English
When appearing, it itself is the untransformed, unpolluted essence, originally enlightened in Bodhi, and whatever appears does not go beyond the nature of reality. As it says in "Dangerous Path": "All phenomena are self-aware and self-manifesting, there is nothing to abandon and no antidote. Since there is no other dharma outside of oneself, even in the evil realms, it is unborn nature. The appearing world, vessel and essence, is the Dharmakaya." Also, as it says in the Sutra: "Lord of Lanka, what is the nature of reality? It is the very nature that is not transformed anywhere." Also, as it says in "Clear Radiance": "No matter how demons transform, they do not go beyond the meaning of the essence." Also, as it says in the Sutra: "All, all that exists, are merely expressions of words, there is nothing to do here, the very nature is originally Buddha." Thus it is said. Temporarily, all external and internal phenomena are clear and apprehended, and their respective natures are not confused. As it says in "View of Emptiness": "Temporary dharma nature, confused appearance, own nature, earth is solid, water is wet, fire is hot, wind moves. Hatred universally torments consciousness, etc., universally unmixed, originally appearing separately." Thus it is said. The reasoning of action is also to understand and distinguish and then explain. Understanding is being able to function and do its work. Distinguishing is that fire can perform the function of cooking, etc., and the function of producing temporary results when causes and conditions come together, and the function of the manifestation of each result when wisdom and dharma come together, etc., are temporary and ultimate functions. Again, it says: "When temporary actions and conditions come together, it is reasonable to manifest different results." There are also two types of dependent reasoning, understanding is that any dharma is established in dependence on what. Distinguishing is that size, length, inside and outside, height and lowness of vehicles, etc., temporarily and ultimately, etc., all must be understood to measure one by relying on another. As it says in "Lamp of Wisdom": "Temporary ultimate cause and effect, etc., rely on one to measure another." Thus it is said. The reasoning of establishing validity is, as it says in "View of Emptiness": "With this, establish valid reasoning, sound, measure, dharma." Therefore, one must understand by symbolizing through sound, and understand by determining the meaning with valid measure. The former is that it also aims at meaning and arises from sound, and appears harmonious.
Chinese
通常所说，显现执着由此而成立。因此，需要一个缘于意义，一个生于声音，一个显现一致，一个通常所说，一个对意义显现执着。如果不对意义进行专注，就无法了解意义的专注点，因此需要一个对意义进行专注。如果不是从声音中产生，就无法表达意义，因此需要一个生于声音。如果显现的方式不一致，就无法确定，因此需要一个显现一致。如果没有一个通常所说的，就不知道在说什么，并且意义会变得错误，因此需要一个通常所说的。如果不显现执着，意义就无法达到最终，因此需要一个熟悉并执着于意义。无论表达暂时的还是究竟的意义，都应该通过这四个方面来表达和理解，并且应该结合各自的情况来理解。通过意义的量来确定，也有理解和区分开来显示。理解是，依靠标志来证明或理解意义的特征。区分是，通过量，现量和比量，可以证明自相和共相的形态是合理的。因此，依靠现量的标志来理解事物自身的特征，依靠比量的标志来证明事物一般的特征。第一种是，现量一般的理解，区分开来理解事物自身的特征。第一种是，按照自宗的观点，对于所取境没有错乱，或者认为是无分别且没有错乱，也应该理解其中的含义。按照密宗的观点，最究竟的显现被称为光明。正如经中所说：显现不分别，意义不迷惑。因此，也应该对显现不迷惑。也应该了解这两者的含义。区分是，通过共同一般的现量，以及特殊的密宗现量的量，来理解一切法本来就是佛。前者是，现量，根，意，自证，瑜伽四种。其中，根的现量是，在世间共称的无损根的根上显现。意的现量是，在意的境中显现并成立。自证的现量是，通过自证的智慧来理解和显现。
English
Commonly said, it is established by manifesting attachment. Therefore, one needs to focus on the meaning, one arises from sound, one appears consistent, one is commonly said, and one manifests attachment to its meaning. If one does not focus on the meaning, one cannot understand the focus of the meaning, so one needs to focus on the meaning. If it does not arise from sound, it cannot express the meaning, so one needs one that arises from sound. If the ways of appearing are inconsistent, it cannot be determined, so one needs one that appears consistent. If there is not one that is commonly said, one does not know what is being said, and the meaning will become wrong, so one needs one that is commonly said. If one does not manifest attachment, the meaning cannot reach the end, so one needs one that is familiar with and attached to the meaning. Whether expressing temporary or ultimate meaning, it should be expressed and understood through these four aspects, and it should be understood in conjunction with their respective circumstances. To determine by the measure of meaning, there is also understanding and distinguishing to show. Understanding is, relying on signs to prove or understand the characteristics of meaning. Distinguishing is, through valid cognition, direct perception, and inference, it is reasonable to prove the forms of self-character and general character. Therefore, relying on the sign of direct perception to understand the characteristics of things themselves, and relying on the sign of inference to prove the general characteristics of things. The first is, the general understanding of direct perception, distinguishing to understand the characteristics of things themselves. The first is, according to the tenets of the characteristic, there is no confusion about the object to be grasped, or it is considered non-conceptual and without confusion, and its meaning should also be understood. According to the tantric tradition, the ultimate clarity is called luminosity. As it says in the text: Appearance without conceptualization, meaning without confusion. Therefore, one should also not be confused about appearance. The meaning of these two should also be understood. Distinguishing is, through the measure of common general direct perception, and the special secret mantra direct perception, to understand that all dharmas are enlightened from the beginning. The former is, direct perception, sense, mind, self-awareness, and yoga are counted as four. Among them, the direct perception of the senses is, appearing on the face of the faultless sense of the world's common measure. The direct perception of the mind is, appearing and established in the realm of the mind. The direct perception of self-awareness is, understood and clear by the wisdom of self-awareness.
Chinese
瑜伽的现量是，体验空性和无我的意义。行者体验自己宗派的意义，并且了解共同的佛法和自己的特征。 龙树菩萨的《中观论》中说： “没有损害的六根，世间所认知的事物，对于世间来说是真实的，其余的，被认为是与世间相违背的。” 特别是，密咒是通过现量的量度来认知的，而比量无法现量地认知密义。 第一种是，在《广大》和《支分》中说：“一切自证菩提心，这被说为圣言的量度。” 以及在《圆满智慧》中说：“具足殊胜明觉的善逝之语，通过自生量而显现。” 以及在《龙钦》中说：“以智慧甘露摧毁轮回，如骤雨般猛烈降临，自生自显的自性，彻底摧毁六道众生的城市。” 因此，通过自证的量度来现量地认识，并通过理由来确定，从而现量地认知。 第一种是，通过四种现量等来直接认识。其中，通过根的现量，五门无二自明觉性赤裸显现，通过意的现量，动摇的相状自然解脱，通过自证的现量，内外无二觉性自显现，通过瑜伽的现量，诸法不杂圆满平等自然解脱地认识。 认识到这些就是无碍化身，无生法身，无二报身，以及五身任运成就。 第一种是，在《无边虚空》中说：“根的赤裸显现，法性光明，显现广大觉性的虚空。”以及“无碍大悲的化身是，不定的身，显现任何事物。” 第二种是，通过自生自解的法性，压倒一切相状。 以及“不变法身，在无生法界中显现。” 第三种是，智慧自显法性虚空，无遮蔽内外无别地显现。以及“自身的游戏是报身，
English
The direct perception of yoga is the experience of emptiness and selflessness. The practitioner experiences the meaning of their own school of thought and understands the common Dharma and their own characteristics. In Nagarjuna's Madhyamaka, it says: "The six unimpaired faculties, whatever is perceived by the world, is true for the world itself, and the rest is considered to be contrary to the world." In particular, the secret mantra is to be realized by the measure of direct perception, and inference cannot directly perceive the secret meaning. The first is, in the Extensive and the Subsidiary, it says: "All self-awareness is Bodhicitta, this is said to be the measure of scripture." And in the Perfection of Wisdom, it says: "The Sugata's speech, endowed with supreme awareness, is clearly revealed by the self-arisen measure." And in Longchen, it says: "With the nectar of wisdom, destroy samsara, like a sudden downpour, and with the power of self-arisen and self-manifesting nature, completely destroy the city of the six realms." Therefore, it is directly recognized by the measure of self-awareness, and it is determined by reason, thereby directly realizing it. The first is, it is directly recognized by the four direct perceptions, etc. Among them, through the direct perception of the senses, the five gates of non-duality, self-illuminating awareness, are nakedly seen; through the direct perception of the mind, the moving characteristics are naturally liberated; through the direct perception of self-awareness, the non-duality of inner and outer awareness is self-manifesting; through the direct perception of yoga, all dharmas are unmixed, completely perfect, and equanimity is naturally liberated. Recognizing these is the unceasing Nirmanakaya, the unborn Dharmakaya, the non-dual Sambhogakaya, and the spontaneous accomplishment of the five Kayas. The first is, in the Vast Expanse, it says: "The naked seeing of the senses, the clarity of Dharmata, the expanse of awareness is vast." And "The emanation of unceasing compassion is, the uncertain body, appearing as anything." The second is, through the self-arisen and self-liberated Dharmata, all characteristics are overwhelmed. And "The unchanging Dharmakaya, is clear in the unborn Dharmadhatu." The third is, the wisdom self-arisen Dharmata space, is clear without obscuration, without inner or outer. And "The play of oneself is the Sambhogakaya,
Chinese
显现圆满报身您所宣说。又说：烦恼与智慧不可分，不了解时有三界，了解时是三身之界，本来如此无需寻。又说：三身无有间断故，边之执着自解脱。第四：自生智慧广大如虚空，一切皆融入其中，不杂圆满为乘之庄严，显现种种，然亦未曾动摇五身之界。如是说。这些各自的传承、经文、口诀和介绍是，从上师口诀中可知晓。此外，将烦恼介绍为智慧，痛苦介绍为安乐，众生介绍为佛。龙钦巴尊者说：智慧者也重视烦恼，以烦恼束缚之绳索，确定自生智慧，于二取不存之界中确定，深信自解脱。大乐者也重视痛苦，以痛苦执着之相，确定无执大乐，于二取不存之界中确定，深信自解脱。以众生显现为实有，确定无实之佛，于二取不存之界中确定，深信自解脱。如是说。如是等等，将显现介绍为身的坛城，声响介绍为语的坛城，觉知介绍为意的坛城，将三谛介绍为三身，将三闲暇介绍为三身，以五大成佛等等，对于具足业和缘分，成为殊胜根器者，乃是直接介绍佛之密意，如《心髓》中说：四时十方任何处，亦不能寻得圆满佛，自心即是圆满佛，莫于他处寻觅佛。经中说：总集秘密之甚深意行，自生自明现前显现时，即说见彼自生智慧。又《普贤根本续》中说：如何显现即如是，于此谁亦莫作修正，于无作平等之王中，安住于无分别法身之密意。以及《普贤智慧力显现续》中