English
How should one understand the object of examination? Attachment to the suffering of the past in the mind, That itself cannot be gone. If measuring the appearance of the past, Then first it becomes hidden. Likewise, the things of samsara as well, Which should be measured, appearance or examination? The nature of appearance itself, Is not the object of speech, because it is the appearance of awareness. The object of measurement is not awareness, for beings, It is not an object, like an established extreme view. Examination operates internally, It is not awareness relying on four applications. However, even within oneself, After observing, that which is to be subdued, Is the moment of false conceptual proliferation. The previous moment has passed, the later moment has not arisen, It is not appropriate to examine relying on it. Since the present moment is unstable, If each abides in separation, It is not appropriate to examine the cessation of attachment. The object of measurement that must be established is, Of samsara and nirvana, It is not desired to be its own nature. Thus, due to attachment to the internal, What is not there externally appears to be there. Relying on both attachment and view, The moment of knowing that that, Now, now directly cut off. At the time of view, due to the change of abiding, Even doubting that there is no object of measurement, Is not the common object of attachment's knowing. The moment of abiding change is knowing itself. Therefore, since the object and mind are not mixed, There is no fault in measuring attachment's appearance. However, even the attachment of mental change, Does not cease simultaneously with the moment. At that time, there should be no basis for examination. If doubting, the objects of attachment, Because they are not always pure, Even if each operates separately, the object of attachment is seen. Oneself and the common characteristics, all without exception, Are confused because they are the objects of initial wisdom. In short, the four times of complete imputation, And all the names of the past and suffering, In reality, due to attachment, they appear to be, Relying on them, one can find the extreme of confusion. Thus, for oneself and the common, Two and two also appear, from the continuum itself, Saying the nature of the common is, Impermanence, suffering, emptiness, selflessness. The nature of common attachment and hatred is, If thoroughly examined with true reality, It is the nature of complete purification, Thus, the two common natures are spoken of. Saying one's own nature is, Phenomena, self, and things, Examining the existence of essence, etc., Discrimination becomes the space of illusion, From the continuum itself of false conceptual proliferation, The five afflictions such as ignorance, Rely on self-characteristic complete imputation. Due to the holding and changing of each's energy, Great skillful means.
Chinese
从中生出种种显现。 因此，自明自现的缘故， 自之体性即是真如。 如是自共善与恶， 于所量宗派中已授记。 之后，应作决定之法， 即是能诠彼性之名言， 以及决定彼性之法， 于事物假名之上， 依之而作决定也。 其中，如实性之决定， 乃是以如实宣说之语词， 如白以白所表诠一般， 以离思离言诠显彼性。 其又如何如续中所说： 无有根本之心性， 非男非女亦非俱， 无相非种亦非族， 非色非形亦非处， 亦非任何余事物。 真如即是法界智， 乃是方便手印之本源， 从方便生方便，方便无量， 一切无余皆清净， 自之法界无他异， 无有乐与非乐等， 一切于法界中味一体， 于如实性之坚固中， 如实之性如是说。 说者听者二皆无， 于真如中真实住。 乃是一切之生处，作者也， 由彼未作何事物？ 非色非形亦非族， 极难思议谁能测？ 菩提心之明点者， 周遍一切不住留， 非色处所亦非形， 殊胜功德之精髓， 非是分别念之境。 所谓菩提心者， 从何而来往何去？ 唯是无念自明觉。 平等之义又是如何？ 平等自性亦非有， 诸法于彼无有法， 超离分别言思境。 真如即是法界智， 是故有法亦无法。 不为谁缚亦无缚， 亦无所缚之事物。 无缚亦无解脱者， 本来自成圆满佛法。 续中如是宣说故， 不观缚之自性故， 不欲以各别念解脱。 无量缚解脱之宣说， 无谬解悟衡量之胜， 彼亦是真实之名言。 法性离戏绝思言， 诸佛菩提及上师， 为不欺诳故仅是真说， 体性如是即是思之边。
English
From it arise various manifestations. Therefore, because of self-awareness and self-appearance, One's own nature is suchness. Thus, self and common, good and bad, are prophesied in the measurable philosophical tenets. After that, what needs to be determined is the term that represents that very thing, and the method of determining that very thing, relying on the term known as "entity," that is how determination is made. Among these, the determination of suchness is through words that express the basis as it is, like white being represented by white. That very thing is represented by being beyond thought and expression. And how is it taught in the tantras? The nature of mind, without a root, is neither male nor female, nor neuter. It is without characteristics, not a lineage, not a family. It is not a color, not a shape. It is not a place, it is nothing at all. Suchness is the wisdom of the sphere of reality, the source of all mudras of skillful means. From skillful means, skillful means arise, skillful means are immeasurable. All without exception are completely pure. Because there is no other than one's own sphere of reality, there is neither happiness nor unhappiness. Everything is of one taste in the sphere of reality. In the strength of suchness, the nature of reality is spoken of in this way. There is neither speaking nor listening. In suchness, reality is present. It is the source and the maker of all. There is nothing that it has not made. It is not color, shape, or family. It is very difficult to fathom; who can comprehend it? The bindu of the mind of enlightenment is all-pervading and non-abiding. It is not color, place, or shape. The essence of supreme qualities is not the object of philosophical reasoning. What is called the mind of enlightenment does not come from anywhere, nor does it go anywhere. It is just non-conceptual self-awareness. What is the meaning of equality? Equality is not any kind of nature. Things are without things in themselves. It is beyond the realm of conceptual thought and expression. Suchness is the wisdom of the sphere of reality. Therefore, it is both entity and non-entity. It is not bound by anyone, nor is it unbound. There is nothing to be bound. Without bondage and without liberation, the Dharma of the Buddha is spontaneously perfect from the beginning. Because it is taught in the tantras in this way, because the self-nature of bondage is not observed, one does not desire liberation through individual thoughts. By teaching the immeasurable absence of bondage and liberation, the unsurpassed measure of unerring understanding is also the term of truth. The nature of reality is free from elaboration, beyond thought and expression. The Buddhas, Bodhisattvas, and Lamas are only truthful because they do not deceive. In essence, that is the limit of thought itself.
Chinese
所说之义当衡量，依凭名言之歌诀，以智慧、因缘、词句而观察，彼亦以四种理路而立定。彼彼亦有共同与不共同，以譬喻与表相安立其体。首先所说衡量之义，以清净之觉、平等之真、自性之因，立定自生智慧之理。非是分别之境故而确定。以分别衡量为何因？以因相同与字形之理，加持与现量，以四种胜妙了悟，一切圆满正觉大王，从续部中生故以此衡量理。原始佛陀住于心中，外内情器世间各自，从因所成之故，为使一人解脱恶分别，从续部中先说，其他所说如下：四方四隅上下十方，自生大者周遍一切。自生彼者非是实物，乃一切手印之因。无作恒常之刹那，彼之未作任何亦无。根本无有，自性空性，不可观察种姓与血统。从无种姓、颜色、形状中，外内情器一切显现。放射之根本即是如是性，从彼生起能知，如是等等确定之教证，以理路说而生起信解。因此轮涅情器诸法，如面容改变而面容不移般，一切事物显现为觉性之故，本体即是因。我之行境显现一切，自之阿赖耶即是如是性，因如何观看而显现。心性光明一体亦，以理安立为胜义谛。字形之理乃阿、欧、吽，以三字音声形象表示，以身语意了悟为果。彼亦如此说道：诸法如何观察思量般，转变故心显现一切体性，心性非是觉等等，无有未生起如此者刹那。未生起文字是义之语，因言说与相似显现故而确定。胜义自性中乃大方便，放射无断是智慧，显现空性方便与智慧义，无别乃欧，是法身。彼即是五智圆满，空性之
Chinese
智慧无实体。 如镜智慧无分别。 平等智慧无好坏。 各自了知不杂乱。 行事精进至究竟。 因此，嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）表示意义和形状。 殊胜的胜义谛和世俗谛二者， 以证悟的见解加持， 如瓦拉纳西的彩布。 在证悟的行境中双运。 为了加持而加入声音。 经续中说： 如用白色颜料改变颜色一样， 毒药也能变成药物一样， 同样，三毒即是菩提， 将五道众生置于菩提道上。 如是，以三种方式的陈述， 所见为何，即是智慧之眼。 那也是现量，非由他者所欺骗， 并非脱离声音、词语的执着。 非境，自明，无真假之分。 以智慧之深邃，献上现量。 不依赖名、词、声音， 在智慧深处去理解。 为了证悟和已证悟的缘故， 因此，以名称的方式加入声音。 那么，以三真谛的次第， 为了直至究竟的证悟次第， 以理安立理由是相违的。 应视为见解体性的次第。 虽然依靠而见基， 但以三者见三者而至究竟的缘故， 对于能作者的陈述没有疑惑。 确定是殊胜的觉性。 因此，意义和理由也是， 体性相同，以方法区分。 例如，如同火和热， 水和湿润一样。 所有关于见解的名称的陈述， 以自性、体性的法性， 所表示的部分各自显示， 无论说什么，名称数量体性一。 清净也以三和四来衡量， 器、情、续都清净证悟， 清净、平等三种都已了知意义并修习， 如是说，故在此提及。 清净三、真谛三、真谛四等， 平等四五的场合会讲解， 以方式来分别考察清净和平等。 为了自在地掌控和享用， 自、他和他者的相续， 极清净无上乘之最。 如果舍弃清净的显现， 所谓一切清净， 并非是事物清晰的清净， 而是在显现享用中清净。 诸法完全清净， 以四种方式显现意义的证悟。 诸因完全清净， 果也完全清净。
English
Wisdom has no substance. Mirror-like wisdom has no discrimination. Equality wisdom has no good or bad. Each knows distinctly without confusion. Actions are diligent and reach completion. Therefore, Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: 嗡) represents meaning and form. The supreme ultimate truth and the conventional truth, With the blessing of realized view, Like the colorful cloth of Varanasi. In the realm of realized conduct, union occurs. For the sake of blessing, sound is added. As it is said in the tantras: Just as white paint changes color, Just as poison can become medicine, Likewise, the three poisons are enlightenment, Placing the five realms of beings on the path to enlightenment. Thus, with the statement of three aspects, What is seen is the eye of wisdom. That is also direct perception, not deceived by others, Not merely clinging detached from sound and words. Not an object, self-luminous, without distinction of truth and falsehood. With the depth of wisdom, offer direct perception. Without relying on names, words, or sounds, Understand in the depths of wisdom. For the sake of realizing and having realized, Therefore, sound is added in the manner of a name. Then, with the order of the three truths, For the sake of the order of realization until completion, Establishing reasons is logically contradictory. It should be regarded as the order of the nature of the view. Although seeing the basis depends on reliance, But because the three see the three and reach completion, There is no doubt about the statement of the agent. It is certain that it is the supreme awareness. Therefore, meaning and reason are also, Same in essence, distinguished by method. For example, just like fire and heat, Water and moisture are the same. All statements about the categories of view, With the Dharma nature of self and essence, The parts represented are shown separately, Whatever is said, the number of names is one in essence. Purity is also measured by three and four, The container, contents, and continuums are all purified and realized, Purity, equality, and the three are all understood in meaning and practiced, As it is said, therefore it is mentioned here. The three purities, the three truths, the four truths, etc., The occasions of equality four and five will be explained, Examine purity and equality separately by means. In order to freely control and enjoy, The continuum of self, others, and thoughts, The most supreme of the utterly pure unsurpassable vehicle. If abandoning the appearance of purity, So-called all is pure, It is not the clear purity of things, But purity in appearance and enjoyment. The complete purity of all dharmas, The realization of meaning is manifested in four ways. The causes are completely purified, And the result will be completely purified.