English
In summary, with the wisdom of thought, analyze and examine through hearing and thinking. With the wisdom of meditation, settle the mind in the true meaning of mind essence, without any modification, so that the bonds of one's own continuum are naturally liberated, and one is liberated into the expanse of the Dharmata. This is like a precious gem called "Kastu Bha," which, although not of great value, gradually transforms into a precious gem when placed together with ordinary stones. The path of liberation is also similar; although there is no quickness in terms of method, there is no difference in terms of combining with the result. If we differentiate this, there are two types: gradual and sudden. Among them, those with superior faculties can integrate all realization and habituation into one, achieving it all at once. This is the sudden path, like Indrabhuti, who was liberated at the time of empowerment. Those who gradually complete all realization and habituation are the gradual path. To explain this a little, the twelfth chapter says, "The receptacle of knowledge, entry, and characteristic attainment, the cause and condition for ripening the fruit, whatever becomes capable, is known as the realm of the vast Vidyadhara." This shows that, first, the cause is the view of recognizing characteristics, the condition is the Samadhi of entering characteristics, and the fruit of the transformation of the path is the four Vidyadharas. The first is, the fifth chapter says, "Whatever does not know without an object," etc., "is the cause of all skillful means mudras." This shows that this is also the meaning in the Lamrim: "The meaning of establishing the basis and reason." What is to be measured is to determine the view with the measurer. What is to be measured is the clinging to the two, Samsara and Nirvana, with their respective fixations and superimpositions. The reason for the measurer is, in the Lamrim, it says, "Its five true ways and words." Therefore, the seventh chapter says, "Emaho, wondrous and amazing Dharma," etc., "Various sounds appear clearly." This shows the speech of the Dharmakaya, the unborn meaning. One word, the mandala's branches are: "Etc., all are the best of the speech mudra." This shows the speech of the Sambhogakaya's intention symbols. In the supreme magical net Tantra: "Etc., no matter how it is said, it is the supreme speech." This shows the speech of the Abhisambodhi wisdom blessings. All supreme and inferior vehicles: "Etc., when it is said, it is unspeakable." This shows the indivisible Vajra speech. That which is unspeakable is the various sounds: "Etc., it shows with various sounds." This shows the speech of the three Svabhavakayas. There are many such things. Second, the condition is the Samadhi of entering characteristics, the sixth chapter says, "Mind essence is clear light, without stain," etc., "The nature of mind abides in emptiness." This shows that this is also the meaning in the Lamrim: "All appearances are gathered into the mind." All appearances are gathered into the mind, the Lamrim says, "Appearances are the nature of the mind." Therefore, the eighth chapter says, "Whatever appears, whatever it is like," etc., "The nature of the mind is just like that." This shows the meaning of gathering appearances into the mind. Gathering the mind into emptiness, the ninth chapter says, "Mind essence is in the great emptiness," etc., "The nature of emptiness is just like that." This shows the meaning of gathering the mind into emptiness. Gathering emptiness into the great, the tenth chapter says, "In the nature of the great emptiness," etc., "The nature of the great is just like that." This shows the meaning of gathering emptiness into the great. This is also the meaning in the Lamrim: "Abiding in the state of indivisible appearance and emptiness." Abiding in the state of indivisible appearance and emptiness, the eleventh chapter says, "In the state of indivisible appearance and emptiness," etc., "Abiding in the indivisible state just like that." This shows the meaning of abiding in the state of indivisible appearance and emptiness. Third, the fruit of the transformation of the path is the four Vidyadharas, the thirteenth chapter says, "Vipaka and life mastery, spontaneous accomplishment and whatever is desired, are called the four Vidyadharas." This shows that these characteristics are, the fourteenth chapter says, "The one who obtains the Vipaka Vidyadhara," etc., "This and that have been explained." The Vipaka Vidyadhara is that, due to the influence of past karma, the body itself transforms into a Vajra body, for example, the teacher Shakyamuni Buddha is like that. The life mastery Vidyadhara is, the fifteenth chapter says, "Obtained the accomplishment of the Vajra body," etc., "The accomplishment of life is obtained." This shows that this is also the meaning in the Lamrim: "Obtained the accomplishment of life mastery." Obtaining the accomplishment of life mastery, the sixteenth chapter says, "Relying on one's own body," etc., "The accomplishment of immortality will be obtained." This shows. The spontaneous accomplishment Vidyadhara is, the seventeenth chapter says, "Spontaneously accomplished by nature," etc., "This and that have been explained." This is also the meaning in the Lamrim: "Spontaneously accomplished by nature." Spontaneously accomplished by nature, the eighteenth chapter says, "Wherever one wants to go, one goes there," etc., "This and that have been explained." The whatever is desired accomplishment Vidyadhara is, the nineteenth chapter says, "Whatever one thinks of, those also," etc., "This and that have been explained." This is also the meaning in the Lamrim: "Whatever one thinks of, those also." Whatever one thinks of, those also, the twentieth chapter says, "Whatever one thinks of, those also," etc., "This and that have been explained." These are the divisions of the four Vidyadharas.
Chinese
从…等处，那就是殊胜语王。 因此，化身梵音宣说了语言。那也有三种： 先前发生的五种事物的理由， 随后遵循的五种方式的理由， 五种词语的理由这三种。 第一种是：导师法身以无生之义语向眷属智慧海传达，报身以意表之语向成熟眷属海传达，化身以言说之语向信乐眷属海传达，金刚身以无别金刚眷属传达金刚语，现证菩提身以眷属诸佛海以觉性加持之语传达，先前导师五身以五语之门向各自五种眷属真实确定法性之义，这是五种事物的理由。如《道次第》所说： “圆满正等觉导师， 以五身调伏的眷属们， 以宣说五语而唯一， 确定并衡量。” 如是宣说。 第二，后续五种方式的理由是：第七品之前的延续， “胜劣乘无量， ……”等处， “作为调伏之方便而各自听闻。” 因此显示了语言的作用。 “无论如何宣说一切经藏， ……”等处， “譬如岩石的回声一般。” 因此显示了语言的类别。那五身的五语和方式一致的表诠之义是： 表示无生如虚空一般，认识遮蔽如镜子中的影像一般，自明显现如自明太阳的精华一般，表示无别金刚语如声空无别岩石的回声一般，表示言说之语如一切随顺心意，梵天之音的声音一般。如《道次第》所说： “以类似于言说的表诠， 因为以自性宣说之故， 未来之义确定理由。” 如是说。 第三，五种词语的理由是：先前那五种词语真实地说出来就是五种词语的理由。如《道次第》所说： “自性显现词，自显现词， 隐义密意词和引导词， 意欲缘起词和金刚词， 以自明显现词表示。”
English
From places like ..., that is the supreme King of Speech. Therefore, the Nirmanakaya Brahma Voice proclaimed the speech. That also has three aspects: The reason for the five pre-existing entities, The reason for the five subsequent modes, The reason for the five words. Among these three, the first is: The Teacher, the Dharmakaya, communicates with the retinue, the ocean of wisdom, through the speech of unborn meaning; the Sambhogakaya communicates with the retinue, the ocean of ripened ones, through the speech of symbolic intention; the Nirmanakaya communicates with the retinue, the ocean of devotees, through the speech of expression; the Vajrakaya communicates with the indivisible Vajra retinue through the Vajra speech; and the Abhisambodhikaya communicates with the retinue, the ocean of Buddhas, through the speech of awareness and blessing. In the past, the Teacher, the five Kayas, actually established the meaning of Dharmata for their respective five retinues through the five doors of speech. This is the reason for the five entities. As stated in the Lamrim: "The Fully Enlightened Teacher, To the retinues tamed by the five Kayas, By teaching the five speeches, that alone, Establishes and measures." Thus it is said. The second, the reason for the five subsequent modes, is: From the continuation before the seventh chapter, "Although the superior and inferior vehicles are immeasurable, ..." and so on, "Heard separately as a means of taming." Thus, the function of speech is shown. "However all the scriptures are spoken, ..." and so on, "Like the sound of an echo." Thus, the categories of speech are shown. The symbolic meanings that are consistent with the five speeches of those five Kayas are: Representing the unborn is like the sky; recognizing obscurations is like the image in a mirror; self-awareness manifesting is like the essence of the self-illuminating sun; representing the indivisible Vajra speech is like the indivisible sound and emptiness of an echo; representing the speech of expression is like the sound of Brahma's voice that enters all minds. As stated in the Lamrim: "By communicating with symbols similar to speech, Because it is spoken by its own nature, The reason is certain for the future meaning." Thus it is said. Third, the reason for the five words is: The actual utterance of those previous five words is the reason for the five words. As stated in the Lamrim: "The word of essence and appearance, the word of self-appearance, The word of hidden meaning and intention, and the word of guidance, The word of desire and condition, and the Vajra word, Represented by the word of self-awareness manifesting."
Chinese
如是。若总摄彼等，则无须观察而理解者，乃是法身等四身的理证，因为不依赖观察就能理解意义；须经观察才能理解者，乃是化身的理证，因为必须依赖观察才能理解意义。如《道次第》云：“如是虽多摄为二，四不观察一观察。”如是须经观察的化身理证，有量论教典的理证和语同义异的理证两种。初者又有四种理证：四种证悟的理证、三种清净的理证、四种平等的理证、大自在的理证。初者为：此部第十一章云：“因一与字形，加持与现量，以四种胜悟，一切现圆大王。”如是宣说。以四种证悟的理证，能将一切法确定为真谛无别，即是将显现为轮涅二者的二取执着，确定为二无别智慧。其中，以因一１和字形２和加持３和现量４的理证来衡量。依次确定为自性不生１、游舞不灭２、本体无别３、体性离思４，此乃宗义。衡量之理是：轮涅二者的一切法，法性，在自生智慧的界中，因一，因为由证悟与未证悟二者，仅仅显现为轮涅二者，实际上并未成立二者，故确定为自性不生。此乃因一的理证。自性不生，法性，心性无生之自性，其力用不灭，自显现为身与智慧，不可表示的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），显现为能表示的诸多字母，故确定为游舞不灭。自性不生和游舞不灭二者，法性，此二者是从证悟本体无别的加持力中产生的，因为是超胜义谛七宝，是本体自成，故彼之显现，外器内情身与智