English
If not, then the latter three would become meaningless faults, if one were to say so. Firstly, in a single cause at one time, from the perspective of function and necessity, the four concepts are separated without being confused. Although words have before and after, if it is certain that in the nature of meaning without difference, it is complete, then there is no contradiction between not being confused and being complete. Fourthly, it is the reason of the great self-nature that explains the differences of the three purities. Straightforward. All dharmas are controlled by the self-arisen wisdom of awareness itself, and for the sake of the self-arisen wisdom of awareness itself enjoying itself, it is the reason of the great self-nature. My experienced five aggregates, and the five elements that appear as objects, and the eight consciousnesses that grasp the continuity of thoughts, these five aggregates are purified into the five father deities of the families, the five elements are purified into the five mother deities of the families, and the eight consciousnesses are purified into the five wisdoms. Appearing clearly in non-dual spontaneous presence, and directly realizing through self-awareness, this is the view of the supreme Maha Yoga of the unsurpassed secret mantra Vajrayana. Thus, if the dual appearance of self and other is blocked, and it becomes the sole self-nature, then will it become no different from the outsiders? It will not become no different, because it is to dispel the dualistic clinging that clings to self and other as different. All self, other, inner, and outer are complete in the state of awareness, the great self-nature, this is only said from the perspective of necessity. In reality, because there is no clinging even to the great self-nature, it will not become no different from the views of the heretical sects. In the Ornament of Clear Realization, it says: 'To speak of self-nature for the sake of knowing all, it is not the one that blocks appearances. One must also abandon attachment and discrimination towards persons and self. The self related to the self-continuum's field of activity. To reverse the appearance of cause and effect, there is no such great self-nature.' Also, in Lashen, it says: 'Otherness does not appear in self, and self cannot be sought in this way.' Also, in the General Severance, it says: 'By showing me as me, I am not established. My own self does not appear, free from directions.' Also, in Yuthang, it says: 'The object to be attained is spontaneously complete and unparalleled, so it is merely named as me. In reality, I do not have such a thing. It cannot be indicated by a real thing.' Fifthly, the reason for the inseparability of self-nature and truth has three aspects. Enumeration. The first is showing the inseparability of self-nature, appearance, and emptiness.
Chinese
正直。所有涅槃与非涅槃轮回之法，若以显现三种胜义之真实智慧善加观察，则胜义中远离行境而无自性，然世俗中，以无境自明之方式显现一切。如是，于世俗显现之时，亦未曾动摇胜义平等性之界。第二，宣说轮回涅槃体性无二。正直。如来之身，如幻之智慧，于清净之相显现涅槃，以及非彼而执彼之邪分别，如幻之不清净之相显现轮回之有情，二者皆无依于心性之体性之基与生起之根，以其自性为空性，故涅槃之种姓与轮回之相续不可分别。第三，宣说自性法身任运成就。正直。胜义中，轮回涅槃各自之种姓各异，颜色与形状各异，任何一方皆无成立，然世俗中，轮回之外内器情，以及涅槃之高低乘皆无阻碍地显现。如是，于世俗无阻碍显现之时，胜义中体性无成立之彼即是法身。因此，法身真谛无别，脱离一方之边，于无方中转变一切，于智慧自显中成就一切，即于无方中任运成就。若然，前有清净平等之理，此处有自性无别之理，三者皆说真谛无别，岂非无有差别耶？此三者体性一而目的或表达方式不同，为遣除净与不净之执着而说清净，为遣除自他善恶之执着而说平等，为遣除执着为异之执着而宣说自性无别之理。如是亦于《庄严经论》云：‘离他觉受无好坏，离分别垢无杂染，义理各别显其词，实一理异名虽别，义中离言思为一。’如是。第二，声音之界
English
Straightforward. All phenomena of samsara, both nirvana and non-nirvana, are thoroughly examined by the correct knowledge that manifests the three ultimate meanings. In the ultimate sense, they are devoid of inherent existence because they are separate from the sphere of activity. However, in the conventional sense, they appear in every way as self-illuminating without an object. Thus, at the very moment when they appear in the conventional sense, they are never moved from the sphere of equality in the ultimate sense. Second, the teaching that samsara and nirvana are non-dual in essence. Straightforward. The body of the Tathagata, like a magical illusion of wisdom, appears in the aspect of purity as nirvana. And the mistaken conceptions that grasp at what is not that as that, like a magical illusion of impurity, appear in the aspect of samsaric sentient beings. Both have no basis for relying on the essence of mind and no root for arising. Because it is empty by nature, the lineage of nirvana and the continuum of samsara cannot be distinguished as different. Third, the teaching that the self-existent Dharmakaya is spontaneously accomplished. Straightforward. In the ultimate sense, the respective lineages of samsara and nirvana are different, and the colors and shapes are different; nothing is established in any one direction. However, in the conventional sense, the outer and inner worlds of samsara, and all the higher and lower vehicles of transcendence, appear without obstruction. Thus, at the very moment when they appear without obstruction in the conventional sense, that which has no established essence in the ultimate sense is called the Dharmakaya. Therefore, the Dharmakaya is inseparable from the truth, and it is liberated from the extreme of one side. It transforms into anything without direction, and it accomplishes anything as self-illumination of wisdom, that is, it is spontaneously accomplished without direction. If that is the case, then there is the reasoning of pure equality above, and here there is the reasoning of self-existent inseparability, and all three speak of the inseparability of truth. Is there no difference? These three have the same essence, but the purpose or expression is not the same. Purity is taught from the perspective of dispelling attachment to purity and impurity, equality is taught to dispel attachment to self, other, good, and bad, and the reasoning of self-existent inseparability is taught from the perspective of dispelling attachment to grasping at difference. As it is also stated in the Ornament of Realization: 'Free from others, awareness appears without good or bad. Free from the stain of examination, it is clearly unmixed. The words express the meaning separately. Though the reality is one, the expressions are different. In meaning, it is one, beyond words and thoughts.' So it is. Second, the realm of sound.
Chinese
总的来说，有四种衡量方法。第一，计数。首先是自共的理证。其次，是自共的意义，即多个所依上以一个体性遍布的是共相，多个法性的所依上，各自确定不同的体性是自相。其中，烦恼有自相和共相两种。第一种是错误的，是共同的自共相。其中的共相是无常、痛苦、空性、无我。《释量论》中说：“共相的体性是，无常、痛苦、空、无我。”自相是，嗔恨是完全的折磨心且扰乱，贪欲是对各自的对境不杂染而执着和贪恋，愚痴是完全的愚昧，我慢是依赖于我见且内心傲慢，嫉妒是心中无法容纳他人的功德。经中广说，即使广说，在略说的经中说，嗔恨是不杂染的折磨心，贪欲是不杂染的完全执着，愚痴是不杂染的完全愚昧，我慢是不杂染的大山，嫉妒是不杂染的完全扰乱。第二种是不错误的，是特殊的自共相。其中的共相是，自生智慧是具足一切殊胜的圆满。其中的自相是，五毒不杂染地显现为五种自明智慧。金刚经中说：“轮回和涅槃的根本是贪嗔五种，根本不作，刹那间，那本身是自共相，通达了知自相和共相。”还有的说：“有些自明是大方便，不间断显现是自相。”这样，从两种体性来说，如果不错乱地理解特殊自相和共相的意义，那么烦恼本身清净，就变成了涅槃之道。烦恼转为道，因此是特殊的自共理证，对于浊世的所化众生来说，是非常珍贵的教诲。因此，共同的自相和共相是分开的，而这里显示自共无别，不杂染且圆满，因此是衡量意义，就像顶针的两端名称相同一样。这样，就能够将二谛作为道。
English
In general, there are four ways of measuring. First, counting. First is the self-common reasoning. Second, is the meaning of self-common, that is, the common characteristic is that one entity pervades many bases, and the self-characteristic is that each different characteristic is determined separately on many bases of Dharma. Among them, afflictions have two types of characteristics: self-characteristic and common characteristic. The first is wrong, which is the common self-common characteristic. The common characteristic is impermanence, suffering, emptiness, and selflessness. The *Pramanavarttika* says: "The nature of the common characteristic is: impermanence, suffering, emptiness, and selflessness." The self-characteristic is: hatred is complete torment and disturbance, desire is attachment and clinging to each object without being mixed, ignorance is complete ignorance, pride is reliance on self-view and arrogance in the heart, and jealousy is the inability to accommodate the merits of others in the mind. The scriptures say extensively, even if they are said extensively, in the abbreviated sutras it is said that hatred is the unmixed torment, desire is the unmixed complete attachment, ignorance is the unmixed complete ignorance, pride is the unmixed great mountain, and jealousy is the unmixed complete disturbance. The second is not wrong, it is a special self-common characteristic. The common characteristic is that self-born wisdom is the complete perfection with all kinds of excellence. The self-characteristic is that the five poisons appear as five self-aware wisdoms without being mixed. The Vajra Sutra says: "The root of samsara and nirvana is the five kinds of greed and hatred, the root is not made, in an instant, that itself is the self-common characteristic, understanding and knowing the self-characteristic and the common characteristic." It also says: "Some self-awareness is a great method, the uninterrupted appearance is the self-characteristic." In this way, from the perspective of the two characteristics, if one understands the meaning of the special self-characteristic and the common characteristic without confusion, then the affliction itself is purified and becomes the path to nirvana. Afflictions are transformed into the path, therefore it is a special self-common reasoning, which is a very precious teaching for the beings to be tamed in the degenerate age. Therefore, the common self-characteristic and common characteristic are separated, but here it shows that the self-common is inseparable, unmixed and complete, so it is a measure of meaning, just like the two ends of a thimble have the same name. In this way, the two truths can be used as the path.
Chinese
因此，如果说因为没有将烦恼转化为道用，就与中观没有差别，那是不对的。因为中观宗认为，烦恼的自相应该净化为空性，并希望像共相一样看待；通过修习，也希望舍弃自相，修习共相。如《建立次第》中说： “有些人对于自己的体性，像执着显现一样，如地坚水湿等，烦恼的自性有五种，慈悲救护痛苦和，慈爱不嗔利益等，成为超越痛苦之路的，各自的自性所希望。执着彼者无常苦，空无我故为共相。” 自宗认为，应断除的邪见五毒和，作为对治的正见五毒，也就是五种智慧，以断除与对治的滋味一体的方式，刹那间证悟显现解脱。如《光明疏》中说：“如日轮中无黑暗，除了智慧自显外，烦恼轮回自然无。” 关于将烦恼转化为道用的详细方法，请参考根本续第十九章的经文和注释。二是离边的理证，正直。心性平等性中，没有存在、不存在、常、断等边，也就是坏的；也没有中间，也就是好的，并且远离一和多，因此在任何一和多中都不成立，因为证悟轮回涅槃无二的如是性真谛无别之理，就成了能调伏的道。不舍弃偏执的边和中间而远离，因此这个离边的理证也极为重要，是甚深的教诲，如前自共所说一样。下乘宗派认为，因为下乘宗派的空性之体没有成立四边或八边，所以是离边。而此处认为，是不舍弃四句、八边的离边大圆满，没有混杂，是究竟的。也就是，见到超胜三者和远离四者的特殊之理。如《秘密藏续》中说：“远离一和多，无边无中如是性。” 这样，因为与词义不相符的理证没有差别，因为没有舍弃边而远离。虽然意义上没有差别，但此处是从词义相符的角度来说是离边，上面是从词义不相符的角度来说是离