English
Establishing the meaning of reality through the five voices is the logic of the five realities. As the Lamrim states: "The perfectly enlightened Buddha, to the assembly gathered by the five bodies, only teaches the five voices, which is the means of establishing and measuring." It is said. Secondly, the logic of the five subsequent modes is the symbolic meaning that corresponds to the five voices of those five bodies. For example: representing the unborn, like the sky; identifying obscurations, like reflections in a mirror; self-awareness manifesting clearly, like the light of the sun; representing the indivisible Vajra speech, the indivisibility of sound and emptiness, like the echo of a rock; and representing the speech of words, universally convincing, like the sound of Brahma's voice. As the Lamrim states: "Expressing similarly to speech, because of the explanation of its nature, it is a definite reason for future meaning." It is said. Thirdly, the logic of the five words is that the previous five modes are actually expressed in words, which is the logic of the five words. The five words are: the words of the Dharmakaya are the words and letters that show the unborn nature. The words that indicate the hidden meaning of the Sambhogakaya. The words of the Nirmanakaya that guide the lineage. The indivisible Vajra words of the Vajra body. The words and letters that show the indivisible self-appearance of manifest enlightenment. As stated in the oral instructions. Note: As the Lamrim states: "The word of nature's appearance, the word of self-appearance, the word of hidden meaning and the word of guidance, the word of desire and condition, and the word of Vajra, are indicated by the word of self-awareness manifesting clearly." It is said. If these are summarized, understanding without analysis is the logic of the four bodies, because those with sharp faculties understand the meaning without relying on analysis. Understanding with analysis is the logic of the Nirmanakaya, because those with dull faculties must rely on analysis to understand the meaning. As the Lamrim states: "Although it is so, if summarized into two, four do not use subsequent, one uses subsequent." It is said. Thus, the Nirmanakaya logic that can be analyzed has two types: the logic of valid scriptures and the logic of inferring meaning from similar sounds. The first also has four types: the logic of the four realizations, the three purities, the four equalities, and the great self. The first is: in this very place, the same cause and the letters of
Chinese
之理。加持和现量，以四种殊胜的证悟，一切皆为大圆满之王。如是说，以四种证悟的理证，将一切法确定为无别之真谛。于此，为了将显现和执着于轮涅二元的二取之心，确定为无二之智慧，将二取之执着作为所量，以衡量者为同一因的理证，确定为自性不生。同样地，先前先前所确定的宗派之执着，作为后后理证的所量，以文字之理，加持和现量的理证来衡量，次第如是，自性不生，游舞无灭，本体无别，体性离意，即是宗派。如何衡量呢？以轮涅二者所摄的一切法，法相，心性自生之智慧，在无生之界中，是同一因，如是，从证悟和未证悟而显现轮涅各自，除此之外，未成立二元之故。如是说，是同一因的理证。心性无生之光芒，法相，游舞无灭，是身和智慧之坛城中自显现，无法诠释的文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），以能诠释的诸多文字显现来诠释而证悟之故，是文字之理。自性不生和游舞无灭二者，法相，词句有先后，然以证悟彼和彼无别之威力，彼之本体无别而证悟之加持力而生，殊胜胜义七宝，本体自成，彼之显现还灭，器情，于身和智慧之坛城中自显现之故，是加持的理证。真谛无别，法相，是超越心之行境，自证现量之无境自明中，以离思离言而证悟之故，如是之现量的理证。以四种殊胜的证悟，如是说的四种理证来衡量，一切皆为大圆满之王。如是说，法
English
The principle of. Blessings and direct perception, with four kinds of supreme realization, everything is the Great Perfection King. As it says, with the reasoning of the four realizations, all phenomena are determined to be the inseparable truth. Here, in order to determine the mind of dualistic grasping, which appears and clings to the two extremes of samsara and nirvana, as non-dual wisdom, the clinging of dualistic grasping is taken as the object to be measured, and with the reasoning of the measuring agent being the same cause, it is determined as unborn in nature. Similarly, the sectarian attachments that have been determined earlier and earlier are taken as the objects to be measured by the later and later reasonings, and measured by the reasoning of the nature of letters, blessings, and direct perception. The order is as follows: unborn in nature, unceasing play, inseparable essence, and characteristic beyond mind, which is the doctrine. How to measure? All phenomena included in the two, samsara and nirvana, the dharma nature, the self-born wisdom of mind, is the same cause in the unborn realm, thus, from realization and non-realization, samsara and nirvana appear separately, but apart from that, it is not established as dual, therefore, it is said to be the reasoning of the same cause. The radiance of the unborn nature of mind, the dharma nature, the unceasing play, is the self-manifestation in the mandala of body and wisdom, the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), which cannot be expressed, is expressed by the manifestation of many expressing letters, and because of realization, it is the reasoning of the nature of letters. The two, unborn in nature and unceasing play, the dharma nature, the words have before and after, but with the power of realizing that they are inseparable, it arises from the blessing power of realizing that their essence is inseparable, the supreme ultimate seven treasures, the essence is spontaneously accomplished as the cause, the manifestation and reversion of that, the vessel and sentient beings, are self-manifested in the mandala of body and wisdom, therefore, it is the reasoning of blessing. The inseparable truth, the dharma nature, is beyond the realm of the mind, in the self-aware direct perception of the unconditioned self-illumination, because of realization that it is free from thought and expression, such as the reasoning of direct perception. With the four kinds of supreme realization, measured by the four reasonings as said, everything is the Great Perfection King. As it says, the Dharma
Chinese
据说，由于一切都以自性智慧的显现而圆满确定，因此能够掌控清净广大之显现，故称为大王。第二，关于三种清净的理由，由“器、情、续皆清净”一句所示。即是说，显现之外内诸法，皆为法性，本来即已成佛于身智坛城之中，因为具有三种清净之故。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，于此亦云：“自他与分别之流，极净无上之胜乘。”第三，关于四种平等的理由，由“二平等与胜义二，坛城普贤之刹土”一句所示。即是说，显现之诸法，皆为法性，本来即已成佛于法身之中，因为具有四种平等之故。四种平等即：人显现为人，是为真实世俗；托约显现为人，是为虚假世俗。二者显现如幻而平等。稍稍断除戏论，如了悟苗芽非从自生，是为有相之胜义谛；断除一切戏论，如苗芽非从自生，亦非从他生，断除四边戏论，是为无相之胜义。二者于无生中平等，是为共同之二平等。殊胜之二平等即：于中观二谛中说，显现虽相似，然作用各异，以能作用与不能作用故，而分真实与非真实之世俗。因此，显现而能作用者，是为真实世俗；显现而不能作用者，是为虚假世俗。二者皆从不清净中显现虚假之世俗，故二者于身智坛城中平等。诸法皆自性空之无遮空性，是为有相之胜义谛；心性无任何事物之法界，于原始双运中融入之非遮空性，是为无相之胜义谛。二者皆为胜义七宝自性因中任运成就之平等，是为殊胜之二平等。四平等之
English
It is said that because everything is completely determined by the direct manifestation of self-awareness, and thus one has control over the appearance of vast purity, one is called the Great King. Secondly, the reason for the three purities is shown by the phrase, "The container, essence, and continuum are all realized as pure." That is, all phenomena of outer and inner appearance, as dharmas, are originally enlightened in the mandala of body and wisdom, because they possess the three purities. That is, the container, 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. Thus, it is also said in this very text: "The stream of self, other, and conceptualization, is the supreme, utterly pure, unsurpassable vehicle." Thirdly, the reason for the four equalities is shown by the phrase, "With two equalities and two superior equalities, the mandala is the realm of Samantabhadra." That is, all phenomena of appearance, as dharmas, are originally enlightened as the dharmakaya, because they possess the four equalities. The four equalities are: a person appearing as a person is the valid conventional truth; something like a scarecrow appearing as a person is the false conventional truth. Both appearances are equal as illusions. Cutting off only one aspect of elaboration, such as realizing that a sprout does not arise from itself, is the relative ultimate truth with characteristics; cutting off all elaborations, such as a sprout not arising from itself nor from another, cutting off the elaborations of the four extremes, is the ultimate truth without characteristics. Both are equal in being unborn, and these are the two common equalities. The two superior equalities are: In the Madhyamaka two truths, it says, "Although appearing similar, they differ in function, because of being able to function and not being able to function. The division of valid and invalid conventional truth is made." Therefore, the valid conventional truth is that which appears and is able to function; the false conventional truth is that which appears and is not able to function. Both appear from impurity as the false conventional truth, so both are equal in the mandala of body and wisdom. All dharmas are the emptiness of negation, empty of their own nature, which is the relative ultimate truth with characteristics; the essence of mind itself, which is nothing whatsoever, the non-negation emptiness that merges into the primordial union, is the ultimate truth without characteristics. Both are spontaneously accomplished as the cause of the essence of the seven treasures of ultimate meaning, which are the two superior equalities. The four equalities of
Chinese
论式。第四个大自在的论式是，以“自生智慧无住显现”来表示。也就是说，轮回与涅槃的一切法，作为所立，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，因为心性本自安住于无生自生的一个大智慧的自性中。如《庄严经》中说：“此诸显现皆各自，无自性之识，自生智慧无住显现。”第二个是随声附义的论式。共同乘中舍弃和修习五毒，在此乘中，由于自性不成立，因此以见解来衡量意义。如果以论式来成立它，那么五毒，作为所立，并不真实成立，因为它们各自的自性是空性的。就像这样说。像这样，通过衡量的论式来确定，自性、因、传承、安住方式的意义显现，就是宗派。如《道次第》中说：“如净海之影像，不依于声而作意，自明现量离戏论，自处三离不动摇，决定于何而生信，是闻思所依之见究竟。”又如《怖畏电光》中说：“若以现量而决断，瑜伽士即达于地。”这样说。哪些是密咒的宗派等等，很容易理解。第二个是加入缘分的特征三摩地，其中有信解修和决定圆满两种。信解修是，将总义的形象作为信解道。决定圆满是，修习各道的五种三摩地体验至究竟。其中的五种体验是，在《无垢友之手印禅定释》中说：“动得习稳至究竟，是禅定体验之生起方式。”因此，第一个动摇的体验是，最初安住时，就像陡峭山上的流水一样，心刹那也不安住，比以前的分别念增多。但实际上并非增多，而是以前没有对分别念进行计算，所以没有察觉。现在认识到它，是稍微抓住心的一点成果。第二个是得到的体验，不看它的缺点和优点，持续不断地修习，就像狭窄的洞穴中的流水一样。分别念