义一致的理解中，有量论经文的理证和声同义推的理证两种。在量论经文的理证中，有大自在的理证、真谛无别的理证、三清平等四合一的理证。在声同义推中，有自共理证、离边理证、譬喻理证、种种分别，一异离等。第三，以理证确定之宗派自性亦有四：自性者，智慧之王，现前无境自明之见之自性也。定义者，知所知之性、或知住法、或知是法，证悟远离一切障蔽且通达深入之见之定义也。必要者，若不证见则有过失，若证见则有功德，故见是必要的。分类者，如续部之九种见、道之九种见等，须知也。广说分三：所量、理证、及以彼所确定之宗派。第一分二：数、昔时之所量，即具足证彼性者；及正、圆满正等觉佛陀所说之法身等五身调伏之眷属，智慧海等五者，以无生义之语等五语开示，所量彼性，心之如实住法，真实确定且得见也。是乃昔时以所量测量彼性，心之如实住法也。此等之义广说者：首先，说示导师五身，须明了自相与他相二者。自性法身者，心性远离生、灭、住三边，且一切戏论之相皆寂灭也。彼于所化之相显现如法身普贤金刚持也。自性圆满报身者，于不息之轮回中受用，于不执著之涅槃中受用，证悟轮回涅槃二者无别一体之义且至究竟也。彼于所化之相
English
Two kinds of understanding. Among the understandings that can be examined, there are two types: understandings where the meaning of words differs and understandings where the meaning of words agrees. Among the understandings where the meaning of words agrees, there are the reasoning of valid scriptures and the reasoning of inference by synonymous terms. Within the reasoning of valid scriptures, there are the reasoning of the Great Lord, the reasoning of the inseparability of truth, and the reasoning of the equality of the three purities and the union of four. Within the inference by synonymous terms, there are the reasoning of self and general, the reasoning of being free from extremes, the reasoning of illustrative examples, and various distinctions such as being separate from one and many. Thirdly, the nature of the tenets established by reasoning also has four aspects: The nature is the nature of the view that arises as the power of wisdom, without an object, self-illuminating. The definition is the definition of the view that knows the nature of what is to be known, or the way of abiding, or the way of being, realizing it free from all obscurations and penetrating deeply. The purpose is that if the view is not realized, there is fault, and if it is realized, there is merit, therefore the view is necessary. The divisions are to be known as the nine views of the tantra and the nine views of the path, and so on. The detailed explanation has three parts: the object to be measured, the reasoning, and the tenets established by it. The first has two parts: enumeration, the object to be measured of the past, together with the means of seeing that very nature; and direct, the retinue of the perfectly enlightened Buddha, the teacher, who tames with the five bodies, such as the Dharmakaya, and the five, such as the ocean of wisdom. By teaching the five speeches, such as the speech of unborn meaning, the object to be measured, that very nature, the way of abiding of the mind as it is, is actually established and seen. That is, the object to be measured of the past is measured by that very nature, the way of abiding of the mind as it is. The detailed explanation of the meaning of these is as follows: First, in explaining the five bodies of the teacher, it is necessary to understand the self-aspect and the other-aspect. The self-nature Dharmakaya is the nature of mind that is free from the extremes of arising, ceasing, and abiding, and all the characteristics of elaboration are completely pacified. That very nature appears in the aspect of those to be tamed as the Dharmakaya Samantabhadra Vajradhara. The self-nature Sambhogakaya enjoys the unceasing samsara, enjoys the undeluded nirvana, realizing the meaning of the inseparability of samsara and nirvana as one taste and reaching the ultimate. That very nature in the aspect of those to be tamed