English
In order to purify all the continuums, the Victorious Ones have spoken of three purities. So, if three purities are sufficient, why are four needed? This is because, for the sake of reversing the attachment of the ignorant disciples who hold onto three as pure and four as impure, the essence of the statement is the same. As it is said in the Arrangement: "The reason for speaking of three and four is to reverse the wrong view of the ignorant who hold that three are not pure. By speaking of different terms, the essence is one." Furthermore, if that is the case, in order to reverse the attachment of holding onto five as impure with the three and four purities, is it also necessary to have five purities? It is not necessary, because the three realms of beings, environment, and mind of the three purities are also purified, and since both samsara and nirvana are purified by the four from the impure past, there is no other cause to be purified. Moreover, with the three purities, the primordial purity of wisdom is established, and the negative attachment to samsara is cut off, and with the four purities, the primordial purity of the expanse is established, and the positive attachment to the past is cut off. Therefore, no other purity is needed beyond that. The second is the reasoning of the four equalities, and straight. The two common equalities are in accordance with the views of the Sutra school, equal in the ultimate sense of unborn, and equal in the conventional sense of illusion. The two truths of the lower vehicles, the two equalities that are superior to that are, equal in the conventional sense of body and wisdom, and equal in the ultimate sense of the seven treasures. Thus, with the superior two truths, for the nature of meaning inseparable, all phenomena of samsara and nirvana that can be measured, as the realm of activity in the mandala of the fruition body and wisdom, are completely pure, which is Samantabhadra, called the realm of the self-existent body. From that very text: "In the ultimate sense, it is the seven treasures, and in the conventional sense, it is equal perfection." So it is. Then, in the reasoning of the four equalities, since the words of the two truths appear to be consistent, would it be a fallacy of homonyms with different meanings? It is not, because it is said in the words of valid cognition, purity, equality, and number. It has already been said that the two truths of the lower vehicles are not accepted as tenets, but here the inseparability of the two truths is accepted as the reasoning for establishing the tenet. Also, what is the difference between purity and equality? The two have the same essence but different purposes. In order to liberate the attachment to the impurity of self and others, the reasoning of purity is taught, and in order to liberate the attachment to good and bad, big and small, the reasoning of equality is taught, with reason.
Chinese
清净之地平等各别显示。如此说。第三，四种觉受的立宗和正直。对此，有次第而说的，和顿然而说的两种。首先是，对轮回和涅槃的诸法执着是所断。以本体唯一作为立宗，证悟胜义无生是宗派，由此解脱对事物执为实有的执着。又是从《现观庄严论》中说：一切事物显现为心识之故，本体的因是唯一的。如此说。对无生执着是所断，语的种子字阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），身的种子字欧（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧），意的种子字嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），以字句的方式确定是立宗。证悟世俗身语意三者，化为身语意不灭的庄严轮是宗派，由此解脱执着空性为断灭。又是从《现观庄严论》中说：字句的方式是阿欧嗡，以三字的声音形象来表示，证悟为身语意的果。如此说。对前两种觉受执着是所断，以加持力来确定是立宗，证悟真谛无二是宗派，由此解脱执着二谛为他体。又是从《现观庄严论》中说：殊胜的胜义和世俗二者，以证悟见解的加持力，如瓦拉纳西的染色布一样，证悟的加持力是双运的，加持的缘故才加入声音。如此说。对无二证悟执着是所断，以现量来确定是立宗，证悟无二远离对境是宗派，这样解脱执着无二真谛为意识的对境。又是从《现观庄严论》中说：如此说三种方式的，所见为何即是智慧眼。这也是对现量的执着，不是声音词句脱离所依的执着，非境自证真谛无二，以意识深刻理解是现量的对境，不要依赖名相词句的声音，要在意识深处理解。如此说。第二，如果顿然而说，轮回的一切法，因在于无明是唯一的。涅槃的一切法，因在于身智慧是唯一的。这两者，胜义和世俗二谛，因在于自生智慧是唯一的。在《广大论》中说：无二意义是唯一的。如此说。
English
The pure lands are shown separately and equally. Thus it is said. Third, the logic and straightforwardness of the four cognitions. Regarding this, there are two ways of explaining it: sequentially and simultaneously. First: Attachment to the phenomena of samsara and nirvana is to be refuted. Establishing the single cause as the reason, and realizing the unborn nature of ultimate reality as the tenet, thereby liberating from the attachment of grasping objects as real. Furthermore, from the Ornament of Realization, it says: Since all things appear as consciousness, the cause of their essence is one. Thus it is said. Attachment to the unborn is to be refuted, and the letter A (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) for speech, the letter O (藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧) for body, and the letter OM (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) for mind, establishing them as letters is the reason. Realizing the three aspects of conventional body, speech, and mind as the inexhaustible wheel of ornaments is the tenet, thereby liberating from the attachment of grasping emptiness as nihilistic. Furthermore, from the Ornament of Realization, it says: The form of letters is A, O, OM, representing the three letters through sound and shape, realizing them as the fruits of body, speech, and mind. Thus it is said. Attachment to the first two cognitions is to be refuted, and establishing it through blessings is the reason, and realizing the indivisibility of truth is the tenet, thereby liberating from the attachment of grasping the two truths as separate entities. Furthermore, from the same text, it says: The superior ultimate and conventional truths, through the blessings of realizing the view, like the dyed cloth of Varanasi, the blessings of realization are united, and sound is added because of the blessings. Thus it is said. Attachment to the indivisible realization is to be refuted, and establishing it through direct perception is the reason, and realizing the indivisible as being beyond the realm of experience is the tenet, thereby liberating from the attachment of making the indivisible truth an object of the mind. Furthermore, from the same text, it says: Thus, whatever is seen as expressing the three aspects is the eye of wisdom. This is also attachment to direct perception, not just attachment to words and sounds detached from their basis. The non-objective, self-aware, indivisible truth, understanding it deeply with the mind is the object of direct perception. Do not rely on the sounds of names and words, but try to understand it deeply within the mind. Thus it is said. Secondly, if explained simultaneously, all phenomena of samsara have a single cause in ignorance. All phenomena of nirvana have a single cause in the wisdom of the body. Both of these, the two truths of ultimate and conventional reality, have a single cause in self-arisen wisdom. As it is said in the Extensive Treatise: It is taught that non-duality is of one meaning. Thus it is said.
Chinese
以及，在《海》中说：“胜义、世俗无有分别，法性界中，体性唯一。所有自显现的诸法，皆证悟为菩提心。”如是说。唯一因的自显现中，本体不生不灭，无有分别。象征身、语、意坛城，如是本体与象征无别，任运成就之义，以三字的方式来表示。其中说到：“显现为身、语、意的一切，都证悟为语的庄严。一切都是语的文字，以方便来印封。”如是说。如是，在唯一因、二字的状态中，将五蕴、八识、生起的诸法，加持为身和智慧的意义，证悟为无别。其中说到：“彼二无别加持力，彼即是彼之加持。以无二的方式自显现，加持奇妙不可思议。”如是说。彼远离心识的对境，以自明觉现量证悟。其中说到：“此自显现、自生之法，在无二自明未生中，清晰现量无有怀疑，说是所有证悟之供养。”如是说。那么，在现量的时候，立宗和宗派是否混淆呢？不混淆。就像水火的例子一样，是边遣除边成立。在对无别真谛的意义断除增益的方面是立宗，断除增益，即其超越心识而显现的方面是宗派。在《总集论》中说：“因此，意义和立宗也，本体一而以方便分。例如火和热，水和湿一样。”如是说。如是，以上所说的四种善于了知的立宗，所有可衡量的内外之法，皆在自明觉的现量中清晰圆满，且对觉性获得自在，故为国王。由于超胜下部密续等，因此没有比这更大的宗派了。那么，在顿悟四种的场合，一个人在唯一因的场合断除了三谛的增益，那么，后面的三种需要还是不需要？如果需要，则有不是三谛的法存在之过失，或者没有断除增益而
English
And, in the "Ocean" it says: "Ultimate and conventional are without distinction, in the realm of Dharmata, the nature is one. All self-appearing phenomena, are realized as Bodhicitta." Thus it is said. In the self-appearance of the single cause, the essence is unborn and unceasing, without distinction. Symbolizing the mandala of body, speech, and mind, thus the meaning of essence and symbol being inseparable and spontaneously accomplished, is represented in the form of three syllables. Among them, it is said: "All that appears as body, speech, and mind, is realized as the adornment of speech. All are the letters of speech, sealed with skillful means." Thus it is said. Thus, in the state of the single cause and two syllables, all phenomena of the aggregates, consciousness, and arising are blessed into the meaning of body and wisdom, and realized as inseparable. Among them, it is said: "From the blessing of those two being inseparable, that itself is the blessing of that. Self-appearing in a non-dual manner, the blessing is wondrous and inconceivable." Thus it is said. That is beyond the object of mind, and is directly realized by self-awareness. Among them, it is said: "These self-appearing, self-arising phenomena, in the unborn state of non-dual self-awareness, are clearly and directly without doubt, and are said to be an offering of all realizations." Thus it is said. So, at the time of direct perception, are the reason and the tenet mixed up? They are not mixed up. Like the example of fire and water, it is both eliminating and establishing. In terms of cutting off superimpositions on the meaning of the undifferentiated truth, it is the reason. Cutting off superimpositions, that is, the aspect of it appearing beyond the mind, is the tenet. In the "Compendium of Categories" it says: "Therefore, meaning and reason also, the essence is one, but divided by means. For example, like fire and heat, or water and moisture." Thus it is said. Thus, with the four types of well-understood reasons mentioned above, all measurable outer and inner phenomena are clearly and completely perfected in the direct perception of self-awareness, and because one gains mastery over awareness, it is the king. Because it surpasses the lower tantras and so on, therefore there is no greater tenet than this. So, in the case of the four sudden realizations, if one person cuts off the superimpositions of the three truths in the case of the single cause, then, are the latter three needed or not? If they are needed, then there is the fault of there being a dharma that is not the three truths, or without cutting off superimpositions,
Chinese
如果不是这样，那么后三个就成了无意义的过失，如果这样说。第一个，在同一时间的一个因中，从作用和必要性的角度，将四种概念不混淆地分开。虽然词语有先后，但如果确定在意义无别的体性上是圆满的，那么不混淆和圆满就没有矛盾。第四个，是阐述清净三者差别的自性大之理。正直。一切法皆为自生智慧之觉性所自在，为了自生智慧之觉性自身享受，故为自性大之理。我的经验五蕴，以及他显现为境的五大，和执着于念头的相识八识，这五蕴清净为五部族的父尊，五大清净为五部族的母尊，八识清净为五种智慧。在无二任运中显现，并且自证现量证悟，这是无上密咒金刚乘之殊胜大瑜伽的见解。这样，如果遮止了自他的二元显现，而变成唯一的自性，那么是否会和外道没有差别呢？不会变成没有差别，因为是为了遣除执着自他各异的二元执着。自他内外一切都圆满于觉性自性大的状态中，这只是从必要性的角度来说的。实际上，因为连执着于自性大都没有，所以不会和外道的宗派见解没有差别。《现观庄严论》中说：为了觉知一切而说自性，不是遮止显现的唯一。也要断除对人我的贪着和分别。自续行境关联的自性。为了遣除因果的境相，没有像这样的自性大。还有，《啦善》中说：自性中不显现他性，自性也不可如此寻觅。还有，《总断》中说：以我示我，我不成立。我自身不显现，远离方所。还有，《玉塘》中说：所证任运圆满无与伦比，所以只是假名为我。实际上我没有这样。不能以实物来指示。第五个，自性真谛无别的理有三种。计数。第一个是显示自性显空无别