English
If one contemplates the Dharma-nature to be meditated upon, thinking of it in the mind and considering it as an object, believing that it can be pointed to, it is like threading a thread through the eye of a very fine needle. In this way, one does not see the meaning of the Dharma-nature, the Suchness that is without an object to be pointed to. It is like not seeing the vast sky when threading a thread through the eye of a needle. Fourth, the essence is twofold: Enumeration. First, the Sutra. Speaking directly, just as the yoga of great emptiness, the unborn and equal Suchness, is regarded as having distinct essences, so too do names arise. Incidentally, definition and types necessarily occur as well. Therefore, for all subsequent paths such as all appearances, ensure that you have the three: essence, definition, and types. Second, the expanded explanation is twofold: Enumeration. First, the general explanation of the names of the meaning of Suchness. Speaking directly, it is great in relation to the Hearers and Solitary Realizers, and inferior in relation to the Secret Mantra. The Madhyamikas believe that the ultimate Dharma-nature, which is negated and eliminated by the eight lower schools of thought, is not born from causes and conditions, and that the unconditioned Suchness is the emptiness that is free from all extremes. That is to say, it is not that something was previously not empty and then suddenly became empty, but rather that it has been empty from the beginning, and even the term "emptiness" is absent. Therefore, it is considered to be free from the eight extremes of elaboration, such as birth and cessation, permanence and annihilation, coming and going, one and many, but it is not merely clinging to being free. The Kriya Tantra practitioners believe that one's own mind-nature is pure, and that the Suchness, which is free from the four stains, is the completely pure Dharma-nature, which is mutable emptiness. The Yoga practitioners believe that the Suchness, which is the equality of the Dharmadhatu, is without the characteristics of elaboration, and is appearance-emptiness. The Maha Yoga practitioners believe that it is the Suchness of the great equality, the spontaneously accomplished, the non-duality of samsara and nirvana. Second, the detailed explanation of the Maha Suchness is fourfold: Enumeration. First, the method of measuring the Maha Suchness. Speaking directly, the order of the four names of Suchness, the last of which is the Maha Suchness, is that blessings can manifest in any way, the ultimate result of qualities is spontaneously accomplished, and the essence is the seven treasures, the non-duality of appearance and emptiness, and therefore it becomes the supreme of all. That is to say, the measurements of essence, blessings, and qualities should be in order.
Chinese
中观以胜义为空性，远离八边戏论的空性为唯一；事部以清净心，远离四种垢染；瑜伽以法界平等性，没有戏论的相；大瑜伽安住于不舍弃任何显现的大空性中衡量。 加持的衡量是：中观的胜义中什么也不显现；事部只有三种姓；瑜伽只显现五种姓；大瑜伽的胜义中显现千尊佛和两万四千尊神等来衡量。 功德的衡量是：中观获得胜义圆满的功德；同样，事部获得三族金刚持；瑜伽在密集排列中只能获得五种姓；大瑜伽获得莲花眼等来衡量。 第二，种类有两种：计数。第一，不混合种类，从功德方面显示名称数量；阐述。解释成为上师的意义，那也有经、诀窍、理三种。智慧有自性和定义两种。其中，自性是从不共的角度安立的，那也分为场合的名称种类，轮回涅槃的一切法不舍弃好坏而平等性；什么也不成立为一边而任运成就；什么边也不舍弃而离边，和似乎被视为名称而无名言；显现为多种多样而大空性；什么也不阻碍而不生；什么也不产生而法界等，只是从自性的功德的差别部分来说出一个个名称而已。定义是：从名称的誓言声音意义的方面安立的，那也分为暂时的名称种类，轮回涅槃的一切法没有好坏而平等性；不寻找而什么也显现而任运成就；没有边的执着而离边；没有特别地安立名称而无名言；什么显现也不舍弃而大空性；没有因缘而不生，和成为一切的来源的缘故是法界等，只是从定义的功德的差别部分来说出一个个名称而已。第二，那不违背任何地具有三种根据的安住方式。
English
Madhyamaka measures emptiness as the ultimate truth, a singular emptiness free from the eight extremes of elaboration. Kriya measures the purity of mind, free from the four stains. Yoga measures the absence of elaborative signs in the equality of dharmadhatu. Maha Yoga measures by abiding in the great emptiness without abandoning any appearance. The measure of blessings is: in the ultimate truth of Madhyamaka, nothing appears; in Kriya, only about three families; in Yoga, only about five families appear; in the ultimate truth of Maha Yoga, it is measured by the appearance of a thousand deities and twenty-four thousand gods, and so on. The measure of qualities is: Madhyamaka attains all the qualities of perfected ultimate truth; similarly, Kriya attains the three families of Vajradhara; in Yoga, only about five families can be attained in the dense arrangement; Maha Yoga attains Padma Eyes and so on, which is the measure. Secondly, there are two types of
Chinese
诚然，如此一来，平等性等七者各自也因暂时的区分，如前所述，体性并非共同，并且以音声之名来表达意义的共同词语也是如此。如果说它们具备作为成立这些的理由的支分，那么，将经、诀窍、理性这三种全部融会贯通，是从续部中产生的。如《金刚镜》云：“经、誓言、诀窍、理性之，以何等量度衡量，能知彼亦成量度。”以及《次第三》云：“具基道果之法，问答立誓终穷尽，从经与诀窍理门，为欲思择故而作论述。”因此，如此一来，七个地基各自也出现经、诀窍、理性三种。以理性成立已在前述。关于经，平等性之经为，根本续云：“以平等与平等结合，安住于平等之誓言。”以及“显现与声名之诸法，以及见闻五门无论显现何，以自面自见故，无有二取之他境。无二即是大平等。”如是。诀窍为：“境心于平等之虚空中解脱，如水中月般不可得而住，不可得之自性显现种种，如来于本初即平等，证悟平等之义乃殊胜之境。”以及《现观庄严论》云：“于一切平等之坛城中，以自生智慧而放射。”如是。任运成就之经为，根本续云：“无缚无解脱之，本初任运圆满佛法。”以及“远离勤作与修持二者之戏论，乃任运成就之果。”以及，广续云：“所谓任运成就金刚之誓言是。”如是。诀窍为：“诸法无别为一，即是任运成就之果。”以及“是故非是皆是之，任何皆是任运成。”如是。离边之经为，根本续云：“以离一与多故，无边无中即如是。”以及，广续中也说“所谓离边金刚之誓言是。”如是。诀窍为：“无余非一亦非异，从何之边际完全解脱，边与中
English
Indeed, each of the seven, such as equality, also has a distinct nature as mentioned above due to temporary distinctions, and the common terms that express meaning through sound are also like that. If they possess the limbs of reasoning that establish these, then the combination of all three aspects of scripture, instruction, and reason arises from the tantras. As the Vajra Mirror says: "Whatever is measured by the valid scriptures, vows, instructions, and reason, that which knows also becomes valid." And the Three Successive Ones say: "The Dharma with its basis, path, and result, questions and answers, vows, and ultimate conclusions, from the doors of scripture, instruction, and reason, for the sake of contemplation, explanations are made." Thus, each of these seven ground-eyes also arises as three aspects of scripture, instruction, and reason. The establishment by reason has already been mentioned above. Regarding scripture, the scripture of equality is: The root tantra says: "By joining equality with equality, if one abides in the vow of equality." And, "All phenomena that appear and are spoken of, and whatever arises from the five senses of sight and hearing, because one sees one's own face with one's own self, there is no other object to be seen as dual. Non-duality is great equality." So it is. The instruction is: "The realm of object and mind is liberated into equality. It abides without being perceived like a reflection of the moon in water. The very nature of non-perception appears in various ways. The Tathagata is equal from the beginning. Realizing the meaning of equality is the supreme state." And, The Ornament of Realization says: "In the mandala of all equality, with self-arisen wisdom radiating." So it is. The scripture of spontaneous accomplishment is: The root tantra says: "Without binding, without liberation, the Buddha Dharma is spontaneously perfect from the beginning." And, "Free from the elaboration of effort and practice, it is the fruit of spontaneous accomplishment." And, The Extensive One says: "The vow called Spontaneously Accomplished Vajra is." So it is. The instruction is: "All dharmas are inseparable and one, it is the very fruit of spontaneous accomplishment." And, "Therefore, it is everything that is not, everything is spontaneously accomplished." So it is. The scripture of freedom from extremes is: The root tantra says: "By being free from one and many, without beginning or end, it is suchness." And, The Extensive One also says, "The vow called Vajra Free from Extremes is." So it is. The instruction is: "Without remainder, neither one nor different, completely liberated from whatever extreme, beginning and middle
Chinese
没有分离的远离。（藏文）这样说，因为远离边际所以没有分离，因为没有分离所以称为分离。（藏文）这样说。没有名言的教证是，《意集经》中说：无名无句不可说，言词之路已断。（藏文）这样说。一切一切有多少，仅仅是言词的名言，除此之外别无他事，自性即是本来佛。（藏文）这样说。口诀是：无名无句不可说，仅以暗示而说。（藏文）这样说。以及，法界没有名言。（藏文）这样说。大空性的教证是，《广大经》中说：以真实智慧善加观察，一切事物皆是空性。（藏文）这样说。口诀是：此经中说：见到具足一切相的大空性。（藏文）这样说。具足一切相的大空性，比佛陀更早成佛。（藏文）这样说。无生之教证是，《根本续》中说：从无生中生出一切，生起之时即无生。（藏文）这样说。不变迁的是法身，在无生法界中显现。（藏文）这样说。口诀是：自生智慧不从因生，无生自明相续不断。（藏文）这样说。法界之教证是，《广大经》中说：法界金刚之誓言是。（藏文）这样说。《根本续》中说：智慧界之如是性，成为方便之手印。（藏文）这样说。口诀是：无所缘法界等等。（藏文）这样说。此经中说：界与界是完全结合。（藏文）这样说。《总集经》中说：法界充满虚空无边际。（藏文）这样说。第三，关于修行的体性有三：胜义禅定的体性，界与智慧无别的果，以及修行的功德。第一，分为二：计数，第一是意义和禅定的真实体性；正直，胜过下乘的三种胜义谛，什么是大圆满的殊胜意义呢？在轮回和涅槃的事物显现之时，事物本身没有自性成立，因此，对于任何觉悟的心识来说，都超出了言说的范畴。未造作的如是性是自性胜义谛，无边无际的界，以及远离遮蔽而显现的是智慧胜义谛。第二，是
English
Without separation from non-existence. (Tibetan) It is said, because it is separated from the extremes, it is not separated; because it is not separated, it is called separation. (Tibetan) It is said. The scriptural authority for the absence of terms is, from the Gongdü (Wylie: dgongs 'dus): Without name, without words, unspeakable, the path of words is cut off. (Tibetan) It is said. All, all that there is, are merely verbal terms; apart from this, there is nothing to be done; the very nature is primordially enlightened. (Tibetan) It is said. The instruction is: Without name, without words, unspeakable, it is spoken only by hints. (Tibetan) It is said. And, the Dharmadhatu is without terms. (Tibetan) It is said. The scriptural authority for the Great Emptiness is, from the Extensive [Tantra]: If one thoroughly examines with correct understanding, all things are empty. (Tibetan) It is said. The instruction is: From this very [text]: Seeing the Great Emptiness endowed with all aspects. (Tibetan) It is said. The Great Emptiness endowed with all aspects, enlightened even before the Buddhas. (Tibetan) It is said. The scriptural authority for the Unborn is, from the Root Tantra: From the Unborn, all things arise; in the very arising, there is no arising. (Tibetan) It is said. Immutable is the Dharmakaya, clear in the Dharmadhatu of the Unborn. (Tibetan) It is said. The instruction is: Self-arisen wisdom is not born from causes; the unborn, self-luminous continuity is unbroken. (Tibetan) It is said. The scriptural authority for the Dharmadhatu is, from the Extensive [Tantra]: The samaya of what is called the Dharmadhatu Vajra is. (Tibetan) It is said. From the Root Tantra: The Suchness of the realm of wisdom, because it becomes the mudra of means. (Tibetan) It is said. The instruction is: Non-objective Dharmadhatu, and so forth. (Tibetan) It is said. From this very [text]: Realm with realm is completely joined. (Tibetan) It is said. From the Khokzhung (Wylie: khog gzhung): The Dharmadhatu fills the endless expanse of space. (Tibetan) It is said. Third, concerning the nature of meditation, there are three: the nature of ultimate samadhi, the fruit of the indivisibility of realm and wisdom, and the qualities of meditation. First, there are two: Counting, first is the actual nature of meaning and samadhi; Straight, what is the supreme meaning of the Great Perfection that surpasses the three ultimate truths of the lower vehicles? At the very time when things of samsara and nirvana appear, the things themselves do not inherently exist, therefore, for any mind of realization, it is beyond the scope of speech and thought. The uncreated Suchness is the ultimate truth of self-nature, the boundless realm, and the wisdom ultimate truth that is clear, free from obscurations. Second, it is