English
Furthermore, because he is liberated by knowledge, he knows everything completely. Since the apprehended and the apprehender are not established as such, the past and future are the same as that. Thus it is said. In the Mother Sutra, it says: If one knows the suchness of form, one will know the essence and elaboration of all phenomena. Thus it is. Secondly, there are two ways to dispel the faults of debate. Enumeration. First, the doubt of uncertainty is: If measured in that way, the mind of clinging, which makes the object of clinging into an object of imputation, that consciousness of imputation, when it dwells and transforms into the wisdom of individual discrimination arising from thought, which is in between the three wisdoms, then external objects do not exist. For example, just as a shadow does not arise without a body, so too, because there is no object to be measured, whatever exists in this world cannot be measured. If asked: Then, does the mind that clings measure itself? A moment of mind cannot measure itself, just as a fingertip cannot touch itself. As it is said in the Lankavatara Sutra: Just as a sword's edge, just as a fingertip, does not cut or touch itself, so the mind does not see the mind. Because it is said thus, when the fault of doubt arises that neither the object nor the subject can be measured, the second is to dispel the doubt. Although the gross appearance of clinging, which is to be measured, is purified by hearing and thinking, because there is no realization of the view that is the antidote to the subtle appearance of clinging, or because the wisdom arising from meditation has not arisen in the mindstream, clinging is not purified, and that subtle appearance of clinging itself becomes the object of measurement by the wisdom of individual discrimination arising from thought, which is in between the three wisdoms. Therefore, the definition or meaning of the word that the object to be measured exists is established. To this, Nye-ton said: When making discriminations arising from thought, the object of thought is measured by the mind, and although it temporarily becomes a place of dwelling, because it does not dwell permanently, it is said to be measured. Furthermore, the reasoning arising from thought and the object of imputation, in terms of object, nature, and time, are they one or not one? If not one, then it should not be the object to be eliminated and the eliminator, just as the darkness of inside and outside, and the wisdom of the Buddha do not eliminate the suffering and ignorance of sentient beings, because they do not come together, like the sunlight at noon and the darkness at midnight. If one, then
Chinese
如果那成立，则所破是错误的；如果不成立，那么对它进行辨析的破除者，由分别念产生的也会变成错误。如果本体是一个，就像刀自己不能砍自己一样，不会成为破除者，如果时间是一个，那么两个分别念会同时产生。一定要按自宗的观点，对一个执著境产生不同的执著相，一个心续产生不同的执著方式的分别念，虽然同时出现没有破除，但在一个心续中，首先产生增益，后来由分别念产生的见解，一定不能产生增益的相续，这本身就是破除遍计所执的执著，并且安立为名言。 杰尊证成十万说： 衡量境是执著相，衡量者是正理，仅仅衡量时，前一刹那在执著相中存在，后一刹那转变为各自了知的状态，从而进行衡量和辨析。 藏巴孩童说： 需要去除的顾虑有四种：不确定的顾虑需要去除，没有必要的顾虑需要去除，无法衡量的顾虑需要去除，没有所量境的顾虑需要去除。 第一种是，经文像倒伏的墙一样，将其扶正是讲解者的责任。如果从接受的整体来理解，那么辩驳会从漏洞中产生。如果辩驳从整体来理解，那么接受会从内部产生。例如，一个印度人来到藏地，因为口渴想喝水，但发现取冰块没有用。同样，想要了悟法性之义，但发现确定轮涅的执著相没有用。因此，通过接受整体的轮涅来显示所量境，从而进行安立。 其他经文中说： 寒冷是水的自性，远离温暖的因缘，就像冰块石头一样显现。同样，阿赖耶识也一样，转变形象而显现为色法。 也就是说，水与冷触相遇而显现为冰块，与热触相遇则变为水。同样，阿赖耶的习气显现为轮涅，确定这一点就能了悟阿赖耶的法性。 第二种是，与取冰块相比，取水更容易。同样，即使确定了，确定法性也更容易。因此，怀疑执著相的确定本身没有必要。
English
If that is established, then what is to be refuted is mistaken; if it is not established, then the refuter who analyzes it, which arises from conceptual thought, will also become mistaken. If the essence is one, just as a sword cannot cut itself, it will not become a refuter, and if the time is one, then two conceptual thoughts will arise simultaneously. Certainly, according to our own system, different clinging appearances arise for one object of clinging, and different conceptual thoughts of clinging arise for one stream of consciousness. Although there is no refutation when they arise simultaneously, in one stream of consciousness, first, imputation arises, and later, the view arising from conceptual thought certainly cannot give rise to a continuation of imputation. This itself is the refutation of the clinging to the completely imputed, and it is established as a nominal designation. Jetsun Gruba Bum said: The object to be measured is the clinging appearance, the measurer is the valid reasoning. When merely measuring, the previous moment exists in the clinging appearance, and the later moment transforms into a state of individually knowing, thereby measuring and analyzing. Tsangpa Child-Master said: There are four kinds of doubts to be abandoned: doubts that are not certain need to be abandoned, doubts that are not necessary need to be abandoned, doubts that cannot be measured need to be abandoned, and doubts that have no object to be measured need to be abandoned. The first is that the scripture is like a fallen wall, and it is the responsibility of the explainer to straighten it up. If it is understood from the whole of acceptance, then the refutation will arise from the loopholes. If the refutation is understood from the whole, then the acceptance will arise from within. For example, if an Indian comes to Tibet and wants water because he is thirsty, he realizes that taking ice is useless. Similarly, wanting to realize the meaning of the Dharma nature, but realizing that determining the clinging appearance of samsara and nirvana is useless. Therefore, by showing the object to be measured through the whole of acceptance of samsara and nirvana, it is established. Other scriptures say: Coldness is the nature of water, separated from the cause of warmth, it appears like a block of ice. Similarly, the alaya consciousness also transforms its appearance and appears as form. That is to say, when water meets cold touch, it appears as ice, and when it meets hot touch, it becomes water. Similarly, the imprints of the alaya manifest as samsara and nirvana, and determining this will realize the Dharma nature of the alaya. The second is that taking water is easier than taking ice. Similarly, even if it is determined, determining the Dharma nature is easier. Therefore, there is doubt that the determination of the clinging appearance itself is not necessary.
Chinese
回答是：通过展示个体和整体作为衡量对象来回答。就像酥油融化在水中，消除了人们怀疑它不是水的疑虑一样，消除与法性不符的错误观念。第三，就像所有的酥油都融化了也不够一样，虽然有需要，但衡量也不够。回答是：通过展示瞬间作为衡量对象来回答。就像融化一小块酥油，所有人都会这样理解一样。第四，即使可以衡量，但因为没有可衡量的对象而担心无法成立。辩驳和接受两者都自然发生，就像之前所说的那样。第二，理由分为两种：与事物和方式相符的理解是方式的理由，将事物和方式的意义在词语中表达出来是词语的理由。第一，通过考察的方式来符合方式的理解分为两种：计数。第一是考察的方式，正直。就像上面所说的那样，五种事物的意义必须通过六种方式来确定和理解。也就是说，轮回和涅槃的事物，轮回和涅槃的法，其自性或个体和整体的特征如何存在，必须通过考察来符合方式的理解，就像这样。第二，符合方式的理解的真实方式有六种：计数。第一是法身之语的方式，自明显现法性的理由，正直。具有理解法性意义的瑜伽士，最胜的智慧者是眷属的方式。内外各种事物显现为心性自显现，因此是展示密咒本质的方式。这样，密咒的本质是远离诽谤的，因此是确定的圣言。展示所有所见所闻事物的法的方式是法轮的方式。即使没有用语言表达，也像表达一样，传递法性的意义，因此是理解的方式。这些与法身的解释相符，因此为了未来有大智慧的人们的利益，确定法性的理由是确定的。第二，法身之语的方式，无生意义的和，正直。还有，法身的方式是安住于地的菩萨，与他相似的具有智慧之眼的是眷属的方式。自性
English
The answer is: Answer by showing the individual and the general as objects of measurement. Just as ghee melts in water, eliminating doubts that it is not water, it eliminates misconceptions that are not in accordance with the Dharma nature. Third, just as all the ghee melts and is not enough, although there is a need, measurement is not enough. The answer is: Answer by showing the moment as an object of measurement. Just as melting a small piece of ghee, everyone will understand it that way. Fourth, even if it can be measured, there is concern that it cannot be established because there is no object to be measured. Both refutation and acceptance occur naturally, just as previously stated. Second, reasoning is divided into two types: understanding that is in accordance with things and methods is the reasoning of methods, and expressing the meaning of things and methods in words is the reasoning of words. First, understanding in accordance with methods through the way of examination is divided into two types: counting. The first is the way of examination, and the second is straightforward. As mentioned above, the meaning of the five objects must be determined and understood through the six methods. That is, the objects of samsara and nirvana, the Dharma of samsara and nirvana, how their nature or individual and general characteristics exist, must be examined to understand in accordance with the methods, just like this. Second, the actual way of understanding in accordance with the methods has six aspects: counting. First, the way of the speech of the Dharmakaya, the self-manifesting reason of the essence of being, and straightforward. Yogis who possess the understanding of the meaning of Dharma nature, the supreme wise ones, are the way of the retinue. The various objects that appear outwardly and inwardly are the self-manifestation of mind itself, thus it is the way of showing the essence of mantra. Thus, the essence of mantra is free from slander, therefore it is a definitive scripture. Showing the Dharma way of all things seen and heard is the way of the Wheel of Dharma. Even if it is not expressed in words, it is like expressing, conveying the meaning of Dharma nature, therefore it is the way of understanding. These are in accordance with the explanation of the Dharmakaya, therefore, for the benefit of future intelligent people, the reason for determining the Dharma nature is certain. Second, the way of the speech of the Dharmakaya, the meaning of unborn, and straightforward. Also, the way of the Dharmakaya is the Bodhisattva who abides on the ground, and those who possess the eye of wisdom similar to him are the way of the retinue. Nature
Chinese
自然或猛烈地，自性成就无生之义，是为示现之方式。不由个别觉识之智慧所造作，自然而然地显现并理解无生之义，亦是转法轮之方式。无生之义不可言说，然如言说般，理解无生，是为理解之方式。第三，报身以语之方式，凡具足意表、正直、智慧之道者，是为眷属之方式。以颜色和形状等色相，以及瑜伽士以禅定之意表，以意义示现佛法，是为示现之方式。眼见色，耳闻声，以及香、味、触等一切，皆为自性方式之表诠，如白色远离过失等。勇士上师于灌顶和口诀之时，作手印等身语之各种表诠，以上师之意融入禅定之表诠作介绍，以及弟子自己以修禅定之力理解表诠，是为法轮和理解之方式。第四，圆满正觉身之语的方式，是智慧加持之和，正直。譬如地下有金，其蒸汽自然于空中发光，如将镜子置于太阳下时，自然产生火，同样，轮回涅槃之诸法，皆因自明之智慧自显，故自然而然地，智慧之暖产生，是为示现和眷属。不特意寻求，自然而然地如言说般显现意义，是为法轮和理解之方式。第五，金刚身之语的方式，是显空无别之和，正直。轮回涅槃之诸法之音声，皆如显空无别之岩洞回声般存在，故一切音声皆自然而然地安住于显空无别之中，此即与金刚身之语相符之方式，是为示现和眷属。少数具极高智慧之所化，仅闻音声之时，不分别词义，当下即能领悟心性无别之义，是为