English
Is it to be thought that the terms "Vajradhara's retinue" and "Victorious Ocean's retinue" are used to distinguish them by their opposites? Because on the path of learning, the wisdom dharmakaya is not directly seen, and the three kayas of Dharma, Enjoyment, and Emanation are the meaning of gathering, these three are inseparable in essence, and only from the aspect of different opposites, the Vajra and Manifest Enlightenment bodies are established separately, so it is not possible to say that the teachers are different. The meaning of the Vajra speech, etc., is also that by abiding in the intention of the teacher's three bodies being inseparable, the retinues' realization of the meaning of the tantra is brought to completion, and this is just a term applied as a symbol. It is similar to the Victorious One's mind transmission. According to my own understanding, in this context of the path of liberation, the methods of striking the vital points of one's own and others' bodies are not used in advance, but rather, based solely on reasoning, a new realization of the completion stage is introduced. The reason why it is possible to introduce it in this way is that this path is designed for disciples with extremely sharp wisdom, so it is called the "path of liberation, the path of wisdom." Such a person can cut through the proliferation of clinging appearances based solely on reasoning, and by the power of cutting through them, can nakedly see the natural state of being. Moreover, for some extremely sharp individuals, the Vajra Master can cut through clinging appearances and clearly reveal the wisdom of their own state simply by giving a mind instruction, or simply through symbolic methods, or simply by mentioning the beginning of a word. This way of liberation through sharp wisdom is to generate certainty from the perspective of nomenclature, and these three distinctions of actual reality are made. It is also said in the lineage of the all-knowing Lama: "It is a great characteristic of this tantra that one can connect with the clear light of the path solely through reasoning, without relying on the activity and binding of channels, winds, and bindus, so here one must hold reasoning as life." Therefore, from the five elements that first appeared to the reasoning of understanding that can be analyzed, all expressions of wisdom are the same as the way of liberation through wisdom, so by analogy from similarities, the five elements, etc., are also called reasoning. If this is done, it can be understood that either of the two views mentioned above has both reasonable and unreasonable aspects. This method is the difficulty of the path of liberation.
Chinese
这似乎是一个关键点。第二，五种方式是：对于根器敏锐者，所有显现的事物都与先前出现的五身之语的方式相符，从而介绍续部的意义。也就是，以导师法身、报身、化身、金刚身、应化身等的语和方式相符的论证次第，如：无生之义的论证，象征无生的虚空一般；密意表示的论证，识别遮障的镜中影像一般；自明显现的论证，不需造作的自明太阳精华一般；无别金刚的论证，声空无别的回声一般；言说词语的论证，一切皆入意的梵音一般。这与往昔诸佛所说的一切显现皆显现为上师和经书相符。也就是，依赖于外境显现的表征，生起无生的证悟，则成为法身语的方式；以该表征识别自续的遮障，则成为报身语的方式；识别明亮无碍的觉性，则成为现证菩提语的方式；显现之时即知为空性的体性，则成为金刚语的方式；如诸佛的梵音唯一，因所化众生的根器而显现为各种语言和词义，同样，了知事物唯一，却能通达各种密咒的密意之门，则成为化身语的方式。第三，五种词语是：将上述五种方式表达为词语，即：宣说无生自显的词语是法身语；暗示密意的词语是报身语；宣说无别金刚的词语是金刚语；宣说智慧自显的词语和文字是现证菩提语；讲述传承的词语是化身语。若将这些归纳，如《道次第》所说：虽然如此，若归纳则有二，四不需观察，一需观察。如同此说，无需观察而理解，称为四身之论证，即对于所化根器敏锐者，不依赖于观察的辛苦，而能理解续部意义；需要观察而理解，称为化身之论证，即依赖于以观察为主的根器迟钝者，从而理解续部意义。
English
This seems to be a key point. Second, the five ways are: For those with sharp faculties, all manifested phenomena conform to the way of the speech of the five bodies that appeared previously, thereby introducing the meaning of the tantra. That is, in accordance with the order of reasoning that conforms to the speech and manner of the teacher's Dharmakaya, Sambhogakaya, Abhisambodhikaya, Vajrakaya, and Nirmanakaya, such as: the reasoning of the unborn meaning, like the sky symbolizing the unborn; the reasoning of implied meaning, like the reflection in a mirror identifying obscurations; the reasoning of self-cognizant manifestation, like the essence of the self-illuminating sun without fabrication; the reasoning of indivisible Vajra, like the echo of sound and emptiness being indivisible; the reasoning of expressive words, like the Brahma's sound that pleases all. This is in accordance with what the previous Buddhas said, that all appearances manifest as the guru and scriptures. That is, relying on the symbolism of external appearances, if the realization of the unborn arises, it becomes the way of the Dharmakaya's speech; if the obscurations of one's own continuum are identified by that symbolism, it becomes the way of the Sambhogakaya's speech; if the unobstructed awareness of clarity is identified, it becomes the way of the Abhisambodhikaya's speech; if the nature of emptiness is known from the moment of appearance, it becomes the way of the Vajrakaya's speech; just as the Brahma's sound of the Buddhas is unique, but manifests as various languages and meanings due to the faculties of those to be tamed, similarly, knowing that phenomena are unique, but being able to understand the gate of various secret mantra meanings, it becomes the way of the Nirmanakaya's speech. Third, the five words are: expressing the above five ways in words, that is: the words that proclaim unborn self-appearance are the words of the Dharmakaya; the words that imply secret meanings are the words of the Sambhogakaya; the words that proclaim indivisible Vajra are the words of the Vajrakaya; the words and letters that proclaim self-appearing wisdom are the words of the Abhisambodhikaya; the words that tell of the lineage are the words of the Nirmanakaya. If these are summarized, as the Lamrim says: Although it is so, if summarized there are two, four do not need examination, one needs examination. As it says, understanding without examination is called the reasoning of the four bodies, that is, for those with sharp faculties to be tamed, they can understand the meaning of the tantra without relying on the hardship of examination; understanding with examination is called the reasoning of the Nirmanakaya, that is, relying on those with dull faculties who mainly examine, thereby understanding the meaning of the tantra.
Chinese
是理解的两种方式。由此推断，五句中的“无生自显”之句，并未加以详细阐述。是否需要像“一切法皆无生”这样，用语言直接表达其含义？对于其他三身的理由，也应采用同样的理路。这样一来，虽然最上根器者理解续部含义，不需要详细阐述理由，但他们并非毫无理由地理解续部含义，因此必须通达理由的含义。需要阐述理由的主要对象，虽然相对于上者被称为钝根，但实际上是非常敏锐的，因为他们是为此续部的主要所化对象。因为说这部续部是所有续部之顶，是为钝根者而宣说的续部，是不合理的。化身的理由有两种：符合词义的理由和不符合词义的理由。第一种是，将所要证明的意义和理由结合起来，使二者在文字上不相违背，从而确定下来。我认为需要加上“文字不相违背”这个短语，如果以相违背的理由是否符合定义来判断，那么就不可能成立文字意义不相符的理由。这又分为两种：量 canonical text 和文字一致意义扩展的理由。第一种是，按照续部经典直接显示的那样进行解释，这也有四种证悟：三种清净，四种平等，大自在的理由。第一种是，续部的第十一章说：“因相同与字母之理，加持与现量，四种殊胜证悟，一切现证大自在。”这里说，平凡的状态和受用等各种显现，以及对这些显现的好坏、取舍等各种执着，是杂染轮回的一面；超越这些显现的智慧之光，是清净涅槃的一面。这些都不是在心的本初状态的界或法界中成立的，因为唯一的法界是所有这些的因或显现的基础，法界
English
There are two ways of understanding. From this, it can be inferred that the phrase "unborn self-appearance" in the five phrases is not elaborated upon. Is it necessary to directly express the meaning with words like "all dharmas are unborn"? The same reasoning should be applied to the reasons for the other three bodies. In this way, although the sharpest faculties do not need detailed explanations of the reasons for understanding the meaning of the tantra, they do not understand the meaning of the tantra without any reason. Therefore, it is necessary to understand the meaning of the reasons. The main object for which reasons need to be explained, although called dull faculties compared to the higher ones, is actually very sharp, because they are the main objects to be tamed for this tantra. Because it is unreasonable to say that this tantra, which is the pinnacle of all tantras, is a tantra spoken for those with dull faculties. There are two types of reasons for the emanation body: reasons that agree with the meaning of the words and reasons that do not agree. The first is to combine the meaning to be proven and the reason, so that the two are not contradictory in words, thereby establishing it. I think it is necessary to add the phrase "words are not contradictory", because if one judges whether contradictory reasons meet the definition, then it will be impossible to establish reasons where the meaning of the words does not match. This is further divided into two types: valid canonical text and reasons for expanding the meaning of consistent words. The first is to explain according to what is directly shown in the tantric scriptures, and there are also four realizations: three purities, four equalities, and the reason for the great sovereign. The first is, in the eleventh chapter of the tantra, it says: "The same cause and the nature of letters, blessings and direct perception, four kinds of excellent realization, all manifest perfect great sovereign." Here it says that the various appearances of ordinary states and enjoyments, and the various attachments to these appearances, such as good and bad, acceptance and rejection, are the side of contaminated samsara; the light of wisdom that transcends these appearances is the side of pure nirvana. None of these are established in the realm or dharmadhatu of the mind's original state, because the one and only dharmadhatu is the cause or basis of appearance of all these, the dharmadhatu
Chinese
如果从轮回的显现心识方面成立，那么法界就会断灭于轮回的一方，那些显现心识就无法被净化。如果从清净的显现方面成立，那么法界就会落入清净的一方，无法作为轮回的显现基础。如果显现心识成立为自续或自主，那么与作为显现基础的究竟界不存在是不合理的，所以必须否定那种成立方式。因此，《眼释》中详细阐述了遮止四边生灭和远离一异的智慧。这样一来，他们认为，在法界的究竟安住方式中，连极微小的二取戏论也不存在。这也是从非遮空性的基础上进行分析的。如此理解的方式就是理解为因相同。简而言之，在撰写结合时，将自性不生、显现不灭、本体无别、体性离思四者作为所要证成的，并将因相同等四者作为理由来陈述。结合起来说，轮回和涅槃的两种显现，是所立宗。法界的自性没有生，因为你们两者的究竟显现基础，除了法界这一个之外没有别的。秘密主意饰中安立的方式，应当在那里了解。这样，虽然显现分不是从法界的角度成立的，但法界不可能与智慧分离，而且智慧中显现分是任运成就的。如同没有花纹的绳子，就没有误认为蛇的基础一样，如果心的本初状态中完全没有显现，那么错觉显现也必然完全没有。幻化方面的智者们是这样说的，这是金刚语。也就是说，如上所述，根本法界在任何地方都没有偏袒的关键，因此无偏的显现如幻而自生。无偏的意思是，差别无边，而且像水一样的物体，也会因为业、明咒和禅定等因素而显现为任何事物。总之，就是不偏向任何一方。这部续中也反复说到一切事物都只是名称而已，这是无偏显现的彻底原因，而且这也归结于法界中显现不成立的理由。虽然智慧的显现没有偏颇，但心却执着于偏颇，而且在圆满次第中见到空性形象时，无偏的一切都