English
When engaging in wisdom, contemplate by listening to scriptures and retaining the meaning of what is heard; when contemplating, engage in analysis. These two are the causes for understanding and knowing views. Some Khenpos and spiritual friends possess scriptures and oral instructions, they do not strive for the meaning, but consider understanding views together as a condition. The nature of intelligence possesses seven characteristics: high, stable, quick, sharp, great, vast, and deep, of which nature, ability, and sharpness are the cause of similarity and possession. Therefore, when time, place, relationship, cause, and conditions are all present, seek views with the eye of wisdom. Eliminate doubts through reasoning, and from the special perspective of wisdom, correct the erroneous understandings of intelligence. Focus on the unerring Mahā tenets and accept it. The basis of the tenets and the measure are determined by reasoning, which is the view of established matters. These three forms are measured by reasoning, briefly placing the basis of existence and non-existence together. The perfectly enlightened teacher, with the retinue subdued by the five bodies, the spontaneously accomplished vidyādharas, the meaning of unborn, the symbol of intention, the words of speech, the indivisible vajra, the blessing of reason, these five teachings reveal the reality to be measured. Directly determine and measure it. Understanding that meaning also comes through five things, five ways, and five words. Determining things, symbolizing with five expressions, this is the basis for the emergence of reasoning. From those five things of reasoning, to the five retinues, directly communicate reality, and future generations follow it, and make it intelligent. Like gold that has been burned, cut, and polished, carefully examine the ways and words through the five things, and determine it. Determining through those five things, and the basis of complete examination is what is to be measured. All phenomena, the five objects of the five senses, appear manifestly. All objects are not existent, this is the commitment. Reasoning is the self-arisen wisdom, the ālaya-vijñāna itself. Various internal and external things are self-manifesting. Therefore, for saṃsāra and nirvāṇa, examine and contemplate the attachment to things. The things that exist in this world, names, differences, and characteristics.
Chinese
以执著于境等。以非彼为彼执著，各自的错觉，自己和共相的体性等自己衡量，如果这样说。自己衡量自己时，如何安住应当考察。轮回涅槃二者的执著之事物，三时所摄的诸法。当下的一刹那，轮回涅槃全部圆满的缘故。内外之彼事物，实相，一切之基，见为自显现，真实义毫不颠倒。于境，觉性的自显现之自性中，轮回涅槃二者所摄的一切法也如是知晓，应当通达所量。这样一来，遍计的知识粗糙而解脱，中间以思所成慧观察则会消失，因此所量无法确定。因为总相在境中不存在，譬如无身则不生影。所量无境，故无法会面，那么如果执著的意衡量自己。也不行，譬如手指无法触碰自己的手指。由于怀疑境与有境二者都无法衡量而恐惧，所量一切的所依称为识，执著止息。因为没有对治，经诀，道理，所以遍计的执著并非清净。所量，正因，宗派三者中，以中间的正因确定之境的缘故，成立所舍所量的定义。如是五事以轮回涅槃的事物彼彼。轮回涅槃二者彼彼的自性如何，应当考察也是法性的意义。具有证悟能力的最胜智慧者们，以轮回的方式。意义上，内外的事物形形色色，心性自显现是密咒的密意。因为是了义的教证，所以事物们反过来指示法。那也是虽然没有言说，却如言说般，以无境自明的方式表达，从而理解。那自明以自性宣说之故。与此相应，为了未来所化有情的利益，确定之方式的理由是确定的。又是安住于地的菩萨，对于具有与之相似的智慧之眼者，轮回的方式。显示自性力，无生之义显现。
English
Through clinging to objects, etc. By clinging to what is not that as that, the characteristics of each of the individual misapprehensions, both self and general, should be measured by oneself. If so, when measuring oneself by oneself, how it abides should be examined. The objects of clinging of the two, samsara and nirvana, are all the dharmas encompassed by the three times. Because all of samsara and nirvana are perfected in a single moment of the present. Seeing the reality of those inner and outer objects, the basis of everything, as self-appearance, is the true meaning without any inversion. In the nature of the self-appearance of awareness in the object, all the dharmas encompassed by the two, samsara and nirvana, should also be known in that way, and the measurable should be understood. In that way, the coarse knowledge of the completely imputed is liberated, and if examined in the middle by the wisdom arising from thought, it will disappear, therefore the measurable cannot be determined. Because the general characteristic does not exist in the object, for example, just as a shadow does not arise without a body. Because the measurable has no object, it cannot be met, so even if the clinging mind measures itself. It is also not possible, just as a finger cannot touch its own finger. Fearing that both the object and the subject cannot be measured, the basis of all that can be measured is called knowledge, and clinging ceases. Because there is no antidote, scripture, instruction, or reasoning, the clinging of the completely imputed is not purified. The measurable, among the three, reason, tenet, and conclusion, because it is the object determined by the middle reason, the definition of what is to be abandoned and measured is established. In that way, the five objects, the objects of samsara and nirvana, that and that. How the nature of those two, samsara and nirvana, is, it should be examined, which is also the meaning of the nature of reality. The supreme minds that possess the ability to realize, in the manner of samsara. In meaning, the various inner and outer objects, the self-appearance of mind itself, is the intent of the secret mantra. Because it is the definitive scripture, the objects show the Dharma in return. That is also, although there is no expression in words, it is like an expression, and it is understood by expressing in a self-clear way without an object. Because that self-clear nature speaks for itself. Corresponding to that, for the benefit of future disciples, the reason for the way of determining is certain. Again, the bodhisattva who abides on the ground, for those who have an eye of wisdom similar to that, the manner of samsara. Showing the power of nature, the meaning of no birth is manifest.
Chinese
不用勤作，自然而然显现，不以言语表达，而是以无生之自显来象征，如同言语的符号一般传递。有些是看到和听到形状的符号，即通过观察形状和颜色，理解圆形代表无戏论，或者白色代表清净无垢等等。理解声音是指白色代表无垢，黑色代表不变。以及在讲经说法等方面，瑜伽士通过手势来象征符号，即通过眼睛看到、耳朵听到，从六根中理解符号的意义等等，这是自性符号，即黑色代表不变，失明。上师伸出手等等，勇士通过符号来互相认识，以及通过安住于意境来互相认识。以及通过自己的禅定显现方式来传递和理解符号。讲经说法，例如地下有黄金，所以蒸汽会出现在空中，以及镜子放在阳光下会产生热气而出现火一样。轮回涅槃的一切法，都是自生的体性，因此会从自证的自性中产生，不用特意勤作。自然而然地证悟，并且显现得像言语一样，这就是符号的传递。轮回涅槃的一切法，都是显空和声空无别，如同山谷的回声一样。讲经说法，上根者通过理解一切声音都是声空，从而证悟意义本身显现为无别。声空无别金刚语。并且符合道理。仅仅听到声音，就能在声空无别中。不分别词义，就能衡量和理解意义。化身以敲鼓为例，如同化身以各种语言向天龙人和人类等各类众生传递符号一样。讲经说法，化身的词句如同世间始祖梵天的语言一般。安住在信解行地的众生，通过所说之语而解脱。从而传递那如实之义，获得完全的解脱。对于初学者来说，由于根器不同，因此有各种方便道和解脱道，可以通过任何自己喜欢的方式获得解脱。这里是通过听闻、思维，将词句的声音融入修习的智慧平等性中，从而证悟的方法。以果的方式在自己身上产生一切。
English
It also appears naturally without effort. Without expressing it in words, it symbolizes the unborn self-appearance, and it is transmitted like a verbal symbol. Some are the symbols of seeing and hearing shapes, that is, by observing shapes and colors, understanding that roundness represents non-proliferation, or that white represents purity and immaculateness, and so on. Understanding sound means that white represents immaculateness, and black represents immutability. And in teaching the Dharma and so on, yogis symbolize symbols through gestures, that is, through seeing with the eyes and hearing with the ears, understanding the meaning of symbols from the six senses, etc. This is the symbol of self-nature, that is, black represents immutability, blindness. The lama stretches out his hand, etc., and the brave recognize each other through symbols, and they recognize each other by dwelling in the state of contemplation. And through the way one's own samadhi manifests, symbols are transmitted and understood. Teaching the Dharma, for example, because there is gold underground, steam will appear in the sky, and like a mirror placed in the sunlight, heat will be generated and fire will appear. All the dharmas of samsara and nirvana are of self-born nature, so they arise from the self-nature of self-awareness, without special effort. Naturally realize and appear like words, this is the transmission of symbols. All the dharmas of samsara and nirvana are inseparable from appearance-emptiness and sound-emptiness, like the echo of a valley. Teaching the Dharma, those with superior faculties understand that all sounds are sound-emptiness, and thus realize that the meaning itself appears as inseparable. Sound-emptiness is inseparable, the Vajra speech. And in accordance with reason. Just by hearing the sound, one can be in the inseparability of sound-emptiness. Without distinguishing the meaning of words, one can measure and understand the meaning. The incarnate Buddha takes the example of beating a drum, just as the incarnate Buddha transmits symbols in various languages to various beings such as gods, nagas, and humans. Teaching the Dharma, the words and melodies of the incarnate Buddha are like the language of Brahma, the ancestor of the world. Beings who dwell on the ground of faith and practice are liberated by the words spoken. Thus, the true meaning is transmitted, and complete liberation is attained. For beginners, because of the different faculties, there are various expedient paths and paths of liberation, and one can attain liberation through any method one likes. Here, it is the method of listening, thinking, and integrating the sound of words into the equality of wisdom of practice, thereby realizing it. Everything arises in oneself as a result.
Chinese
为了使殊胜的净土得以成就，从心性无所缘的状态中，以确定的理由，通过语言的门径来表达和理解智慧的奇迹。从五身中真实听到的五语，与五种真实相符，通过理解也与五种方式相符，对于有贪欲的所化众生，传授引导的语言；对于有执着的所化众生，赐予欲望自生的语言。在那两者之后，用语言来表达，是对有智慧的所化众生，赐予真实确定的语言；对于有种姓的所化众生，赐予隐秘意趣诀窍的语言；自性显现是自性语，明空自性的自性所表达的语言，自显的语言是法身的语，无生义的语所象征。隐秘意趣的语言是圆满报身的语，通过意趣象征的方式来表达。对于有种姓的所化众生，赐予隐秘意趣的语言。第三，引导之语是化身的语，以梵天妙音的语言来说，对于邪见的所化众生，赐予引导传承的语言。欲望因缘之语是秘密身的语，大乐方便的语通过门径来表达，对于有执着的所化众生，赐予欲望自生的语言。以及金刚身语，开显显现空性无别的语言，自明现前智慧加持的语，显明圆满报身的语，通过意趣象征的方式来表达，即用语言来表达。这四种是对有智慧的所化众生，赐予真实确定的语言。这四种不是用语言说出的，而是通过意义的门径来理解和见到的。轮回涅槃一切都是密咒的自性，是自显的缘故。自性没有边和中，法性即是如是性。在无别的状态中本来安住，为了想要证悟自生的五种智慧，为了做这件事。在四方和中央，用五来象征，使五种智慧安住。同样，对于五种颜色等等一切，也这样与五种智慧结合。舍弃文字、词语和声音的名称，用语言表达