English
Na Sumpa is a sectarian view. If asked how it becomes a reason, it becomes a reason from the aspect of simultaneously eliminating and establishing. For example, if a bad person's wife gives birth to a son, even if that son does not benefit or harm enemies or friends, just as the parents' enemies are unhappy and relatives are happy, it simultaneously eliminates the attachment to the non-differentiation of what is manifest, and simultaneously establishes what is separate from the field of activity. From that aspect, it is both a reason and a sectarian view. Next is the reason of the Great One. Straight. Because the self-arisen wisdom of awareness itself is in control, and awareness enjoys the Greatness itself. The five aggregates within, the five elements without, and all the consciousnesses of grasping and being grasped in the intermediate stream of perception are completely purified in the state of the Greatness of Awareness, which is the ultimate view of the supreme vehicle of enlightenment. Next are the three truths of self-nature as reasons, there are three. Counting. The reason of Suchness, the unconditioned ultimate truth. Straight. All the collections of phenomena of nirvana, which is completely purified, and samsara, which is not purified, if one thoroughly examines the reality of all ultimate entities with correct knowledge, then things do not exist as established in a single nature, but appear and are accomplished in any way they appear. At the very moment of appearance, it is the Dharmadhatu itself. Next, conventional awareness appears as the nature of illusion, but nothing abides in its own continuum. Straight. Moreover, the body of the Thus-Gone One appears as like an illusion, and the perception of sentient beings and so forth appears as an illusion, both of which are unwavering from self-awareness itself. There is no stable basis for arising, because the nature is the great emptiness that possesses all supreme aspects. Therefore, the lineages and continuums of samsara and nirvana cannot be considered as one. Next, it is taught that all truths of inseparable truth are non-dual and spontaneously accomplished. Straight. In self-arisen wisdom, there is no establishment of separate lineages, colors, shapes, etc., therefore all outer and inner vessels and contents appear without obstruction. At the very moment of appearance, there is no self-nature, because the Dharmakaya itself transforms into any appearance, and everything is accomplished. It is necessary to understand the purpose of the five meanings of this reason of valid scripture and treatises.
Chinese
因此，在讲述轮回与涅槃的一切法皆为清净之理时，有清净三者的理证。在将彼者认知为等性时，有等性的理证。在辨别并证悟此等性时，有证悟四者的理证。在将此证悟四者的自性确定为无别一体，并通过对觉性的自主运用时，有大自在的理证。由于显示了彼者自性中大瑜伽无别三谛的见解圆满之理，因此有三谛的理证。从上述的“一切是”与“任何不是”的理证中，如同认知法身明镜一般。对于明镜本身具有高度透明度的意义而言，任何因缘聚合都可能显现。那么，此明镜是白色、黄色、红色还是绿色呢？因为明镜的自性中从未存在过白色、黄色、红色或绿色，所以它什么也不是。同样地，心的自性显现为一切，但它又远离一切执着，因此它什么也不是。如《心滴》中所说：“六道一切众生，心性如意宝，于任何思念显现中，无有错谬有无之增益。”如是说。如果不讲述“一切是”与“任何不是”的理证，那么即使在自宗的名相乘中，因的两种分类、见解的二谛、道的两种资粮、果的二身之二智，这些都会产生落入矛盾的过失。不舍弃不具足的理证是：例如，冰雹本身就是水，但在是水的时候，冰雹并未被舍弃。如同冰雹本身不具备水的特性一样，在证悟法性真理的实相时，必须确定并证悟此世俗的自性，因为世俗本身不具备真理的特性。如果不讲述不舍弃不具足的理证，就会产生轮回与涅槃如牛角般的过失，以及众生同时具有能知与所知二者的过失。因此，世尊考虑到这一点，说道：从色蕴到一切智之间，既不是具足，也不是不具足。如是说。共有四种同音异义需要辨别。对于这些同音异义的理证，有些人仅仅强调与下文发音相同，而没有认识到意义辨别的理证。因此，应该这样理解。自共相的理证和
English
Therefore, in explaining how all phenomena of samsara and nirvana are pure, there is the reasoning of the three purities. In introducing that very thing as equality itself, there is the reasoning of equality. In distinguishing and realizing that equality itself, there is the reasoning of the four realizations. In determining that those four realizations are inseparable and one in essence, and by transforming awareness into self-mastery, there is the reasoning of the great self. Since it shows how the view of the three inseparable truths of Mahayoga is perfected in the essence of that very thing, there is the reasoning of the three truths. From the above reasoning of "everything is" and "nothing is," like introducing the Dharmakaya as a beryl. For the meaning that the beryl itself has great clarity, any circumstantial substance can appear. Then, is that beryl white, yellow, red, or green? Since white, yellow, red, and green have never existed in the essence of the beryl, it is none of them. Similarly, the essence of mind appears as everything, but it is free from all fixations, so it is nothing. As it says in Thuk Thik (Heart Drop): "The mind itself, a precious jewel, to all beings of the six realms, in whatever thought appears, is free from imputation of delusion, existence, or non-existence." Thus it is said. If this reasoning of "everything is" and "nothing is" is not explained, then even in the characteristic vehicle itself, the two types of causes, the two truths of view, the two accumulations of the path, and the two wisdoms of the two kayas of the result, these will have the fault of falling into contradiction. The reasoning of not abandoning and not possessing is: for example, hail itself is water, but when it is water, the hail is not abandoned. Just as hail itself does not possess the characteristic of water, when realizing the true state of reality, it is necessary to determine and realize the essence of this very conventionality, because conventionality itself does not possess the characteristic of truth. If the reasoning of not abandoning and not possessing is not explained, there will be the fault of samsara and nirvana being like the horns of a ram, and the fault of beings possessing both knowing and knowable simultaneously. Therefore, the Bhagavan, considering this, said: from form to omniscience, it is neither possessing nor not possessing. Thus it is said. There are four types of homophones to be distinguished. In these reasonings of homophones with different meanings, there are some who only emphasize the similarity in sound with the following, and do not recognize the reasoning of distinguishing meanings. Therefore, it should be understood in this way. The reasoning of self and general characteristics, and
Chinese
我，烦恼有自性与总相两种。即错谬与非错谬。第一种错谬是共同的自相与总相，总相是无常和痛苦，自相是：贪欲的自性是执着和渴求，嗔恨的自性是激动和不平静，愚痴的自性是完全迷惑，我慢的自性是依赖我见而内心骄傲，嫉妒的自性是心中容不下他人的功德。第二种非错谬是特殊的总相和自相，总相是自生智慧圆满于空性离戏，自相是觉性智慧如幻，显现为烦恼。因此，对于这两种自性，如果能正确理解总相和自相的差别，那么烦恼本身就会转化为清净的涅槃之道。烦恼转化为道，因此，自相与总相的特殊理由，对于浊世的应化众生来说，非常珍贵。这是教诲。例如，共同的自相和总相区分开来，只是对所知的事物有所认识。特殊的自相和总相不混合，被认为是完整的，所以自相和总相只是名称相同，但应该知道其意义。烦恼本身转化为清净之道的理由，虽然可以详细说明，但可以从口诀中得知。这是从经论解释的角度来说的。离边，并且正直。心性上存在与不存在、常与断等边见，即低劣的，以及中立，即远离这些的善良，一个不存在，与一个和多个分离，因此一个和多个都不能成立。无二的真如，真谛无分别之相。因此，行者通过证悟此道，转化为清净之道。不舍弃片面的边见和中立，而是将远离的理由、法性确定为离边，这也非常珍贵。意义通过例子来理解。如前所述，自相和总相的展示也是如此。对于一个和多个的分离，有证悟者的意图作为注释。这也是因明宗的观点。如法称论师的柱子，对于一个事物，通过一个和多个分离的理由，来阻断一个和多个的边见，并认为它是分离的。
English
I, afflictions have two aspects: their own nature and the general characteristics. Namely, mistaken and not mistaken. The first, the mistaken, are the common self and general characteristics, the general characteristics being impermanence and suffering, and the self-characteristics being: the nature of desire is attachment and longing, the nature of hatred is agitation and unrest, the nature of ignorance is complete delusion, the nature of pride is relying on the view of self and being conceited, the nature of jealousy is not being able to accommodate the virtues of others in one's mind. The second, the not mistaken, are the special general and self-characteristics, the general characteristic being that self-born wisdom is complete in emptiness, free from elaboration, and the self-characteristic being that awareness-wisdom itself is illusory, appearing as afflictions. Thus, regarding these two characteristics, if one correctly understands the difference between the general and self-characteristics, then the afflictions themselves will be transformed into the path of purification and nirvana. Because afflictions are transformed into the path, the special reasons for self and general characteristics are extremely precious to those to be trained in the degenerate age. This is the instruction. For example, the common self and general are distinguished, and it is merely a recognition of what is to be known. The special self and general are not mixed and are considered complete, so the self and general are only similar in name, but one should know their meaning. The reason why afflictions themselves are transformed into the path of purification, although it can be explained in detail, can be known from the oral instructions. This is from the perspective of explaining the scriptures. Freedom from extremes, and being upright. On the nature of mind, there are extremes such as existence and non-existence, permanence and annihilation, that is, inferior, and the middle, that is, the goodness that is free from these, one does not exist, and is separated from one and many, therefore neither one nor many can be established. The suchness of non-duality, the aspect of truth that is inseparable. Therefore, the practitioner, through realizing this path, transforms it into the path of purification. Without abandoning the one-sided extremes and the middle, but establishing the reason for being free from them, the nature of reality, as freedom from extremes, is also extremely precious. The meaning is understood through examples. As mentioned earlier, the presentation of self and general is also the same. For the separation of one and many, there is the intention of the realized one as a commentary. This is also according to the system of reasoning. Like the pillar of Dharmakirti, for one thing, through the reason of separating one and many, the extremes of one and many are blocked, and it is considered to be separate.
Chinese
此处是不混合的完整吗？不舍弃一和多的边而想要分离，例如如同海中倒影一般。因此，虽然与下部乘的说法一致，但也应理解其含义。 ༈ 关于区分的理证，正直，可衡量。五大元素等，因为有必要用理证破斥执着为自性的自性成立，所以即使是像地一样的一个，也作为所依并产生一切，地的所有，没有变成众多微尘而聚集在一个方向，地的水、温度，通过自力产生并成熟，所以是火。互相摇动并能够移动，开辟空间是虚空。这样，应从作用的角度区分五小元素，本体不成立，最后以字母“穆”（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）代表风，融入无生之法界。以“穆”（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）所代表的法性在哪里说，以及超越了心的思维对象。而且，下部乘者，将法，即五大元素分开，确定本体和自性是不同的。而此处将元素分为二十五种，为了确定无种姓、无偏颇、无根本。区分方式一致，但含义不同。所象征的比喻是理证。正直。例如，如同虚空无法被划分为方向和部分一样，现象，即器世界，以及包含有情众生的轮回和涅槃的一切法，也不是以“这个”来确定的一个实体，与此相似。因为一切都作为所依，如同地一样，心性也作为法的所依。如同水柔软并洗涤污垢一样，心性也随之改变而柔软，并理解其含义，从而洗涤污垢。如同风一样无法抓住，心也无法被确定。心性光明，焚烧表相的证悟，所以火是明亮的，也应理解为如同火焚烧物质一样。如同以元素的含义象征心性的自性一样，色等五蕴，眼等五根，色等五境，贪嗔等五烦恼，以及白红等五种颜色，五种形状等一切都表达了含义。