English
Because (the Buddha) said so. Regarding sound agreement and meaning inference: Although it agrees in sound with the following, it is also necessary to infer the meaning. Regarding meaning inference, some believe that one should infer the tenet, not the reasoning. That is because they have not understood the meaning of the Secret Mantra. Here, both reasoning and tenet need to be inferred: direct realization is the tenet, and from the perspective of cutting off superimposition, it is reasoning. For example, fire and heat, the two are of the same essence, because they have the nature of heat and burning, so it is said to be fire. Therefore, generating a definite cognition of fire is the tenet, and causing one to generate a definite cognition of fire is the reasoning. The reasoning of purity and equality. Straightforward. All phenomena encompassed by samsara and nirvana, their nature is the meaning of purity in the form of "yang". In the manner of four purities, the meaning of non-duality is manifestly realized. These four are: the outer environment, the five elements purified as the five mothers; the inner beings, the five aggregates purified as the five fathers; the continuum, the eight consciousness aggregates purified as the five wisdoms; and the realms and twelve sources purified as the mandala of deities and consorts, thereby realizing liberation. The detailed meaning of these is known elsewhere. The two equalities are the common two equalities: in the relative truth, equal to the eight examples of illusion; in the ultimate truth, equal to being free from the eight extremes of elaboration. The surpassing two equalities are inferred from the above common two equalities: in the relative truth, the environment and beings appear as the mandala of the victors, therefore samsara and nirvana are equal; in the ultimate truth, all phenomena become one in self-arisen wisdom and are realized, therefore samsara and nirvana are equal. Thus, through the surpassing two equalities, all phenomena of samsara and nirvana become the Pure Land of Samantabhadra, where the field of experience is completely pure. Four realizations, straightforward. Regarding this, there are two ways of explaining, one is to explain according to the order of the stages of the path, and the other is to explain simultaneously. First, according to the order of stages, the phenomena of samsara and nirvana, the object to be measured is the same entity, this is the reasoning; realizing non-arising is the tenet. By this, one can liberate from the clinging to things as real. Clinging to non-arising, the object to be measured is in the form of letters as the reasoning; realizing the three doors of body, speech, and mind as the inexhaustible wheel of ornaments of body, speech, and mind is the tenet. By this, one can liberate from the clinging to nihilistic emptiness. The clinging to the first two realizations
Chinese
通达可度量加持之理与无别，是为宗派，遣除执着二谛为异之迷乱。执着二谛无别，是为确立可度量为现量的理证，以及通达远离行境是为宗派，即见解，遣除执着真谛无别作为心识行境之迷乱。第四者，若以结合语表达，则此从无明与邪分别之流转而显现的轮回，以及从身与智慧之缘起而显现的寂灭。法性，彼等自性无别，不离无生之界，以其传承之因是心性自生智慧一体之故。譬如国王之子流落为臣民一般。如是，于《海》中云：“法性界中一法尔，所有自显诸法性，所有证悟菩提心。”如是说。心性无生之音，法性，戏乐无灭，自显为天身语意，以其无可诠释之文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），显现为能诠释之四十五文字之故。如是，于《海》中云：“显现身语意者，所有证悟语庄严，一切语之文字也，具足方便而印封。”如是说。自性无生，戏乐无灭二者，法性，虽于词句有先后，然于意义无别，以七宝自性之因任运成就故，器情身与智慧之坛城，本即成佛故而加持之故。如是，于《海》中云：“彼性无别加持力，彼性彼之加持也，无二之理自显现，加持乃至不可思议。”如是说。真谛无别，法性，是超离心识行境者，以自证之现量，于无境自明中证悟之故。如是，于《海》中云：“自生自显法性者，无二自证无生中，明现无疑为现量，说为一切证悟胜。”如是说。如是，以确立四理之宗派，四种殊胜之通达，所有诸法于自证之现量中，圆满明晰而
English
Understanding the reason for measurable blessings as inseparable is the tenet, dispelling the delusion of holding the two truths as distinct. Holding the two truths as inseparable is the reason for establishing the measurable as manifest, and understanding it as separate from the field of experience is the tenet, namely the view, dispelling the delusion of taking the inseparable truth as the field of activity for the mind. Fourthly, if this is arranged as a combined statement: This appearance of samsara from the stream of ignorance and wrong conceptions, and this appearance of nirvana from the opportunity of body and wisdom, are the nature of things. These are inseparable in nature, unwavering from the realm of unbornness, because the cause of their lineage is the unity of mind-essence as self-arisen wisdom. For example, like a prince wandering among the common people. Furthermore, from the Ocean it is said: "In the realm of Dharmata, from a single manner, all self-appearing phenomena, all are realized as the Bodhi-mind." Thus it is said. The resonance of mind-essence, the unborn, is the nature of things. The unceasing play self-appears as the divine body, speech, and mind, because 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), which cannot be symbolized, appears as the forty-five letters that symbolize. Furthermore, from the Ocean it is said: "Those appearing as body, speech, and mind, all are realized as the ornaments of speech, all are letters of speech, sealed with skillful means." Thus it is said. The two, self-nature unborn and unceasing play, are the nature of things. Although there is sequence in words, there is no difference in meaning, because the seven precious ones are spontaneously accomplished as the cause of essence, and because the mandala of vessel and essence, body and wisdom, is blessed as being enlightened from the beginning. Furthermore, from the Ocean it is said: "From the inseparable blessing of that very nature, that very nature is its blessing, self-appearing in the manner of non-duality, blessing and wonder are inconceivable." Thus it is said. The inseparable truth is the nature of things. It transcends the field of mental activity, because it is realized in the self-luminousness without object by the direct perception of self-awareness. Furthermore, from the Ocean it is said: "Self-arisen, self-appearing Dharmata, in non-dual self-awareness, unborn, clearly manifest without doubt, is taught as the supreme of all realizations." Thus it is said. Thus, with the four kinds of excellent understanding that establish the tenets of the four reasons, all phenomena are completely clear in the direct perception of self-awareness, and
Chinese
因为掌握了智慧，所以是国王。因为比外密、内密、俱生密、大圆满还要殊胜，所以没有比这更伟大的宗派了。 又如雨水般地宣说：轮回和涅槃的一切法，在胜义谛上，远离生灭、住立、目标、来去，是唯一的因。在世俗谛上，显现为生灭、住立、目标、来去，是唯一的因，真谛无别。没有生者就没有生，原本是唯一的因。 那么，还需要文字形式的论证吗？需要。认识到唯一的因，是通过文字形式的论证来象征和认识的。 那么，还需要加持吗？需要。即使通过文字形式来认识，也有威力的加持。 那么，还需要现量吗？需要。也能够解脱对无别的执着。 这四者并不是依次认识的，而是轮回和涅槃的一切法，以文字形式象征为唯一的因，以加持的威力无别地，达到究竟，通过自证的现量，从心的行境中解脱出来，这是宗派的究竟。 对此，有些人如果按照次第来解释，那么，所量、论证、宗派这三者，会有象征方式混淆的过失吗？没有过失，因为以唯一的因的论证来认识空性，以文字形式来认识如幻，从这个角度来说，是走向宗派。但是，从执着显现和空性两者的角度来说，加持论证是走向所量。 还有些人这样认为：三真如自性的所量、论证、宗派这三者，如果象征方式混淆，过失就很大，但是前一个论证是前一个的宗派，后一个论证是后一个的所量，这样就没有过失。 就像“你认为是酥油的，那就是我的妻子”一样吗？或者说，是普贤行。虽然是体性乘的究竟果，但是被说成是密咒道的阶梯。如《方便网》中说：“从普贤光中超越后，成为莲花者。”又如《明灯》中说：“你的究竟是普贤行，安住在广大方便乘的精髓中。”又，现
English
Because of mastering wisdom, it is the king. Because it is more excellent than outer tantra, inner tantra, co-emergent tantra, and Mahā Ati, there is no other doctrine greater than this. Furthermore, explaining it like a rain: All dharmas of saṃsāra and nirvāṇa, in the ultimate truth, are free from arising, ceasing, abiding, aiming, going, and coming, and are of one cause. In the relative truth, appearing as arising, ceasing, abiding, aiming, going, and coming, are of one cause, the true reality is inseparable. If there is no birth, there is no arising, originally being of one cause. Then, is the reasoning in the form of letters not necessary? It is necessary. The realization of the one cause is symbolized and realized through the reasoning in the form of letters. Then, is blessing not necessary? It is necessary. Even though it is realized through the form of letters, there is the blessing of power. Then, is direct perception not necessary? It is necessary. It can also liberate from the clinging to inseparability. These four are not realized sequentially, but all dharmas of saṃsāra and nirvāṇa are symbolized as one cause in the form of letters, and the power of blessing is inseparably, reaching the ultimate, through the direct perception of self-awareness, liberated from the realm of the mind, this is the ultimate of the doctrine. Regarding this, if some people explain it as being gradual, then, would there be the fault of mixing the ways of symbolizing the three: the object to be measured, the reasoning, and the doctrine? There is no fault, because realizing emptiness through the reasoning of the one cause, and realizing illusion through the form of letters, from this perspective, it is going towards the doctrine. However, from the perspective of clinging to both appearance and emptiness, the blessing reasoning is going towards the object to be measured. Some others think like this: If the three truths, the object to be measured of one's own ground, the reasoning, and the doctrine, if the ways of symbolizing are mixed, the fault would be great, but the previous reasoning is the doctrine of the previous one, and the later reasoning is the object to be measured of the later one, there is no fault in this. Is it like, "Whatever you think is ghee, that is my wife"? Or, it is Samantabhadra's conduct. Although it is the ultimate result of the Svabhavikakaya, it is said to be the ladder of the mantra path. As it is said in the Net of Means: "Having transcended from the light of Samantabhadra, becoming the one with the lotus." And as it is said in the Eye Lamp: "Your ultimate is Samantabhadra's conduct, abiding in the essence of the Great Means Vehicle." Also, the manifest
Chinese
那逊巴是一种宗派。如果问它如何成为论证，它是从兼除兼立的角度成为论证的。例如，一个坏人的妻子生了一个儿子，即使这个儿子对敌友没有任何利益或损害，就像父母的敌人不高兴而亲人高兴一样，它同时去除对显现的无分别执着，同时成立远离行境。从这个角度来说，它既是论证，也是宗派。 接下来是伟大者的论证。正直。因为自生智慧的觉性本身在起作用，并且觉性享用着伟大本身。内部的五蕴，外部的五大，以及中间的觉受之流，能取所取的诸识全部在觉性伟大的状态中完全清净，这是无上菩提乘的究竟见地。 接下来是自性三真实的论证，有三种。计数。胜义无为的真如论证。正直。完全清净的涅槃，以及不清净的轮回之法的一切总集，如果以正确的智慧来观察一切胜义实物的实相，那么事物不会成立为单一的自性，但会显现和成立为任何显现方式。在显现之时，即是法界本身。 接下来是世俗觉性显现为幻相的体性，但自身中没有任何住处。正直。而且，如来佛的身体显现为如幻，以及众生等觉受显现为幻相，这两者都是因为没有从自明觉性中移动。生起的稳固基础不存在，因为自性是具足一切殊胜的空性大。因此，轮回和涅槃的种姓和血统无法被视为单一。 接下来是显示真谛无别的诸法为无二任运成就。正直。自生智慧中，没有成立各自的种姓、颜色和形状等，因此内外一切器情无碍显现。在显现之时，没有自性，因为法身本身会转变为任何显现方式，并且一切都会成立。必须理解这个量论经论的论证有五个意义的目的。