English
Determining through the means of seeing and hearing signs: Like the Sambhogakaya Buddha communicating with the retinue through speech, the Lama determines through the means of mind being placed in equanimity, hand gestures, shapes, colors, etc. The speech manner of the Nirmanakaya is determined through words: Like the expression of the Nirmanakaya communicating with the retinue through words, understanding is achieved through the Lama's expression of words. The speech manner of Manifest Enlightenment is determined by the blessing of awareness: Like the Manifestly Enlightened Body communicating with the retinue through the speech of the blessing of awareness, here, it is determined by the blessing of self-awareness arising as the five wisdoms. The speech manner of the Vajra Body is determined by the inseparability of appearance and emptiness: Like the Vajra Body communicating with the retinue through inseparable speech, the inseparability of sound, appearance, and emptiness, the nature of meaning that is free from extremes, is determined and understood. In accordance with the speech of the Essence Body, determining appearance and existence as the equality of seeing and hearing: Like some individuals communicating with the retinue through the speech of equality by the Essence Body, in this way, all phenomena of appearance and existence, through seeing and hearing themselves, without discrimination, are determined and understood as the equality of appearance and emptiness. In accordance with the speech of the Secret Body, determining through the practice of the path of means: Like the Teacher, the Secret Body, communicating with the retinue of practitioners, through speech that is difficult to show, endowed with the power of the five wisdoms, here, through the means of practicing with the Mudra consort, bliss and emptiness, the non-duality, are determined and understood. Second, the reasoning of words has two aspects: what is to be determined by words, and the manner of determining and understanding. The first has two parts: First, when the words themselves are taken as the basis, for some individuals who have not been able to understand the above-mentioned manners, just as the four Kayas of the past communicated with the four retinues through the four speeches, here it is necessary to determine through words, that is, to introduce the nature of reality as it is, as the definitive reasoning of ultimate truth, to the retinue of the Dharmakaya, the intelligent ones; the Teacher, the Secret Body, to the retinue with attachment and clinging.
Chinese
以符合所化众生的意愿和自因的智慧的理证来介绍，报身佛以灵活的思想，通过结合的理证来为根器敏锐的眷属介绍，化身佛为具有邪见的所化众生，引导他们进入较低的乘，并引导他们进入较高的乘，并通过传承的理证来介绍这四种方式。为了通过语言的方式，使这些成为理证的方式，在每个所化众生的心中确定，并且通过理证来完全分析和确定所考察的对象。因此，将五种事物的含义用语言表达出来，这些通过成就宗派的作用而成为理证。第二，展示了没有其他不是理证的法，如上所述，如果强制性地将一切都确立为理证，那么就没有什么法不是理证了。第二，理解的方式有两种。第一，简要说明：如果暂时以语言的理证为主，那么将五种事物的含义用语言介绍并确定下来，就有了不可分析的理解；如果不能确定下来，就有了可以分析的理解。第二，详细解释分为两部分。第一，不需要用语言确定，就可以获得不可分析的理解：为了展示无法再次确定的理解，通过表达语言的理证，就能看到并找到宗派的意义，因此有必要自己理解无法确定的内容。因为分别认识语言和意义会成为所知的对象。因此，在寻找见解时，必须通过语言的理证来理解宗派，所以不可分析的理证就是这样确定的。第二，可以分析的理解分为三部分。第一，简要说明：其中之一是可以分析的理证，有共同和殊胜的理证两种。第二，详细解释分为两部分。第一，中观理证等共同的理证：在共同的中观乘的论典中著名的理证有：一异离、金刚屑、有无生灭、四句生灭和四种方式等，以及以“等”字概括的缘起中观等五种。
English
Introducing with reasoning that accords with the wishes and self-caused wisdom of the beings to be tamed, the Sambhogakaya Buddha introduces to the sharp-witted retinue through the reasoning of combining with flexible thought, and the Nirmanakaya Buddha introduces to the beings to be tamed who have wrong views, guiding them into the lower vehicles and leading them into the higher vehicles, and through the reasoning of lineage, these four ways. In order to make these ways of becoming reasoning certain in the minds of each of the beings to be tamed through the way of words, and to completely analyze and determine the objects to be examined by reasoning. Therefore, expressing the meaning of the five objects in words, these become reasoning through the function of accomplishing tenets. Second, showing that there are no other dharmas that are not reasoning, as stated above, if everything is forcibly established as reasoning, then there is no dharma that is not reasoning. Second, there are two ways of understanding. First, a brief explanation: If we temporarily focus on the reasoning of words, then introducing and establishing the meaning of the five objects in words results in an understanding that cannot be analyzed; if it cannot be established, there is an understanding that can be analyzed. Second, the detailed explanation is divided into two parts. First, the understanding that does not need to be established by words and is therefore unanalyzable: In order to show the understanding that cannot be re-established, by expressing the reasoning of words, one can see and find the meaning of the tenets, so it is necessary to understand the unanalyzable by oneself. Because separately recognizing words and meanings becomes the object of knowledge. Therefore, when seeking views, one must understand the tenets through the reasoning of words, so the unanalyzable reasoning is determined in this way. Second, analyzable understanding is divided into three parts. First, a brief explanation: One of them is analyzable reasoning, which has two types: common and supreme reasoning. Second, the detailed explanation is divided into two parts. First, common reasoning such as Madhyamaka reasoning: In the common Madhyamaka vehicle's treatises, the famous reasoning includes: being separate from one and many, Vajra Splinters, existence and non-existence of arising and ceasing, four-sentence arising and ceasing and four modes, etc., and the five types of dependent arising Madhyamaka summarized by the word "etc."
Chinese
第二，关于不共密咒的理路，分为两部分。第一，简略指示：不共于下乘的密咒理路有两种。一是，理路在确定词语和所要证实的意义相符时；二是，理路在确定时，所要证实的意义和词语不相符，从而确定宗派。第二，详细解释分为两部分。第一，词义相符的理路：其中，首先是确定所有名言之法，即确定法性即如是性；五大和五母；五蕴和五部；八识聚净化为五智等三者；以及反正两种，或名相和非名相两种共同的平等二者；或者，世俗如幻的八喻和胜义离戏的八边，这是以前幻术师们所主张的。世俗身和智慧，以及胜义七宝，这是剩余的平等二者。一因和字句、加持、现证四者。自性真谛无别大自在二无的理路，以及等等的“等”字所包括的烦恼自共的理路，和分别的、离边的、象征譬喻的，以及词义不符的理路等等。第二，分为两部分。第一，词义不符的理路本身：第二，词义不符作为理路。轮回涅槃的一切法，在自证上，由于不是任何一个方面，所以是不成立的。在无偏袒上，似乎是任何一个方面，并且一切任运成就，但实际上，就像常、实、根本成立等一样，什么也没有成立。诸如此类，通过不舍弃、不具备的方式，想要成立所要成立的意义，就像大海中的影像一样，因为什么也不是。在无偏袒上，一切法都是一切的自性，因此，由于是智慧的显现，所以是“是”，并且由于法界上没有轮回涅槃，所以是“非”，因此说“不成立”。因此，在表达的理路上，显现的一切法都是从觉性的光芒中显现的，所以是不舍弃的。由于没有执着于一个方面或自续，所以从不具备的角度来确定。第二，词义不符转变为理路的方式是：
English
Second, regarding the reasoning of the uncommon mantra, there are two parts. First, a brief indication: The reasoning of the mantra that is uncommon to the lower vehicles has two aspects. One is when the reasoning establishes that the words and the meaning to be proven are in accordance. The other is when the reasoning establishes the tenet because the meaning to be proven and the words are not in accordance when the reasoning establishes it. Second, the detailed explanation has two parts. First, the reasoning of corresponding words and meanings: Among these, the first is to establish all phenomena of terminology, which is to establish the nature of reality as suchness; the five elements and the five mothers; the five aggregates and the five families; the purification of the eight consciousness aggregates into the five wisdoms, and these three; as well as the two reversals, or the two common equalities of terms and non-terms; or, the eight examples of illusory appearances of conventional truth and the eight extremes of freedom from elaboration of ultimate truth, which were previously asserted by illusionists. Conventional form and wisdom, and ultimate seven treasures, these are the remaining two equalities. The single cause and the four of letters, blessings, and direct realization. The reasoning of the inseparability of self-nature, truth, and great self, the non-duality, and so on, with the word "etc." including the reasoning of afflictions, self and general, and the reasoning of differentiation, freedom from extremes, symbolic metaphors, and reasoning of non-corresponding words and meanings, and so on. Second, there are two parts to this. First, the actual reasoning of non-corresponding words and meanings: Second, non-corresponding words and meanings as reasoning. All phenomena of samsara and nirvana, in self-awareness, are not established because they are not any one aspect. In impartiality, it seems to be any one aspect, and everything is spontaneously accomplished, but in reality, like permanence, reality, fundamental establishment, etc., nothing is established. Like this, through the means of not abandoning and not possessing, wanting to establish the meaning to be established, like the image in the ocean, is nothing at all. In impartiality, all phenomena are the nature of everything, therefore, because it is the appearance of wisdom, it is "is," and because there is no samsara and nirvana in the expanse, it is "is not," therefore it is said "not established." Therefore, in the reasoning of expression, all appearing phenomena arise from the radiance of awareness, so it is not abandoned. Because there is no clinging to one aspect or self-continuity, it is determined from the aspect of not possessing. Second, the way in which non-corresponding words and meanings become reasoning is:
Chinese
因此，依赖于诸如是否如此、是否成立等不同的词义，通过理证进行确立，以此为因，自性的宗派得以成立。因此，那些不同的词义必定会转变为成立宗派的理证，因此，在无上瑜伽密法的场合，必须依赖于那些理证来证悟。第二，以理证确立的方式是：为了破除将共同的理证所衡量的对境和显现为识，以及将涅槃和轮回显现为不同的执着，必须通过方便智慧的方式进行确立。因为，如果自证智没有生起无碍的妙力，就不会产生对境识或轮回涅槃的诸法。因此，显现无碍之理的自性，以及无论如何显现，那本身都不是自性的成立，从而使轮回涅槃的执着得以逆转。而且，一切显现都是自显现的大方便，如此显现却不是自性成立，这就是智慧自性空性的见解，双运大平等得以确立。第二，显示在寻求时，见解有发展次第：在简略的中间，显示见解的发展次第，为了证悟无二的真如自性，进行如理修持，生起动摇、成熟、进入、安住、究竟的五种心，以及因一字加持显现四种，空性、无相、无愿、光明四种，以两个四组的方式发展，以及等等，以“等”字包括近修、修持四种，动摇、获得、习惯、稳固、究竟五种发展，通过这些方式，前者向后者发展。要知道，所有这些都是在一个总集道四地的数量次第中先后发展的，因为在前一地的阶段，对后一地的阶段，觉性获得自主并发展，对此毫无疑问。第三，从究竟来确定，见解自身的体性有四种：四总集道发展到究竟的四种证悟的最后一个，以现量证悟成为信心的宗派自立，以及证悟的功德，以及从道和传承意义的见解场合中了解，必须在体性上圆满，以及未证悟的过失。