English
Because it appears as any phenomenon, like camphor. Third, the reason for showing the reason that does not abandon any meaning edge as being without edge is: merely appearing as a thing, as a subject, it does not fall into any side of the edge, because from the way of appearance, it does not abandon any edge. For example, the great elements appear in the realm of the sky as rainbows and so on. These seem to be inconsistent in words, but the meanings are consistent, so they are understood as words in meaning. Third, there are two reasons: enumeration. First, the reason for showing that everything is and what is not is spontaneously accomplished. Statement. In short, in the state of equality of mind, how the nature of samsara and nirvana is named, it appears as thought in the mind, and it transforms into anything in the wonderful power of self-awareness, so it appears as the nature of all things inside and outside of samsara and nirvana. The meaning is that the mind is symbolized by metaphors, and it appears everywhere without bias, so it is anything. For example, in the nature of mind, neither side of emptiness has been established, so it is said to be not. Because of that reason, neither side is, because everything is without bias, so it is anything. Therefore, in the state of equality of mind that is free from sides, all the dharmas of samsara and nirvana are spontaneously accomplished. Second, the reason for showing that not abandoning and not possessing is without edge. Statement. The self-born wisdom of mind, because there is no limit to the side and category of all edges such as appearance and emptiness, it is separated from all edges of each side of appearance and emptiness. Because it appears spontaneously without bias, it is the nature of all edges and is not separated. Therefore, because no edge such as appearance and emptiness has been abandoned, it does not possess any side. Because all edges appear spontaneously in the mind and are not separated, it is said to be separated from all edges of each side. Fourth, the way to determine by reason. Statement. In this way, by determining from the perspective of determining the nature of the mind's nature, the reason becomes broad. That is to say, for not abandoning any edge, because it does not fall into any side, it does not possess. Appearance and emptiness, one and many, permanence and annihilation, existence and non-existence, etc., because no edge of elaboration has been abandoned, it is not separated. When separated, it is separated from the edge of appearance, and it is not established as the nature of anything.
Chinese
因为是父亲的缘故。远离空性的边，因为显现为任何事物。远离一的边，因为不间断地显现为各种各样的众多事物，所以远离众多的边。因为智慧菩提心性，未曾从法性唯一的体性中移动。远离常的边，因为转变为任何事物，所以远离断的边。因为无有不变之敌对。远离去的边，因为没有任何动摇。远离来的边，因为没有任何离去。彻底决定的意义，很难指示说这就是自己的体性。第二，与词义相符的理由有三：列举。第一，总的指示。端正。从与词义不符中分离，从而成为一知，对于指示词义相符的理由也是。如果细分，理由有不可思议之多。但简而言之，遍及一切理由的是经、诀、理三者，如《幻化金刚》中所说：以经和诀窍之理，以量度衡量的一切，能衡量者也成为量。因此，基果体性合一之义显现的教言是经量。不颠倒地领悟并修持其意义，是上师口中摘录的诀窍量。断除对那二者的增益的是理量，即现量和比量。现量有四：根现量、意现量、自证现量和瑜伽现量。其中，通达法性的是理量，经和诀窍是其助缘。如此，为了通达法性，必须聚集这三者，所以称为遍及一切。虽然具备这三种量，可以列举出无数与词义相符的理由，但在此仅摘录其中一部分，如下面将要出现的这种方式。如《智慧眼开》中所说：如果详细阐述理由的体系，就要观察量、教典理由，以及同音异义、意义推测理由，和所量之自体等。其意义是：第二，分别解说各个部分，分为两部分：全部是教典的
English
Because it is the cause. Separated from the extreme of emptiness, because it appears as anything. Separated from the extreme of one, because it appears uninterruptedly as various and many things, therefore separated from the extreme of many. Because the wisdom bodhicitta nature has not moved from the essence of the sole dharmata. Separated from the extreme of permanence, because it transforms into anything, therefore separated from the extreme of annihilation. Because there is no unchanging enemy. Separated from the extreme of going, because there is no movement whatsoever. Separated from the extreme of coming, because there is no departure whatsoever. It is difficult to definitively state that this alone is the nature of the meaning. Secondly, there are three reasons that agree with the meaning of the words: enumeration. First, a general indication. Straight. Separating from what does not agree with the meaning of the words, thereby becoming one knowledge, also for the reason of indicating that the meaning of the words agrees. If divided specifically, there are inconceivable reasons. But in short, what pervades all reasons is the three: scripture, instruction, and reasoning, as it is said in the Magical Vajra: Whatever is measured by scripture, instruction, and reasoning, that which measures also becomes a measure. Therefore, the teaching in which the meaning of the unity of the ground and result nature is manifest is the scriptural measure. Understanding and practicing its meaning without inversion is the instruction measure extracted from the mouth of the holy guru. Cutting off the superimposition on those two is the reasoning measure, namely, direct perception and inference. There are four types of direct perception: sense direct perception, mental direct perception, self-awareness direct perception, and yogic direct perception. Furthermore, that which realizes the dharmata is the reasoning measure, and the two, scripture and instruction, are its conditions. Thus, in order to realize the dharmata, these three must be gathered, so it is called all-pervasive. Although there are countless ways to express the categories of reasons that agree with the meaning of the words, which are endowed with these three measures, here only a portion of them is extracted, such as the manner in which they will appear below. As it is said in "Opening the Eye of Wisdom": If the system of reasons is elaborated, one should look at the measure, the scriptural reason, as well as the homophone, the reason for inferring meaning, and the self of what is to be measured, etc. The meaning of which is: Secondly, explaining each part separately, divided into two parts: all are of the scriptural
Chinese
理路和。 声顺应义比量之理路也。 初有五。 计数。 初，清净四和三之理路和。 正。 轮涅二谛因果之法等自性，完全清净之义者。 有四种相。 何者耶？ 广释中云。 因等极清净。 果亦完全清净已。 胜义无缘自性净。 世俗如幻本来净。 如是说故。 因五大清净为心和。 果五肉清净为五部和。 胜义清净为无缘和。 世俗清净为如幻之方式，通达义且现证也。 又因五大清净为心者。 广释中云。 因之体性清净者。 外境五大类。 心性所取能取二显现之。 所取之境即五大。 因即自心故。 五大从因净。 如是说。 二者，果五肉清净为五部者。 彼中云。 果完全清净者。 一切有情之能力。 金刚菩提心是也。 肉乃莲花赤色也。 大便小便藏红花水。 各自之身上安住净。 如是说。 三者，胜义清净为无缘者。 彼中云。 胜义清净为无缘者。 内外诸法全部也。 不是自己之体性。 无生灭本来净。 如是说。 四者，世俗清净为如幻者。 彼中云。 世俗清净为如幻者。 如幻之自性全部显现。 如水中月之方式不缘故。 不缘之自性种种显现。 如是如来本来平等。 如是说。 清净三者。 广释中云。 大为五母清净和。 蕴为心故五部净。 八识五智清净故。 器情一切之遍计离。 如是说故。 器五大清净为五母和。 情五蕴清净为五部和。 心之相续由八识聚所摄持之等五智清净为清净，见解清净且决定也。 怖畏电光中云。 器和情和相续等全部。 以清净故是清净三者。 佛母之界和佛父之空。 五智之自性中。 器情恒常成为清净。
English
Logic and. Logic of sound correspondence and inference. Initially, there are five. Counting. Initially, the logic of the four and three purities and. Straight. The meaning of the complete purity of the nature of all phenomena of cyclic existence, nirvana, the two truths, cause and effect. There are four aspects. What are they? In the Extensive Explanation, it says: "Causes are completely pure, and fruits are also completely pure. The ultimate nature is without object, and the conventional is like an illusion, pure from the beginning." Thus, the five elements of cause are pure as mind, and the five essential substances of fruit are pure as the five families, and the ultimate is pure as without object, and the conventional is pure as illusion, thereby understanding and realizing the meaning. Furthermore, the five elements of cause are pure as mind. In the Extensive Explanation, it says: "The characteristic of the cause is purity, which is the five great outer elements. The very nature of mind is the appearance of duality, grasping and being grasped. The object of grasping is the great elements. The cause is one's own mind, so the great elements are pure from the cause." So it is. Secondly, the five essential substances of fruit are pure as the five families. In the same text, it says: "The complete purity of the fruit is the power of all sentient beings. It is the vajra bodhicitta. Flesh is the red lotus. Feces, urine, saffron water, each abiding in its own body, are pure." So it is. Thirdly, the ultimate is pure as without object. In the same text, it says: "The ultimate purity is without object. All inner and outer phenomena are not their own nature, but are without birth and cessation, pure from the beginning." So it is. Fourthly, the conventional is pure as illusion. In the same text, it says: "The conventional purity is as illusion. All the nature of illusion appears. Not perceiving it as a reflection in water, the very non-perception appears in various ways. Likewise, the Sugatas are equal from the beginning." So it is. The three purities are: In the Extensive Explanation, it says: "Greatly pure as the five mothers, pure as the five families because of the aggregates being mind, pure as the five wisdoms because of the eight consciousnesses, free from all conceptual constructs of container and contents." Thus, the five elements of the container are pure as the five mothers, and the five aggregates of the contents are pure as the five families, and the mindstream, gathered by the eight consciousnesses, is pure as the five wisdoms, thereby understanding and establishing the view of purity. In the Fierce Lightning, it says: "Container, contents, and mindstream, all are the three purities because of purity. In the realm of the mothers and the space of the father, in the nature of the five wisdoms, container and contents will always become pure."
Chinese
为了清净诸续流，胜者宣说了三种清净。那么，既然三种清净就足够了，为什么需要四种呢？这是为了遣除愚昧的所化众生执着于三种是清净，而执着于四种是不清净的分别念，实际上说的体性是一样的。如《总集论》中说：说三和四的必要是，为了遣除愚者以三不清净，执着的邪见。以名相的宣说，体性是一。又如是，如果以三四清净，为了遣除执着于五不清净的分别念，那么也需要五清净吗？不需要，因为三清净的器情众生三种轮回清净，也超越了不清净，以四种轮回和涅槃二者都清净的缘故，没有其他需要清净的因了。又以三种清净，将本始清净的智慧确定下来，断除了对轮回的恶分别念，以四种清净，将法界本始清净确定下来，断除了对涅槃的善分别念。因此不需要比这更殊胜的清净了。第二是平等四性的理证，正直。共同的平等二者是随顺小乘经部宗的观点，胜义中平等于无生，世俗中平等于幻化。下乘的二谛，比这更殊胜的平等二者是，世俗中平等于身和智慧，胜义中平等于七宝藏。如是殊胜的二谛，对于意义无别的自性，所量轮回和涅槃的一切事物，在果位身和智慧的坛城中，作为行境完全清净，是普贤王如来，称为自性身的刹土。如彼经中说：胜义中是七宝藏，世俗中是平等圆满。如是。那么，在平等四性的理证中，二谛的词句一致出现，是否会犯同音异义的过失呢？不会的，因为经量部的教言中说，清净平等数量。已经说了，下乘的二谛不承许为宗派，而此处二谛无别，是作为成立宗派的理证来承许的。又清净和平等有什么差别呢？二者体性相同，但必要不同，为了遣除自他不清净的执着分别念，所以宣说了清净的理证，为了遣除好坏大小的执着分别念，所以宣说了平等的理证，以理