Chinese
此外，也阐述了词语与意义相符。如果细分，则不可思议，但概括而言，则有普遍适用的论证，即经教、理证和口诀这三者。虽然存在与此相应的论证的各种名称，多得不可胜数，但在此仅简要地提及将在下文出现的部分内容。略而言之，被轮回与涅槃所涵盖的一切法，其自性完全清净，是意之所指，即以四种清净的方式，现量证悟无二之义。器情世间等，即五蕴清净为五父佛，五大清净为五母佛，识与根清净为勇士，境与时清净为明妃。从二平等中，以超胜的二平等，所行境完全清净，称为普贤王如来的刹土。而这超胜的二平等，是可衡量的，即共同的中观派，从二谛而言，在世俗谛中，一切法如幻般平等；在胜义谛中，一切法离戏论，在空性中平等。如是，从共同的二平等中衡量，即如上所述，在世俗谛中，器情显现为胜者的坛城，因此轮回与涅槃平等；在胜义谛中，一切法是自生智慧，证悟时轮回与涅槃平等。如是，以超胜的二平等，一切法自性解脱。同样，意与法二者是普贤父母，身体的四触觉和常断四边清净为门，六烦恼证悟并解脱为六能仁。如是，在世俗谛中，被器情世间所涵盖的一切，证悟为本初就在天界成佛的清净；在胜义谛中，证悟法性自生智慧，离戏论，无生且清净，在共同的觉性大自在的境界中，二平等在胜义谛中，被轮回与涅槃所涵盖的一切法，在自生智慧中是同一因，在世俗谛中，以文字的形式象征，以无碍之方便的印，觉性显现为幻化的体性，无别或加持，显现为双运，并现量证悟。如是殊胜证悟，以四种论证，一切法在自证的现量中，无余圆满，故为大王。
English
Furthermore, it also explains that the words and meanings are consistent. If divided in detail, it is inconceivable, but in summary, there are universally applicable arguments, namely the three of scripture, reasoning, and oral instruction. Although there are countless names for arguments corresponding to this, here only briefly mentions some of the content that will appear below. Briefly speaking, all phenomena encompassed by samsara and nirvana, their nature is completely pure, is the meaning of mind, that is, in the manner of four purities, directly realizing the meaning of non-duality. The container and content of the world, etc., that is, the five aggregates purified as the five father Buddhas, the five elements purified as the five mother Buddhas, consciousness and faculties purified as heroes, and objects and time purified as consorts. From the two equalities, with the surpassing two equalities, the object of practice is completely pure, called the realm of Samantabhadra. And these surpassing two equalities are measurable, that is, the common Madhyamaka school, from the two truths, in the relative truth, all phenomena are equal like illusions; in the ultimate truth, all phenomena are free from elaboration, equal in emptiness. Thus, measured from the common two equalities, that is, as mentioned above, in the relative truth, the container and content appear as the mandala of the victors, therefore samsara and nirvana are equal; in the ultimate truth, all phenomena are self-born wisdom, and upon realization, samsara and nirvana are equal. Thus, with the surpassing two equalities, all phenomena are naturally liberated. Similarly, mind and phenomena are the Samantabhadra parents, the four tactile sensations of the body and the four extremes of permanence and annihilation are pure as doors, and the six afflictions are realized and liberated as the six Thubpas. Thus, in the relative truth, everything encompassed by the container and content of the world is realized as pure, having been enlightened as Buddhas from the beginning in the realm of the gods; in the ultimate truth, realizing the self-born wisdom of the nature of phenomena, free from elaboration, unborn and pure, in the state of the common awareness of the great self, the two equalities in the ultimate truth, all phenomena encompassed by samsara and nirvana, in self-born wisdom are the same cause, and in the relative truth, symbolized by the form of letters, with the unimpeded means of the mudra, awareness appears as the nature of illusion, inseparable or blessed, appearing as union, and directly realizing. Such supreme realization, with the four arguments, all phenomena in the direct perception of self-awareness, are completely perfect without remainder, therefore it is the great king.
Chinese
为了掌控一切法自生之智慧，为了行持觉性大本体。 我与他者及分别之流，以完全清净故，乃无上菩提胜乘之见解。 完全清净，包括寂灭与不寂灭轮回之诸法，所有一切。 若以最初之实相，以正确了知之智慧善加观察。 事物无有单一之自性，故显现方式随其所应，成办方式亦随其所应。显现之时即是法界之自性。彼亦如来之身显现如幻，以及。 心之颠倒分别显现如幻二者。 以是觉性之故，无有根本，以自性圆满之大空性而空。 于彼，轮回与涅槃不可视为种姓与单一方面之延续。 于自生智慧，无有各别种姓、颜色与形状等单一成立之事物。 于单一方面，显现一切外内器情。 显现之时，自性法身即是显现之方式。一切皆于彼中随其所应而转变，随其所应而成办。 烦恼自身之体性与总的开示，贪欲自身之体性即是执着与渴求。嗔恨自身之体性即是愤怒与暴戾。愚痴之体性即是完全的蒙昧。我慢之体性即是不寂静与傲慢。嫉妒之体性即是于心之胸怀中无法容纳他人之功德。 总的开示，痛苦中无助之心不寂静且生起我慢。 烦恼自身之体性，若能无有遮蔽地、无错谬地了知自生智慧之自明。 五种智慧与总的体性，自显现无有边际与中心，若能无错谬地了知彼之意义，则转为完全清净之道。 因此，于此应珍视总的理证之观察。 法性无有边际与中心，且远离一与多。 于一边，任何事物皆非是，以实相如是之故，无有二元。 以不可分割之方式了知之故。 因此，远离边际之见解，法性亦如是。 所量之五大元素。 为了无有必要地摧毁其自性。 理证生起。于一亦生起
English
In order to control all phenomena's self-arisen wisdom, in order to practice the great essence of awareness. The stream of self, other, and conceptualization, through complete purity, is the view of the supreme vehicle of unsurpassed enlightenment. Complete purity, including all phenomena encompassed by samsara, both nirvana and non-nirvana. If one thoroughly examines with the wisdom of correctly knowing the original state. Since phenomena lack a singular nature, they appear in whatever way is appropriate and accomplish in whatever way is appropriate. The moment of appearance is the very nature of the dharmadhatu. That is, the body of the Tathagata appears like an illusion, and. The two, the mind's mistaken conceptualizations appearing as illusions. Because it is awareness, it is without root, empty with the great emptiness of the perfectly endowed nature. In that, samsara and nirvana cannot be regarded as a lineage or a continuation in one direction. In self-arisen wisdom, there are no separate lineages, colors, shapes, etc., established in one direction. In one direction, all outer and inner containers and contents appear. At the moment of appearance, the nature dharmakaya itself is the way of appearance. Everything transforms and accomplishes in whatever way is appropriate within it. The nature of afflictions themselves and the general teachings, the nature of desire itself is attachment and longing. The nature of hatred itself is anger and violence. The nature of ignorance is complete bewilderment. The nature of pride is unrestrained and arrogance. The nature of jealousy is the inability to accommodate the qualities of others in the heart's bosom. The general teaching is that the helpless mind in suffering is unrestrained and gives rise to pride. The nature of afflictions themselves, if one knows the self-luminosity of self-arisen wisdom without obscuration and without error. The five wisdoms and the general nature, self-appearing without beginning or end, if one knows the meaning of that without error, it transforms into the path of complete purity. Therefore, here, cherish the examination of the general reasoning. The nature of reality has no beginning or end and is separate from one and many. On one side, nothing is anything, because the reality is such, there is no duality. Because it is known in an indivisible way. Therefore, the view that is free from extremes, the nature of reality is also like that. The five great elements to be measured. In order to destroy their nature without necessity. Reasoning arises. It also arises in one.
Chinese
将五蕴分为五个部分。如果字母“穆(藏文：མུཾ)”代表地，那么它会被融入到法界中，成为无二无别。法界“穆(藏文：མུཾ)”本身超越了言语的表达和思维的考量，是无二自解脱的。例如，就像天空无法被抓住一样，一切显现和存在也与此相似，因为它们是心性的自显现。意义是，心性本身就像大地一样承载一切，像水一样滋养，像风一样轻盈流动，无法被抓住，像火一样清晰，燃烧着表相。同样，五蕴是五佛父和五根境，是勇识和五佛母。五毒和五色，以及方向等五种，应被理解为五部和五智。为了确定修行之义和自生智慧的本质，不要混淆它们的表达方式。因此，为了这个原因，这个例子象征并理解那个意义。为了确定修行之义，要陈述和确定先前出现的论证和随之而来的论证。为了理解修行之义的宗义本质是什么，通过论证、定义、本质和特征等方式，无论从何处确定，都要充分理解和掌握其意义。摧毁一切偏见和执着，持有不超越无方显现的誓言。持有不超越了知因的特征和见地的誓言。将轮回和涅槃的一切都毫无遗漏地用论证来确定，并产生已成就的意义。词语所象征的意义与词语本身并无不同。声音本身不是意义的实体。意义本身由词语的声音来象征，两者并无不同。因此，对于名称和词语，既不要不依赖声音而如实理解，也不要执着于声音本身。在无分别的智慧深处理解意义，这就是宗义。通过三和四来揭示谬误和遮蔽，为了阐述身体结构的意义。至高无上的秘密真言，无与伦比的摩诃之义。不要在任何情况下都去思辨表相和偏见。在法性平等性的状态中，通过了知一切法，轮回和涅槃的一切都是平等性。不要以不同的方式执取和表达超世间和世间的各自观点。那些是人
English
Divide the five aggregates into five parts. If the letter "Mum (藏文：མུཾ)" represents the earth, then it will be integrated into the Dharmadhatu, becoming non-dual. The Dharmadhatu "Mum (藏文：མུཾ)" itself transcends the expression of speech and the consideration of thought, and is self-liberated in non-duality. For example, just as the sky cannot be grasped, all appearances and existences are similar to this, because they are the self-manifestation of mind. The meaning is that mind itself is like the earth, bearing everything, nourishing like water, light and flowing like wind because it cannot be grasped, and clear like fire, burning appearances. Similarly, the five aggregates are the five Father Buddhas and the five sense fields, the heroes and the five Mother Buddhas. The five poisons and the five colors, as well as the five types such as directions, should be understood as the five families and the five wisdoms. In order to determine the meaning of practice and the essence of self-born wisdom, do not confuse their expressions. Therefore, for this reason, this example symbolizes and understands that meaning. In order to determine the meaning of practice, state and determine the arguments that came before and the arguments that follow. In order to understand what the essential nature of the practice is, through argumentation, definition, essence, and characteristics, etc., no matter where you determine it from, you must fully understand and grasp its meaning. Destroy all prejudices and attachments, and hold the vow of not transcending the unobstructed appearance. Hold the vow of not transcending the characteristics and views of knowing the cause. Determine everything of samsara and nirvana completely with arguments, and generate the accomplished meaning. The meaning symbolized by words is no different from the words themselves. Sound itself is not the entity of meaning. Meaning itself is symbolized by the sound of words, and the two are no different. Therefore, for names and words, do not fail to understand them as they are without relying on sound, nor be attached to sound alone. Understand the meaning in the depths of non-dual wisdom, this is the definitive meaning. Revealing errors and obscurations through three and four, in order to explain the meaning of the body's structure. The supreme secret mantra, the unsurpassed meaning of Maha. Do not speculate on appearances and biases in any case. In the state of equality of Dharmata, by knowing all dharmas, everything of samsara and nirvana is equality. Do not grasp and express the respective views of the transcendent and the mundane in different ways. Those are people
Chinese
断除退堕，视上师与自己平等之见，此外别无他法。总的来说，将非彼视为彼的邪见有无数种，但基的本来面目是本来就有的，并非任何自续。众生各自的能取所取颠倒执着的习气，被外取内执的网所遮蔽。心性本无任何偏颇，却在邪见中显现出各种偏颇，偏离了菩提心的根本。就像这样，仅仅因为执着于并非真实的能取所取，它们就不会消失，因此无法解脱，因为被誓言束缚于轮回。因为生老病死时被敌人摧毁，因为被不真实所欺骗，因为无常且变化，因为远离圣道，以及被囚禁在轮回的监狱中。痛苦不会停止，而是沉溺于痛苦的威势之中，因此被九种原因所迷惑。因此，由于未能证悟平等性，沉溺于五毒之中，众生在六道中轮回，经历五种道。断除不善，主要 গ্রহণ 十善。因为行善升天，作恶堕入恶道，善恶因果并不平等。欲界是天人和人类的 জন্মস্থান。由于未能证悟二无平等之义，因此在欲界中轮回。未能证悟一切法皆为自显现平等之义以及无我，执着于自我之境，从而生起慈悲心。于此，以慈悲为境，生起慈悲无量、慈爱、喜悦和舍，这四无量心，安住于乐明无分别之中。初禅如火般寻伺，二禅如水般喜乐，三禅如呼吸般，四禅则无寻伺。执着于不动摇之境，并执着于四禅。初禅时，在乐明之境中，生起具有觉知和寻伺的等持，二禅时有行为，但没有觉知。三禅没有觉知，但有寻伺。四禅则既无觉知也无寻伺，安住于不动摇之中。像这样，依次执着于四禅的各个阶段。一切色等