English
If the meaning-tree to be understood is understood through the context, then the need for verbal expression ends there. When a finger points to the moon, children do not look at the moon but only at the finger. Like that, fools who cling only to words, without contemplating the meaning, think they understand the meaning of the words, but even if they only study the words, it is difficult to understand. When truly engaging with the meaning, one should know the distinction between the provisional and definitive meanings spoken by the Victorious Ones, and not rely on the provisional meaning, but rely on the definitive meaning. The All-Knowing One, knowing all the realms of those to be tamed and the methods of taming, etc., in accordance with the faculties, inclinations, thoughts, and dispositions of those to be tamed, whether they are sharp or dull, in order for them to gradually progress to complete enlightenment, the sequence of vehicles is shown like the rungs of a ladder, from the Hearer Vehicle to the unsurpassed Vajra Vehicle. Upon what basis were the aggregates, etc., intended? For example, the four with hidden intentions and the four intentions, like eight. If a valid cognition harms the literal interpretation, then there is a need to speak of it. Because there is a need, it was spoken. From the four tenets of the Hearer Vehicle and so forth, up to the ultimate Vajra Vehicle, whatever part is not understood by the lower, is clarified by the higher. Like the words of the Victorious Ones, in whom faults are exhausted, it is most established by reason that one should understand or experience greater and greater things from above. Having seen this, one should hold the definitive meaning, not the provisional meaning. For example, like a goose separating milk from water, those with supreme intelligence can revel in the ocean of the Victorious Ones' teachings. The profound Vajra Vehicle is also expanded in such a way that it is not apparent through six extremes, such as whether the literal meaning is so or not, and through four ways, such as the meaning of the words. Since the Vajra Vehicle is the path of pith instructions, it is established by reasoning, such as the four reasonings of discernment without the stain of faults, accompanied by the pith instructions of the lineage of the gurus. And, by means of establishing all phenomena of appearance and existence as deities and the place of wisdom, from the gate of primordial purity, and by uniting the two establishments through the great Madhyamaka reasoning of the equality of samsara and nirvana. Whatever meaning of analysis is found after establishing it through two valid cognitions, if it is exemplified by the illusory body of conventional truth, then it is also revealed as being like an illusion.
Chinese
生起如般若波罗蜜多和幻化天神等，圆满如风心幻化天神等，以及圆满任运的觉性等伟大之。 次第而言，词义、总义、别义、究竟义的。 若以胜义光明为例，仅光明就比般若波罗蜜多更甚，如词义生起次第融入光明，总义圆满次第以四空所引的光明是隐义。 第二个次第的第二个是，通达诸法皆从本性空性的原始状态，是四灌顶之智慧，是原始清净的究竟证悟之义。 要点在于，依止与珍贵续部所说不相违背的行持。 对于经部的意义，不依赖他者而获得决定的把握，是谁也无法夺走的。 如此具慧殊胜者，是胜者之种姓的继承之子。 无论从三乘中的哪一乘宣说，都是持有取之不竭的巨大法藏者。 是教证胜者教法的战胜相异方的胜利幢。 诺。 在修持如实证悟的真实义时。 不应依赖追随声音和分别念的所取境和能取心。 而应依赖于能取所取二取不二的智慧。 应如是行。 空与非空、二者是与非二者等，具有目标之自性者。 是外境所取和内在能取之自性的心。 是虚假的，因此它所缘的任何事物，都如其所缘般是虚假的。 因为是不可思议的。 例如，因为无法直接应用于远离一切戏论的法性之义，所以无法触及。 其原因是缘于实有，以及遮止它的非实有之所缘。 以及缘于实有和非实有二者，以及缘于非二者。 等等，无论如何缘，因为有心的动摇，所以是所缘。 因为无论以所缘缘取实有或非实有等任何事物，都是魔的。 行境，如《文殊师利游戏经》等中所说。 无论是破除实有还是建立非实有等，无论以破除分别念还是建立分别念。 都将摧毁所缘的意念执持。不能。 对于该法性，无论破除何法，也无论
English
Generating such as the Prajnaparamita and illusory deities, perfecting such as the wind-mind illusory deities, and the great such as the spontaneously accomplished awareness. In order, the words, meanings, general meanings, specific meanings, and ultimate meanings. If we take the ultimate clear light as an example, the mere clear light is even more than the Prajnaparamita, such as the word-meaning generation stage entering the clear light, the clear light drawn by the four emptinesses of the general meaning completion stage is the hidden meaning. The second of the two stages is, realizing the original state where all phenomena are empty from the beginning, is the wisdom of the four empowerments, is the ultimate meaning of the original purity realization. The key is to rely on the practice that does not contradict what is taught in the precious tantras. Regarding the meaning of the sutras, obtaining a decisive certainty without relying on others, which cannot be taken away by anyone. Such a wise and excellent person is the son who inherits the lineage of the Victorious Ones. No matter from which of the three vehicles it is taught, he is the holder of the inexhaustible great treasure of Dharma. He is the victory banner of the teachings of the Victorious Ones, who triumphs over the opposing sides. No. When practicing the true meaning as it is realized. One should not rely on the apprehended object and the apprehending mind that follow sound and conceptual thought. But should rely on the wisdom of non-duality of the apprehended and the apprehender. One should do so. The nature of having an object, such as empty and not empty, two are and not two, etc. Is the mind with the nature of the externally apprehended and the internally apprehending. Is false, therefore whatever it focuses on is false as it focuses on it. Because it is inconceivable. For example, because it cannot be directly applied to the meaning of the nature of reality that is free from all elaboration, it cannot be touched. The reason for this is that it focuses on the real, and the object of the non-real that prevents it. And focuses on the two, real and non-real, and focuses on the non-two. Etc., no matter how it focuses, because there is movement of the mind, it is an object. Because no matter what is grasped by the object, whether it is real or non-real, etc., it is the demon's. Field of activity, as stated in the Manjushri Play Sutra, etc. Whether it is negating the real or establishing the non-real, etc., whether it is by negating conceptual thought or establishing conceptual thought. Will destroy the holding of the object of the mind. Cannot. Regarding that nature of reality, no matter what Dharma is removed, and no matter what
Chinese
又，如果以不作修持或安住的方式，而是以所有能取所取的戏论寂灭之方式来见，则从所缘或戏论中解脱。是也。彼时，由于与所缘对境的能取和能取对境的所取全部分离，所以虽然一切皆无，但并非顽空，而是自生之智慧于自身显现，是具有觉知自性的光明。是也。有无等四边戏论全部自性止息。此乃智慧之最胜，胜者所说。如盲人见日影。由于凡夫俗子此前未曾见过该法性。所以无论以多少道理来思维空性等，也无法以确信之智慧来了解该法性。因此，孩子们由于无法进入那远离一切戏论的法性而心生恐惧。然而，凭借胜者所说的真实不虚之经文，以及大自在者们所开示的远离一切承诺、遮止一切边见的理智，以及具有口诀传承的上师的口诀，以及对上师生起无伪敬信的力量，如同盲人获得眼睛一般，在凡夫阶段，该智慧以随顺的忍位或譬喻智慧的方式，以及在见谛之时，以现量的方式在自身显现。因此生起殊胜的定解。彼时，如来。品尝到佛法甘露之味。以确信之信心，心中生起见到法性的喜悦之眼。并非肉眼，而是以智慧之眼，将善逝的智慧身，指向并观照法身。也。此时，轮回涅槃、苦乐、善恶等一切诸法。在名言中，以无有分别的平等性而究竟证悟。因此，即使获得了以名言等无法言说的、不可动摇的定解，并且不被天人等世间所动摇。无论从何处开始讲述，都能精通三乘的一切法藏。通过闻思修而精通真俗二谛之理。最终，在亲眼见到二谛双运之义时，以不见的方式而见之时。为了获得果等精华，从外到内，从细微的
English
Furthermore, if one sees in a way that doesn't involve practice or abiding, but rather in a way that all the elaborations of grasping and being grasped subside, then one is liberated from the object of focus or elaboration. That is so. At that time, although everything is absent because of being separated from all that is the object of focus, the grasper, and the grasping, the object of focus, it is not inert emptiness, but rather self-arisen wisdom dawns in itself, it is clear light with the nature of knowing. That is so. All elaborations of the four extremes, such as existence and non-existence, are naturally exhausted. This is the supreme wisdom, spoken by the Victorious One. Like a blind man to the form of the sun. Children of limited understanding have not previously seen that nature of reality. Therefore, no matter how much one thinks about emptiness and so on, one cannot know that nature of reality with confident wisdom. Therefore, children are afraid because they cannot enter that nature of reality that is free from all elaborations. However, through the definitive and authentic words of the Victorious One, and the reasoning that refutes all extremes, which is free from all assertions taught by the great masters, and the instructions of the lineage-holding lama, and the power of generating unfeigned devotion to that, just as a blind man gains eyes, that wisdom appears to oneself in the stage of an ordinary being as conforming acceptance or as an example of wisdom, and manifestly at the time of seeing the truth. Therefore, a special conviction arises. At that time, the Thus-Gone One. Tasting the flavor of the nectar of Dharma. With confident faith, the eye of joy that sees the nature of reality expands in the heart. Not the eye of a bubble, but that eye of wisdom directs and looks at the wisdom body of the Sugata, the Dharmakaya. Also. At this time, all phenomena such as samsara and nirvana, happiness and suffering, good and bad. In conventional terms, the ultimate realization is in equality, without differentiation. Therefore, even though one obtains an unshakable conviction that cannot be expressed in words and so on, and is not shaken by the world with gods and so on. No matter where one starts to explain, one is skilled in expressing all the treasuries of the Dharma of the three vehicles. Having become skilled through hearing, thinking, and meditating on the state of the two truths. Finally, when one sees the meaning of the union of the two truths in a way that one does not see, at that time. In order to obtain the essence of the result and so on, from the outside to the inside, from the subtle
Chinese
就像雾气消散一样，要知道，佛陀教法的解脱之道，最终都归于真俗二谛双运。因为它们所要证悟的法界是同一个，而证悟它的究竟方法只有一个。因此，善逝了解根据不同众生的根器，如软、中、上等，次第调伏的方法。他所教导的一切方法，最终都归于一切智智，因此是真正的道路。对于导师及其教法，即使有亿万魔众迷惑心意，也能生起永不退转的信心。因为自性空性与慈悲结合，所以获得了不住于轮回和寂灭的自生智慧，或般若波罗蜜多的殊胜智慧。因此，无需特意否定轮回和寂灭的边际，自然解脱。对于未能如此证悟的众生，不费力气地生起大悲心，遍及一切方位和时间。因此，以四种理证正确地确定了真俗二谛的法理。从具备四种作用和依据的无垢殊胜因中，当深奥智慧的果的光芒完全绽放时，在原始觉性的虚空中，如同凡夫未能证悟而绽放的莲花一样，八大自信之宝藏得以开启：先前听闻和思考的经典，永不遗忘的记忆之宝藏。1。以记忆所持，对于难以理解的深奥空性、道位等广大之义，以智慧彻底辨别的智慧之宝藏。2。完全领悟经部和续部所要证悟的一切意义的证悟之宝藏。3。获得四种陀罗尼之门，永不遗忘所听闻的一切形象的陀罗尼之宝藏。4。以符合意义的善说，使一切众生心满意足的自信之宝藏。5。圣法的珍宝库，通过向有缘者传授，以及用理证驳斥外道来完全守护的佛法之宝藏。6。因为自己成佛，由此宣说佛法，并由此产生僧伽的必然性，从而延续三宝的传承，因此不间断世俗菩提心的传承之宝藏。7。听闻和思考的