English
Four After not using, one after using. Thus it is. Thus, the reasoning of the incarnation that can be studied has two types: the valid canonical reasoning and the reasoning of similar sound and different meaning. The first also has four types: the reasoning of four realizations, the reasoning of three purities, the reasoning of four equalities, and the reasoning of great self-nature. The first is: In this itself, it says: The same cause and the form of letters, blessings and direct perception, with the four kinds of perfect realization, all are manifestly perfect great kings. Therefore, with the reasoning of the four realizations, all dharmas are determined to be the inseparable truth. Here, in order to determine the mind of dualistic grasping that appears and clings to samsara and nirvana as non-duality wisdom, the clinging of dualistic grasping is taken as the object to be measured, and with the reasoning of the same cause as the measure, it is determined as self-nature unborn. Similarly, the clinging part of the established tenet that was previously determined is taken as the object to be measured by the subsequent reasoning, and measured by the reasoning of the form of letters, blessings, and direct perception, in what order, self-nature unborn, playful undying, essence inseparable, characteristics beyond mind are determined, which is the tenet. How to measure? All dharmas included by samsara and nirvana, the self-nature spontaneously arising wisdom, in the realm of unborn, the cause is the same, thus, from realization and non-realization, samsara and nirvana appear separately, but other than that, it is not established as two, therefore, it is the reasoning of the same cause. The radiance of self-nature unborn, the dharma, playful undying, in the mandala of body and wisdom, is self-appearing, the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) itself, which cannot be represented, appears as many letters that can be represented, and is realized by representing, is the reasoning of the form of letters. Self-nature unborn and playful undying, the two dharmas, although there is a sequence in words, yet with the power of realizing them as inseparable, that essence is inseparable, arising from the power of the blessing of realization, the excellent ultimate seven treasures, the essence of self-nature spontaneously accomplished, its appearance and disappearance, outer vessel and inner essence, in the mandala of body and wisdom, is self-appearing.
Chinese
这是加持的理证。无别之真如法性，是超越心识范畴的，因为如自证现量般，在无有对境的自明中，了悟其离于思与言，如是即是现量之理证。以四种善为了悟，以这四种理证衡量，一切皆是圆满正觉大王。如是说，一切法皆于自证现量中圆满，故能自在清净无边的显现，因此称为大王。第二是清净三之理证，由“器情续皆悟净”一句所诠释。具体来说，显现之外内诸法，其法性，本即于身智坛城中成佛，因其具足清净三故。即器为五大，清净为五母；情为五蕴，清净为五父；续为八识聚，清净为五智。如是，于此经中亦云：“自他与分别之流，极净无上乘之胜。”第三是平等四之理证，由“等二超等二之，坛城普贤之刹土”一句所诠释。如是，显现诸法，其法性，本即于法身中成佛，因其具足平等四故。平等四者：于人显现为人，是为真实世俗谛；于柱显现为人，是为虚妄世俗谛，二者皆于显现如幻中平等；断除少分戏论，如了悟苗芽非由自生，是为有相之胜义谛；断除一切戏论，如苗芽非由自生，亦非由他生，如是断除四边戏论，是为无相之胜义谛，二者皆于无生中平等。以上二者，是共同之平等二。超胜之平等二者，如中观二谛中所说：“显现虽似，然作用异，以具力与不具力，而分真实与非真实世俗。”如是，显现而能起作用者，是为真实世俗谛；显现而不能起作用者，是为虚妄世俗谛，二者皆由不清净而显现虚妄世俗谛，故二者皆是身智之
English
This is the reasoning of blessing. The Dharmata of indivisible truth is beyond the realm of mind, because, like self-awareness, in the self-illumination without an object, it is realized to be free from thought and expression, as such, it is the reasoning of direct perception. By the four kinds of good understanding, by measuring with these four reasonings, everything is the Great King of Perfect Enlightenment. As it is said, all dharmas are perfected in the direct perception of self-awareness, therefore, being able to control the appearance of pure infinity, it is called the Great King. The second is the reasoning of the three purities, which is explained by the phrase "Vessel, essence, and continuum are all realized as pure." Specifically, the external and internal dharmas of appearance, their dharmata, are originally enlightened in the mandala of body and wisdom, because they possess the three purities. That is, the vessel, the five elements, are purified as the five mothers; the essence, the five aggregates, are purified as the five fathers; the continuum, the eight collections of consciousness, are purified as the five wisdoms. As such, it is also said in this very text: "The stream of self, other, and discrimination, is the most pure and supreme vehicle." The third is the reasoning of the four equalities, which is explained by the phrase "The mandala of the two equalities and the two superior equalities is the realm of Samantabhadra." As such, the appearing dharmas, their dharmata, are originally enlightened in the Dharmakaya, because they possess the four equalities. The four equalities are: appearing as a person to a person is the true conventional truth; appearing as a person to a pillar is the false conventional truth, both of which are equal in the illusory appearance; cutting off a small amount of elaboration, such as realizing that a sprout does not arise from itself, is the relative ultimate truth with aspects; cutting off all elaboration, such as a sprout not arising from itself, nor from others, thus cutting off the elaboration of the four extremes, is the absolute ultimate truth without aspects, both of which are equal in non-arising. The above two are the two common equalities. The two superior equalities are, as stated in the Madhyamaka two truths: "Although similar in appearance, their functions differ, the distinction between true and untrue conventional truth is made by their ability or inability to function." As such, that which appears and is able to function is the true conventional truth; that which appears and is unable to function is the false conventional truth, both of which appear from impurity as the false conventional truth, therefore, both are the body and wisdom of
Chinese
在轮涅平等中，一切法以各自的自性为空性的无遮空性，即是名言谛；心性无任何实体的法界，融入原始双运的非遮空性，即是非名言的胜义谛。二者皆是胜义七宝，自性因中任运成就，是平等之上的平等二者，此为四平等的理证。第四，大自在的理证是：“自生智慧无处显现。”所指出的那样，也就是轮回与涅槃的一切法，作为所立宗，虽然从显现方式来看显现为多种多样，但从实有方式来衡量并非如此，因为心性是无生自生的广大智慧，本来就安住于一体的自性之中。如《总集论》所说：“此诸显现皆各自，无自性之识之自性，自生智慧无处显现。”第二，语音相同意义相异的理证是：共同的乘中舍弃和修持五毒，而在本乘中以不成立自性来观察，这是意义相异。如果以理证来成立，则五毒作为所立宗，并不真实成立，因为各自的自性为空性。如是说。如是，通过衡量之理证而确定，自性、因、传承、安住方式之义显现，即是宗派。如《道次第》所说：“如海清澈之影像，不依于声音及作意，自明无缘离三者，自显不动而安住，决定胜解于何处，听闻思维修持终。”以及《怖畏电光》所说：“现量以理而决断，瑜伽士达于地道位。”如是说。何者是密咒之宗派等易解。第二，加入缘起的体性是三摩地。其中有信解修和决定圆满二者。信解修是：以总义之相，信解作为道用。决定圆满是：修习各道之三摩地五种体验达到究竟。其中五种体验是，在《毗玛拉之手印禅定释》中说：“动、得、习、稳、至究竟，是禅定体验之生起方式。”其中第一，动摇之体验是：最初安住如悬崖之流水。
English
In the equality of samsara and nirvana, all phenomena are the emptiness of non-affirming negation, empty of their own essence, which is the conventional truth; the nature of mind, the dharmadhatu without any entity, merges into the primordial union of non-affirming negation, which is the ultimate truth beyond convention. Both are the seven precious jewels of ultimate reality, spontaneously accomplished in the nature of the cause, the two equalities that are above equality. These are the reasonings for the four equalities. Fourth, the reasoning of the great self is indicated by: "Self-born wisdom appears nowhere." That is, all phenomena of samsara and nirvana, as the subject of proof, although they appear in various ways from the perspective of appearance, they are not so when measured from the perspective of reality, because the nature of mind is the great unborn, self-born wisdom, which has always abided in the nature of oneness. As the Samputa Tantra says: "All these appearances are each, the nature of consciousness without self-nature, self-born wisdom appears nowhere." Second, the reasoning of homophones with different meanings is that in the common vehicle, the five poisons are abandoned and practiced, but in this vehicle, they are viewed as not established in their own nature, which is different in meaning. If it is established by reasoning, then the five poisons, as the subject of proof, are not truly established, because their respective essences are empty. Thus it is said. Thus, by determining through the reasoning of measurement, the meaning of self-nature, cause, lineage, and abiding is directly realized, which is the tenet. As the Lamrim says: "Like the reflection of a clear ocean, without relying on sound or mental activity, self-awareness is directly perceived, free from objects, self-luminous, free from the three, abiding immovably, wherever certainty is attained, the ultimate view is reached through hearing, thinking, and meditation." And as the Ngamchok says: "When certainty is reached through direct reasoning, the yogi attains the bhumis." Thus it is said. Whatever is the tenet of mantra, etc., is easy to understand. Second, the characteristic of entering conditions is samadhi. Among these are faith-meditation and definitive completion. Faith-meditation is: taking faith in the general meaning as the path. Definitive completion is: training in the five experiences of samadhi of each path to reach the ultimate. Among these five experiences, in the commentary on the Mudra of Vimalamitra's Meditation, it says: "Movement, attainment, habituation, stability, and ultimate completion are the ways in which the experiences of meditation arise." Among these, the first, the experience of movement, is: the initial abiding is like the flowing water of a steep cliff.