English
Through connecting words, the connection between words and meanings is not interrupted, thereby conducting connection training. Fifth, regarding the words of self-cause investigation, it is described as being like the slow crawling of a turtle. As it is said there: "Like the two characteristics of a turtle's walk, it drives in wedges without leaving gaps." It means that just as a turtle's walk has two characteristics: one is a stealthy movement without obvious action, and the other is covering the ground with footprints without leaving gaps. Similarly, the words of self-cause investigation can also achieve understanding of words and meanings without leaving gaps. Sixth, the words of hidden intention and oral instruction are like a fawn climbing a rock. As it is said there: "Like the two characteristics of a fawn climbing, combine the eight secrets of hidden intention." It means that just as a fawn climbing a rock has two characteristics: one is playing and frolicking on a mirror-like rock surface as soon as it is born, and the other is that it suits itself but not other animals. Similarly, the words of hidden intention and oral instruction, in a hidden way, show profound paths and reveal them through methods, and it is suitable here but not for the lower vehicles. Seventh, the words of channeling obstacles are like an eagle seizing prey. As it is said there: "Like the two characteristics of an eagle's prey, grasp the goal of meaning and eliminate obstacles." It means that just as an eagle has two characteristics when seizing prey: one is grasping the food that is in mind, and the other is extracting the essence from the prey's belly. Similarly, the words of channeling obstacles are determined through reasoning, thereby obtaining the meaning of the tenet. Eighth, the words of valid scripture are like thunder. As it is said there: "Like the three characteristics of thunder, measure the Buddha's words and combine them with the occasion." It means that just as thunder also has three characteristics: it does not occur at inappropriate times, it occurs at appropriate times, and it eliminates doubts about seasons such as winter and summer, thereby making it convincing. Similarly, the Buddha's words and scriptures themselves are not quoted in inappropriate places, but are quoted at appropriate times, thereby eliminating doubts about the meaning. Because scripture is convincing language. Ninth, the words of symbolic metaphor are like a clear mirror. As it is said there: "Like the symbolic metaphor of a clear mirror, symbolize everything with metaphors and place it on top." It means that just as one's own face is obscured, through a mirr
Chinese
正如嗡所阐明的那样，即使是非常隐秘的经文要义，也必须用例子来象征说明。第十，像幼狮训练一样，交错穿插收放的词句。如经中所说：“如无畏幼童练武艺，词句意义次第排。”就像幼狮在训练时，交错跳跃并笔直前进一样，用交错穿插收放的词句，使意义的错乱排列，句子的顺序颠倒，字句的安放改变，声音不像原来那样，不是共同的意义，而是毫不颠倒地显示传承的意义。如果将这些归纳起来，就像杰索普的《科杜》中所说：“对此进行分类，关联结合，自身因缘三种结合在一起，直接介绍其他章节所说的句子。”如是说，除了三种共同的方式外，各个章节的结合方式略微出现在索荣二者的《科杜》中。娘提巴认为可以归纳为三种：在所有句子的开头和结尾普遍适用的三种，特别适用的三种，以及可以适用的四种。第一种是：分类、关联结合、自身因缘。第二种是：自性、隐意、总义三种。第三种是：放血、量度经文、象征例子、交错穿插收放四种。如是说。这些也比前者，为了乐于解释词义，通过分类来清晰区分。此外，拉杰祖波切尊者说，结合象征例子，通过三种方式来解释，为了不与传承关联的口诀相违背，通过四种方式来讲解。第一种：像箭一样从顶端开始解释，像矛一样从腰部开始解释，像剑一样从剑柄开始解释，这三种。第一种是：在名称的场合，将所有法归纳为基地、道路、结果三种来讲解。第二种是：在第五章中，将所有法归纳为三种自性来讲解。第三种是：在最后一章中，将所有法归纳为四种显现来讲解。第二种解释的四种方式是：通过传承的传承，通过传承的关联，通过传承的修持方法，通过传承的口诀来解释。第一
English
Just as Ong clarified, even the most secret meanings of the scriptures must be symbolized with examples. Tenth, like training a lion cub, using interweaving and retracting words. As it says in the scripture: "Like a fearless child practicing martial arts, arrange the order of words and meanings." Just as a lion cub, when training, leaps across and goes straight, so too, with interweaving and retracting words, the confused arrangement of meanings, the reversed order of sentences, the altered placement of words, the sound is not as it was, not a common meaning, but unerringly shows the meaning of the lineage. If these are summarized, as it says in Je Dropukpa's "Khok Drup": "To this, classify, connect, and combine the three self-conditions together, and directly introduce the sentences of whatever other chapter is being explained." As it is said, apart from the three common ways, the ways of combining each chapter appear slightly in the "Khok Drup" of both Sö and Yung. Nyangtikpa believes that they can be summarized into three: three that are universally applicable at the beginning and end of all sentences, three that are particularly applicable, and four that can be applied. The first is: classification, connection, and self-condition. The second is: self-nature, hidden meaning, and general meaning. The third is: bloodletting, measuring scriptures, symbolic examples, and interweaving and retracting. As it is said. These are also more than the former, in order to enjoy explaining the meaning of words, to clearly distinguish through classification. Furthermore, Lhaje Zurpoché Rinpoche said that, combining symbolic examples, to explain through three ways, and in order not to contradict the oral instructions related to the lineage, to explain through four ways. The first: to explain like an arrow from the tip, to explain like a spear from the waist, to explain like a sword from the hilt, these three. The first is: in the context of the name, to explain by summarizing all dharmas into the three bases, paths, and results. The second is: in the fifth chapter, to explain by summarizing all dharmas into the three self-natures. The third is: in the last chapter, to explain by summarizing all dharmas into the four appearances. The four ways of explaining the second are: through the lineage of the lineage, through the connection of the lineage, through the practice method of the lineage, and through the oral instructions of the lineage. First
Chinese
一是，结合广释等解释传承来讲解。二是，各自的意愿论著各自以印章、缝纫等解释，各自或一些以权威的方式讲解。三是，以诀窍的细微论著区分传承意义，结合时机讲解。四是，那些，特别是深道口诀讲解，以具有口耳相传的圣者上师的言教来庄严地讲解。据说，这四种方式是杰·卓普的观点，是广释的讲解方式。如此确定讲解方法后，《科琼光明灯》中说：驳斥他人的回答，压制词语，分为四个部分。因此，首先以总义建立框架，中间以正文讲解，最后削减词语的含义，临时以辩论答复来确定。第一部分，分为共同和不共同两种。第一种是，讲述教法总体的纲要，以及归纳为五个部分的分别总义等，即之前所说的那些。第二种是，如将要讲解的那样，从三续、四显现等开始确定。中间以正文分段，其中说：对于上等根器，指示名称；对于中等根器，进行区分；对于下等根器，解除词语的疑惑。因此，对于上等根器指示名称，就像医生依靠手的技巧来识别身体从头到尾的疾病一样。对于中等根器进行区分，就像药罐上的标签一样。对于下等根器逐个解释词语，就像一种药物也通过多种方式来确定一样。第一种是，在三种讲解方式中，像抓住箭一样讲解。对于中等根器进行区分是，传承的因和缘，以及应当完全了解的，必要关联，以及教导和交付这五种。完全了解是，对于传承暂时的事物，以十一种讲解方式逐一讲解。教导是像抓住宝剑一样，其他则以诀窍的文字和言教等适当的方式讲解。下等根器的意义是，正文的分段和词语含义的削减，这两种共同以十种引导讲解方式中的除了第七种之外的方式讲解，而那些临时辩论答复则以第七种放血消除障碍的词语来讲解。像抓住矛一样，是仅仅第五品的讲解方式。
English
One is to explain by combining with extensive explanations and other explanatory transmissions. Two is that each person's desired treatises explain with seals, sewing, etc., each or some are explained in an authoritative way. Three is to distinguish the meaning of the transmission with subtle treatises of pith instructions, and explain in conjunction with the occasion. Four is that those, especially the profound path oral instructions, are explained in an adorned way with the oral teachings of holy lamas who possess the oral transmission. It is said that these four methods are the views of Je Dro-phuk, and are the methods of explaining extensive commentaries. Having thus ascertained the methods of explanation, the "Lamp Illuminating the Framework" states: Refuting others' answers, suppressing words, and dividing into four sections. Therefore, first establish the framework with the general meaning, in the middle explain with the text, and finally reduce the meaning of the words, and temporarily determine with debate and answers. In the first part, there are two types: common and uncommon. The first is to explain the general outline of the teachings, and the separate general meanings summarized into five parts, etc., which are those mentioned before. The second is to determine from the three continuums, the four appearances, etc., as will be explained. In the middle, dividing with the text, it says: For the superior faculty, indicate the name; for the intermediate faculty, differentiate; for the inferior faculty, resolve the doubts of the words. Therefore, indicating the name for the superior faculty is like a doctor relying on the skill of the hand to diagnose the diseases of the body from head to toe. Differentiating for the intermediate faculty is like the label on a medicine jar. Explaining the words one by one for the inferior faculty is like determining one medicine through various methods. The first is to explain like grasping an arrow among the three methods of explanation. Differentiating for the intermediate faculty is the cause and condition of the transmission, and what should be fully understood, the necessary connection, and the instruction and entrustment, these five. Fully understanding is to explain each of the temporary objects of the transmission with eleven methods of explanation. Instruction is like grasping a sword, and the others are explained with pith instruction texts and oral teachings, etc., as appropriate. The meaning of the inferior faculty is that the division of the text and the reduction of the meaning of the words, these two are explained in common with the ten guiding methods of explanation except for the seventh, and those temporary debates and answers are explained with the seventh, the words of bloodletting to eliminate obstacles. Like grasping a spear, it is only the method of explaining the fifth chapter.
Chinese
四种方式的解释是，如第五章的“变成甘露并出现”等。有以四种方式解释的，但大多数是根据情况解释的。这些解释方法的诀窍是为了不让口耳相传的传统消失，不顾重复等缺点而写下的。以五个总义解释的是，因为这是无畏的导师布达古赫亚等的无瑕疵的解释传统，所以不仅限于此，而且会变成所有无上续部的解释方法。第二，诀窍的解释方法是，如《至尊上师经》所说：“为了让少闻的新手产生信任，从根本上摧毁诀窍的总义和计算。”因此，以五个计算开头来解释。为了让人们信任来源，哪位导师所作，为了不违背佛语并建立宗派的理论基础，从哪个续部收集，属于哪个派别，为了确定教法的名称并理解意义的要点，从什么命名，为了使著作有意义，为谁而作，为了理解所说内容的含义，说明归纳为首尾的意义，共有五个。第一，一般来说，进入教法的人有两种，对于有证悟而追随佛法的人来说，如果看到所说内容的意义和能说语句的组合没有错误，那么无论作者是谁都会进入，所以不需要提作者。但是，对于追随迟钝者的人来说，听到作者的功德后才会产生信任而进入，因此，首先要说作者是谁的名号，以及他本人的伟大功德，即结合具体情况来说。第二，从金刚萨埵幻化网续部中收集，属于大瑜伽派。第三，一般来说，命名的根据有五种：从地点、象征、人物、经文数量和意义来命名。第一，如《楞伽经》。第二，如《绿莎罗经》。第三，从作者命名，如《莲花次第》，以及从请求者命名，如《八卷虎释》。第四是