English
Providing is, using the arguments of words to symbolize with the arguments of the five realities, the way of subsequently entering is the basis of the origin of word arguments. Third, it is advised that the very five realities must be determined through the way of words for the way of entering. Straight. Ultimately, the wheel accompanying the path, with the previously arisen teachings, the five spontaneously accomplished sounds, measures the meaning, the argument, the meaning of the tenets, with the actual body. Wheel 2 Reality 1 that, with the five spontaneously accomplished sounds, the victorious one who actually communicates the meaning, the mind transmission, previously appeared and became enlightened. After that, in a way of consistent entry, through the way of words, the meaning of the five realities is determined, and for the teachings, it is also like burning gold to distinguish whether it is gold or not, cutting to distinguish whether there are impurities or not, rubbing to distinguish whether there is rust or not, like recognizing gold as gold on the ground. Therefore, the way of entering the meaning of the five realities must be well examined and determined through the way of words. Fourth, the way of determining the reality through the way of method words has three aspects: the measurable, the argument, and the tenets determined by it. First, showing the four examinations of the measurable has two aspects: identifying the stable basis of the measurable, and eliminating the faults of arguing about it. The first has three aspects: counting. First, showing the basis of examination, straight. The meaning of the five realities that previously appeared must also be the basis for fully examining and studying with the arguments of the subsequent method words. For this, on the body, relying on the six senses such as the eye sense, in the six objects such as form, with the six consciousnesses such as the appearance of form by the eye and the eighteen, all these phenomena. Thus, objects, senses, consciousnesses, etc., except for the self-appearance of mind itself, those that are established as self-existent are not so, because the vow argument why? Because the image of the alaya consciousness of the true meaning, the unobstructed self-appearing awareness, the self-born wisdom itself, the various things of inner and outer objects and consciousnesses are unobstructed and self-appearing, because not recognizing the self-appearance itself, there is the appearance of samsara's clinging to bad, and the appearance of nirvana's clinging to good, these two must be examined and studied with arguments. Moreover, samsara is the outer appearance including the container-produced objects, and the aggregates, realms, and sources.
Chinese
以及其他一切内在的显现。过去是显现为各种各样高低不同的事物。那么，以执着于过去之心来衡量普遍的考察之相，还是衡量过去显现的自相呢？如果衡量前者，那么，是衡量自己心中执着于过去的执念吗？执着于过去的执念是心所造作的，执念是轮回的法，因此，衡量它并不适合衡量过去。如《分别》中所说：“心中若执着于涅槃，那本身是不可能成为过去的。”如果是衡量后者，那么，那个事物首先不应成为意识的对境。因为它非常隐蔽。就像耳识无法听到声音一样。如果能听到，那么衡量过去就太过分了，因此无法衡量。如经中所说：“既然没有成为过去的对境，怎么能成为考察的对象呢？如果衡量过去的显现，那么首先就变得隐蔽了。”如是说。如果衡量轮回，是衡量轮回显现的自相，还是以执着来衡量普遍的考察之相呢？如果像第一种情况那样，它的自性是觉性自显，因此不是凡夫的对境。如果考察，就成了宗派，因此不适合衡量。如经中所说：“显现的自性，不是可以衡量的，因为是觉性自显。凡夫不适合衡量，就像宗派一样显现。”如是说。如果是衡量普遍的相，是衡量外境，还是衡量内在的意识呢？如果像第一种情况那样，境的错乱和有境的心的错乱是同时成立的，因为是过去，所以无法衡量。如经中所说：“考察什么来分析呢？不适合作为分析的基础。”如是说。如果是衡量意识，因为意识是刹那生灭的，所以前一刹那是过去，无法衡量，就像死去的家禽无法发出声音一样。后一刹那因为尚未产生，所以无法衡量，就像明年的收成无法成就今年的种子一样。如经中所说：“或者自己向内看，那个分析的基础是什么呢？由于错误的分别念，刹那之间，前一刹那灭亡，后一刹那产生。依靠它无法考察。”如是说。现在的刹那。
English
and all other inner appearances. The past appears as various things, high and low. So, do we measure the general characteristic of investigation with attachment to the past, or do we measure the self-characteristic of the appearance of the past? If we measure the former, then, do we measure the attachment in our own mind that clings to the past? The attachment that clings to the past is created by the mind, and attachment is a dharma of samsara. Therefore, measuring it is not suitable for measuring the past. As it says in the 'Differentiation': 'If the mind clings to nirvana, that itself cannot become the past.' If we measure the latter, then that thing should not first become an object of consciousness. Because it is very hidden. Just as ear consciousness cannot hear sounds. If it could be heard, then measuring the past would be too extreme, so it cannot be measured. As it says in the scripture: 'Since it has not become an object of the past, how can it be suitable as an object of investigation? If we measure the appearance of the past, then first it becomes hidden.' Thus it is said. If we measure samsara, do we measure the self-characteristic of the appearance of samsara, or do we measure the general characteristic of investigation with attachment? If it is like the first case, its nature is self-appearance of awareness, so it is not an object of ordinary beings. If we investigate, it becomes a philosophical system, so it is not suitable to measure. As it says in the scripture: 'The self-characteristic of appearance is not measurable, because it is self-appearance of awareness. It is not suitable for ordinary people to measure, it appears like a philosophical system.' Thus it is said. If we measure the general characteristic, do we measure the external object, or do we measure the inner consciousness? If it is like the first case, the delusion of the object and the delusion of the mind that has the object are established simultaneously, because it is the past, so it cannot be measured. As it says in the scripture: 'What do we investigate to analyze? It is not suitable as a basis for analysis.' Thus it is said. If we measure consciousness, because consciousness is momentary and fleeting, the previous moment is the past, so it cannot be measured, just as a dead domestic bird cannot make a sound. The later moment cannot be measured because it has not yet arisen, just as next year's harvest cannot accomplish this year's seeds. As it says in the scripture: 'Or look inward at oneself, what is that basis of analysis? Due to erroneous conceptual proliferation, in a moment, the previous moment ceases and the later moment arises. Relying on it, we cannot investigate.' Thus it is said. The present moment.
Chinese
自性并非独立存在，由于无常，一旦心识转变为各自认识的分辨智慧，由于执着止息，因此没有对境。例如，在闪电变化的基础上没有黑暗。正如经中所说：“当下刹那无常，一旦转变为分辨识，执着止息不应观察自身。”那么应该衡量什么呢？应该衡量轮回显现为行者的心识中的恶劣事物，以及执着于过去美好事物的显现这二者。例如，当王子流落到平民中时，依靠平民的显现，从而认识到王子的真实身份。正如经中所说：“必须确立的衡量对象是轮回和寂灭，不希望自己的特征。因此，从内在的执着中，外在从无到有显现，依赖于执着和观点二者。”第二，从其他方面进行观察研究的方法。正直。观察的方法是，容器坏了，里面的精华也坏了，因为稳固，在这个世界上有什么事物，柱子等名称各异，以及执着于事物有无的相的各种对境，以及将非彼执为彼的邪分别念，五毒等各自的自性，嗔恨心烦乱等，以及共同的特征无常、痛苦、空性、无我等自性和共性。应该像它们存在于所知中那样进行观察研究。第三，通过观察研究而理解意义的方法。正直。执着于轮回和寂灭二者的事物，以及包含于三时的一切法，都完全包含在当下的一个刹那识中，因为之前的那些都圆满了。正如经文中说：“无作任运的刹那，没有什么不能把握。”这是说过去的一切法都圆满了。并且，“邪分别念装饰的刹那，没有什么不能做到。”这是说轮回的一切法都圆满了。由于在刹那本身的实相中，一切都显现为自现，因此像如实不颠倒地认识真实意义一样，也应该像这样认识和缩小所知有边的一切法。正如《广释》中所说：“三时、过去、轮回的执着习气，在一个刹那中全部圆满。
English
Self-nature does not exist independently. Because of impermanence, once the mind transforms into the discriminating wisdom of individual cognition, attachment ceases, and therefore there is no object. For example, there is no darkness on the basis of lightning transformation. As it says in the same text: "The present moment is impermanent. Once it transforms into discriminating awareness, attachment ceases, and it is not appropriate to examine oneself." So, what should be measured? One should examine and measure the appearance of samsara as an evil thing in the mind of the practitioner, and the appearance of attachment to good things of the past. For example, when a prince wanders among commoners, based on the appearance of the commoners, one recognizes the true identity of the prince. As it says in the same text: "The object of measurement that must be established is samsara and nirvana, not wanting their own characteristics. Therefore, from inner attachment, the external appears as existent from non-existence, relying on both attachment and views." Second, the method of investigating and researching from other aspects. Straightforward. The method of investigation is that when the container is destroyed, the essence inside is also destroyed. Because it is stable, what things are there in this world, such as pillars with different names, and the various objects that grasp the characteristics of things as existent or non-existent, and the wrong conceptions that grasp what is not that as that, the individual characteristics of the five poisons, such as anger and mental disturbance, and the common characteristics such as impermanence, suffering, emptiness, and selflessness, both self and common characteristics. One should investigate and examine them as they exist in the knowable. Third, the method of understanding the meaning through investigation and research. Straightforward. The things that are attached to the two things of samsara and nirvana, and all the dharmas included in the three times, are all completely contained in one moment of present awareness, because the previous ones are all complete. As it says in the scriptures: "The uncreated, spontaneous moment, there is nothing that it does not grasp." This means that all the dharmas of the past are complete. And, "The moment adorned with wrong conceptions, there is nothing that it does not do." This means that all the dharmas of samsara are complete. Because in the reality of that very moment, everything appears as self-appearance, therefore, just as one knows the true meaning without reversing it, one should also know and reduce all the dharmas of the knowable extent in the same way as above. As it says in the commentary on the Garland of Reasoning: "The habits of attachment to the three times, past, and samsara, are all complete in one moment.
Chinese
复次，彼以智解脱故，遍知一切。如是能取所取未成故，过去及未来与之相同。如是说。于《母经》中说：若知色之如是性，则知一切法之纲要与广说。如是。第二，断除诤论之过失之理有二。宣说。第一，怀疑之顾虑是：若以如是之衡量方式衡量，则执著境作为遍计境之执著心，彼遍计之识，于三慧之中间的思所生之各别作意之智慧中安住转变之时，外境诸法非有，譬如无身则不生影，如是所量之境不存在，故此世间所有之事物皆不可衡量。若问：那么，能执著之心衡量自己吗？心刹那不能自衡量自，譬如指端不能自触自，如是。又如《楞伽经》云：如刀刃自，如指端自，不割与不触，如是心不见心。如是说故，于境与有境二者皆不能衡量之顾虑产生之过失生起时，第二，遣除顾虑。若以闻思净除粗显之执著显现，然因无有对治细微执著显现之见解证悟自相，或无有于相续中生起修所生之智慧，故执著未净，且彼细微之执著显现，成为以三慧之中间的思所生之各别作意之智慧所衡量之境故，因此，所量之境存在，此乃能成立之定义或词义。对此，涅敦说：于作思所生之分别之时，以作意衡量所思之境，虽暂时成为安住之处，然因非恒常安住，故说衡量。又，思所生之理与遍计之境二者，于境与自性与时间，是一或非一？若非一，则不应成为所断与能断，譬如内外之明暗，以及佛陀之智慧不能断除有情之痛苦与无知，因不集合之故，如日中之阳光与午夜之黑暗。若一，则