Chinese
所谓的“贪着”，是指对前面所说的法产生贪恋，想法等等也是如此。所谓的“对自性之贪着行”，是指对诸法的自性产生贪恋。所谓的“对自性不合之贪着行”，是指有些人贪着某些事物，有些人贪着另一些事物，即贪着的存在方式不同。所谓的“安立之贪着行”，是指对将十二部经安立于世间产生贪恋。所谓的“由过去边之因缘而生贪着行”，是指忆念过去那些会产生贪恋的对境，从而生起贪恋。所谓的“由未来边之因缘而生贪着行”，是指心想未来也能遇到像这样的悦意之色，从而生起贪恋。所谓的“由现在生起之因缘而生贪着”，是指与现在生起贪恋的因缘相遇，从而生起贪恋。所谓的“于有情内之贪着”等等，是指贪着禅定的滋味，并且存在贪着五种欲妙功德的情况。或者说，内心对生起贪恋的可能性更大，但在外表上看起来不像贪恋。所谓的“于有情外之贪着”等等，是指对外在的欲妙功德贪恋的可能性更大，而没有贪着禅定的滋味，或者外在的行为看起来更像是贪恋，但内心对贪恋的可能性不大。所谓的“于有情内之贪着”等等，是指既贪着禅定的滋味，也贪着外在的对境，或者内心对贪恋的可能性很大，外表看起来也像是贪恋的可能性很大。与此相反，所谓的有情内心既没有贪恋，外在也没有贪恋，即对禅定的滋味和外在的对境两者都没有贪恋。“趣入”是指心趣入于贪恋的对境，或者指贪着行的方式、自性或分类的意思。“以趣入之门”是指用这种方式来类推的意思。对于嗔恨和愚痴的行，也像贪着行的方式一样，可以与“虚假的嗔恨行”等等结合起来。对于平等性...
English
The so-called "attachment" refers to being attached to the Dharma mentioned earlier, and thoughts and so on are also the same. The so-called "attachment practice to self-nature" refers to being attached to the self-nature of all Dharmas. The so-called "attachment practice to dissimilar self-nature" refers to some people being attached to certain things, and some people being attached to other things, that is, the way attachment exists is different. The so-called "establishment attachment practice" refers to being attached to establishing the twelve parts of scriptures in the world. The so-called "attachment practice caused by past causes" refers to remembering the past objects that can cause attachment, thereby generating attachment. The so-called "attachment practice caused by future causes" refers to the mind thinking that in the future, one can also encounter such a pleasant form, thereby generating attachment. The so-called "attachment caused by present causes" refers to encountering the causes that generate attachment in the present, thereby generating attachment. The so-called "attachment within sentient beings" and so on, refers to being attached to the taste of meditation, and there is a situation of being attached to the merits of the five desires. Or, the possibility of generating attachment in the heart is greater, but it does not appear like attachment on the outside. The so-called "attachment outside sentient beings" and so on, refers to the possibility of being more attached to external desirable qualities, and not being attached to the taste of meditation, or the external behavior looks more like attachment, but the possibility of attachment in the heart is not great. The so-called "attachment within sentient beings" and so on, refers to being attached to both the taste of meditation and external objects, or the possibility of attachment in the heart is very high, and the appearance looks like the possibility of attachment is also very high. Conversely, the so-called sentient beings have neither attachment in their hearts nor attachment on the outside, that is, they are not attached to either the taste of meditation or external objects. "Entering" means that the mind enters the object of attachment, or it refers to the meaning of the way, nature, or classification of attachment practice. "By the gate of entering" means to extrapolate in this way. For the practice of hatred and ignorance, like the way of attachment practice, it can be combined with "false hatred practice" and so on. For equality...
Chinese
“行”是指贪欲、嗔恨、愚痴三种，无论大小都平等。“心之趣入”是指最初生起贪欲之心时就知晓。“知其流注”是指知晓实际在行贪欲之事。“知晓随其所宜而说法”是指知晓应向什么样的众生宣说什么样的法，例如知晓应向有贪欲者宣说修习不净观等。“知晓不逾越时节”是指知晓众生何时成熟、何时应说法，并如是使其成熟和说法。“如实知晓器之差别”是指知晓什么样的众生是什么法和什么乘的法器。“知晓说法具有果实”是指知晓所说的法最终是有意义且能产生果实的，并宣说这样的法。“知晓无缺无余地说法”是指知晓所说的法不应有增减，即如实宣说。“如实了知各种法”已经宣说完毕。为了宣说“知晓名言”，宣说了“其中，何为如实了知各种决定性的词语”等。所谓“知晓趣入一切众生的语言”是指知晓众生各自的语言是什么。“语言”是指各种不同的语言。“声音”是指口语的声调。“音调”是指声调本身悦耳与否的区别。“词语的途径”是指众生各自的文字。“决定性的词语”是指因为有障碍而称为色等。“表示”是指能够表达意义、词干完整的词语。“行为”是指众生各自的行为，或者对某个事物赋予什么名称。此外，“如实了知各种决定性词语的这些行为”等，是指对决定性词语的数量进行安立、对补特伽罗进行安立、对时间进行安立，以及知晓文字的表达，甚至知晓一个集合，应知晓是通过三个经文的词语按顺序进行阐述的。为了阐述如实了知各种决定性词语的其他类别，又说“此外，决定性的词语是……”
English
"Conduct" refers to the three: desire, hatred, and ignorance, all of which are equal in magnitude. "Entering with the mind" means knowing when the mind of desire first arises. "Knowing the flow" means knowing that one is actually engaging in desire. "Knowing how to teach the Dharma appropriately" means knowing what Dharma to teach to which beings, such as knowing to teach the contemplation of impurity to those with desire. "Knowing not to exceed the time" means knowing when beings are ripe and when to teach the Dharma, and accordingly causing them to ripen and teaching the Dharma. "Knowing the differences in vessels as they are" means knowing which beings are vessels for which Dharma and which vehicle. "Knowing that teaching the Dharma has fruit" means knowing that the Dharma taught is ultimately meaningful and will produce fruit, and teaching such Dharma. "Knowing to teach the Dharma without deficiency or excess" means knowing that the Dharma taught should not be increased or decreased, but taught as it is. "Knowing each Dharma correctly" has been explained. In order to explain "knowing terminology," it is said, "Among these, what is the correct knowledge of each definitive word?" and so on. "Knowing how to engage in the language of all beings" means knowing what the respective languages of beings are. "Language" refers to the various different languages. "Sound" refers to the tones of speech. "Intonation" refers to the difference between whether the tone itself is pleasant or unpleasant. "The path of words" refers to the respective letters of beings. "Definitive words" refer to things like form, which are called such because they have obstruction. "Expression" refers to a complete stem of words that can express meaning. "Behavior" refers to the respective behaviors of beings, or what name is given to a certain thing. Furthermore, "These behaviors of correctly knowing each definitive word," and so on, refer to establishing the number of definitive words, establishing persons, establishing time, and knowing the expression of letters, even knowing a collection, which should be understood as being explained in order through the words of three sutras. In order to explain other categories of correctly knowing each definitive word, it is said, "Furthermore, definitive words are..."
Tibetan
བ་ལ་སོགས་པ་གསུངས་སོ། །ཆོས་ཐམས་ཅད་འགོག་པ་ལ་ཚིག་གི་ཆོས་ཤེས་པ་ཞེས་བྱ་བ་ནི་ཆོས་ཐམས་ཅད་སྐྱེ་བ་མེད་པའི་མཚན་ཉིད་ལ་ངེས་པའི་ཚིག་དེས་བསྟན་ན་སྐྱེ་བ་མེད་པའི་རང་བཞིན་ཤེས་པར་བྱེད་དེ། དེ་ནི་ངེས་པའི་ཚིག་སོ་སོ་ཡང་དག་པར་རིག་པ་ཞེས་བྱའོ། །དེའི་ཞེས་བྱ་བ་ནི་བྱང་ཆུབ་སེམས་དཔའ་དེའི་ཞེས་བྱ་བའི་ཐ་ཚིག་གོ །ཐོགས་པ་མེད་པ་ཞེས་བྱ་བ་ནི་བསྟན་པར་བྱ་བ་ཐམས་ཅད་སྟོན་པའི་ཕྱིར་རོ། །འཁྲུལ་པ་མེད་པ་ཞེས་བྱ་བ་ནི་མ་ནོར་ཅིང་ཕྱིན་ཅི་མ་ལོག་པར་སྟོན་པས་སོ། །ཤིན་ཏུ་རྣམ་པར་གཞག་པ་ཞེས་བྱ་བ་ནི་གང་བསྟན་པ་དེ་ཡང་གཏན་ལ་འབེབས་པས་སོ། །ཟློས་པ་མེད་པའི་ཚིག་ནི་ཡང་ནས་ཡང་དུ་མི་ཟློས་པའི་ཕྱིར་རོ། །མི་དྲག་པ་ ནི་ཉན་པ་རྣམས་ཀྱི་རྣ་བའི་དབང་པོ་ལ་གནོད་པར་མི་བྱེད་པས་སོ། །མ་རྟབས་པ་ནི་ཚིག་མྱུར་བ་དང༌། དུམ་དུམ་པོར་སྨྲ་བ་མེད་པས་སོ། །ཟུར་ཕྱིན་པ་ནི་ཚིག་དང་ཡི་གེ་གསལ་བར་སྨྲ་བས་སོ། །རྣམ་པར་གསལ་བ་ནི་ཚིག་དང་ཡི་གེ་མཆད་པར་སྨྲ་བའི་ཕྱིར་རོ། །དོན་དང་ཡི་གེས་བསྐོར་བ་ནི་དོན་བཟང་པོ་དང་ཡི་གེ་བཟང་པོ་སྟོན་པའི་ཕྱིར་རོ། །ཇི་ལྟ་བ་བཞིན་དུ་འཁོར་ཚིམ་པར་བྱེད་པ་ནི་སོ་སོའི་སྐད་དང་སྒྲས་སོ་སོའི་བསམ་པ་ཚིམ་པར་བྱེད་པའི་ཕྱིར་རོ། །རྣམ་པ་སྣ་ཚོགས་པ་ནི་ཆོས་གཅིག་ལ་ཡང་རྣམ་གྲངས་དུ་མས་འཆད་པའི་ཕྱིར་རོ། །ཟབ་མོ་ནི་དོན་ཟབ་མོ་རྟོགས་པར་བྱེད་པའམ། དོན་ཟབ་མོ་དང་མཐུན་པར་བྱེད་པའི་ཕྱིར་རོ། །ཟབ་པར་སྣང་བ་ནི་ངེས་པའི་ཚིག་དེ་ཉིད་གཞན་གྱིས་ཤེས་པར་དཀའ་བས་སོ། །ཀུན་རྫོབ་དང་དོན་དམ་པས་བརྒྱན་པ་ནི་ཀུན་རྫོབ་དང་དོན་དམ་པར་འཁྲུགས་པའི་ཆོས་སྟོན་པའི་ཕྱིར་རོ། །རང་གི་སེམས་རྟོག་པ་ནི་བདག་རང་གི་སེམས་ཀྱིས་དངོས་པོ་ཅི་འདྲ་བ་ཕྱིན་ཅི་མ་ལོག་པར་ཤེས་པའོ། །ཤེས་པ་རྟོགས་པ་ནི་བདག་གི་དོན་དང་ཚིག་གི་ཤེས་པ་དེ་ཉིད་རང་གིས་རྟོགས་པའོ། །ལྟ་བ་རྟོགས་པ་ནི་རང་གི་ལྟ་བའི་གྲུབ་པའི་མཐའ་གང་ཡིན་པ་ཤེས་པའོ། །སངས་རྒྱས་ཀྱིས་བཀའ་སྩལ་པ་ནི། དེ་བཞིན་གཤེགས་པ་རྣམས་ཀྱང་དེ་ཁོ་ན་སྐད་གསུངས་པའི་ཕྱིར་རོ། །སེམས་ཅན་ཐམས་ཅད་མགུ་བར་བྱེད་པ་ནི། ངེས་པའི་ཚིག་དེས་སེམས་ཅན་རྣམས་དད་པ་སྐྱེད་པའི་ཕྱིར་རོ། །ངེས་པའི་ཚིག་སོ་སོ་ཡང་དག་པར་རིག་པ་བཤད་ཟིན་ཏོ།། །།བརྗོད་པ་ཤེས་པ་བསྟན་པའི་ཕྱིར། དེ་ལ་སྤོབས་པ་སོ་སོ་ཡང་དག་པར་རིག་པ་གང་ཞེ་ན་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་སོ། །དེ་ཡང་རྣམ་པ་གསུམ་གྱིས་རིག་པར་བྱ་སྟེ། སྤོབས
Chinese
等等这样说了。对于断灭一切法的，所谓通达词句之法，就是如果以决定一切法无生之体性的词句来指示，就能通达无生的自性。那就是通达各个决定的词句。所谓“其”，是指菩萨的那个“其”字。所谓无碍，是为了宣说一切应宣说之事物。所谓无谬误，是因为不错误且如实宣说。所谓极善安立，是因为所宣说之事物也加以确定。所谓无重复之词，是因为不一再重复。所谓不粗犷，是因为不对听者的听觉器官造成损害。所谓不仓促，是因为没有语速过快以及断断续续地说。所谓语调清晰，是因为清晰地说出词句和字。所谓极清晰，是因为清晰地说出词句和字。所谓以意义和文字围绕，是为了展示美好的意义和美好的文字。所谓如其所是地令眷属心满意足，是因为以各自的语言和声音令各自的想法感到满足。所谓多种多样，是因为对同一个法也以多种名称来解释。所谓深奥，是为了证悟深奥的意义，或者与深奥的意义相符。所谓显得深奥，是因为那个决定的词句难以被他人理解。所谓以世俗和胜义谛庄严，是为了宣说在世俗和胜义谛上不相违背的法。所谓自己思维，是指自己以自己的心如实了知事物是怎样的。所谓了知，是指自己了知自己对于意义和词句的了知。所谓通达见解，是指了知自己见解的宗派是什么。佛所说的是，如来们也正是如此宣说的。令一切众生欢喜，是因为以决定的词句使众生生起信心。关于通达各个决定的词句已经讲完了。为了显示通达言说，因此说了“那么什么是通达各个无畏”等等。那也要以三种方式来通达：无畏。
English
Etc., were spoken. Regarding the cessation of all dharmas, the so-called knowing the dharma of words is that if the definitive words that define all dharmas as unborn are indicated, then the nature of unbornness is known. That is called knowing each definitive word correctly. The word "that" refers to the word "that" of the bodhisattva. The term "unobstructed" means for the sake of teaching all that is to be taught. The term "unerring" means teaching without error and without inversion. The term "very well established" means that what is taught is also determined. The term "non-repetitive words" means because it does not repeat again and again. The term "not harsh" means because it does not harm the auditory sense of the listeners. The term "not hasty" means because there is no speaking quickly and in fragments. The term "clear pronunciation" means speaking words and letters clearly. The term "very clear" means speaking words and letters distinctly. The term "surrounded by meaning and letters" means for the sake of showing good meaning and good letters. The term "satisfying the retinue as it is" means satisfying each one's thoughts with their own language and sound. The term "various" means explaining one dharma with many names. The term "profound" means for the sake of realizing profound meaning, or conforming to profound meaning. The term "appearing profound" means because that definitive word is difficult for others to understand. The term "adorned with conventional and ultimate truth" means for the sake of teaching the dharma that is not contradictory in conventional and ultimate truth. The term "thinking for oneself" means knowing for oneself, with one's own mind, what things are like, without error. The term "knowing" means knowing for oneself that knowledge of meaning and words. The term "understanding views" means knowing what the tenets of one's own view are. What the Buddhas said is that the Thus-gone Ones also speak in that way. Making all sentient beings happy is because the definitive words cause sentient beings to generate faith. The explanation of knowing each definitive word correctly is finished. In order to show the knowledge of expression, it was said, "Then what is the correct knowledge of each fearlessness?" etc. That is also to be known in three ways: fearlessness.