Chinese
又，为了目标安乐而说是“圣言”。也这么说。必要是使智慧低下者转为信仰的信任。圣言的类别有二，所诠总圣言是事物的实相，即：一切自证菩提心。那是圣言的量。如是说。所诠词圣言，说是事物五、道理五、词五。即，广大作业智慧天的不作离戏圆满的圣言。确立圣言为真实，如依般若波罗蜜多之理，圣言法，是真实的，因为是能诠清净三者所说。如是等。总的来说，可量显现由现量衡量，隐蔽由比量衡量，极隐蔽由圣言量衡量。如是说。此处是由体验而成立为真实的。诀窍的体性等相同。必要是使难以理解的轻易理解。又，使具有意义的精华。确立为真实是由体验而成立的。自理有五，体性是圣言诀窍的因缘相遇时，能理解事物意义的智慧。譬如，具有热度的锋利宝剑，与所断的因缘相遇时，具有断除的能力一样。定义是，其自身以道理自证，即是体性的定义。必要是转为圣言诀窍的意义。类别总的来说不可思议，即高等等七。或者说是道理四。又说是明处五。确立为真实是自己成立，不需要由其他成立。其存在可以从身语的造作来推测。此大瑜伽士的续部经典中出名，因此是三量经典。自共等等，只是与下乘名称相同，但意义特别超胜。譬如，君主哈堪二者的名字在策德相同，但意义有差别一样。第四清净是，因果世俗谛胜义谛清净。因清净，生起一切的因，五大是自己的心性，因为自续不成立所以是清净的。那也是因的体性清净是，外境五大。心性所取能取
English
Again, it is said that "scripture" is for the sake of aiming at happiness. It is also said like that. The need is to transform those of low intelligence into trust with faith. There are two categories of scripture. The general scripture to be expressed is the reality of things, namely: all self-aware bodhicitta. That is said to be the measure of scripture. So it is said. The scripture of words to be expressed is said to be five things, five ways, and five words. That is, the scripture of the vast karma wisdom deity's non-action, free from elaboration, and complete. To establish the scripture as true, according to the system of the Perfection of Wisdom, the scripture is the subject of dharma. It is true, because it is spoken by the three pure expressers. Like that and so on. In general, what can be measured and manifest is measured by direct perception, what is hidden is measured by inference, and what is extremely hidden is measured by scriptural authority. So it is said. Here, it is established as true through experience. The nature of the pith instructions is similar. The need is to make what is difficult to understand easily understood. Furthermore, it makes one possess the essence of meaning. Establishing it as true is accomplished through experience. There are five of one's own reasoning. The nature is the wisdom that can understand the meaning of things when encountering the causes and conditions of scripture and pith instructions. For example, just as a sharp sword with heat has the ability to cut when it encounters the object to be cut. The definition is that it is self-aware by reasoning, that is the definition of the nature. The need is to transform into the meaning of scripture and pith instructions. The categories are generally inconceivable, namely the seven high ones and so on. Or it is said to be the four reasonings. Or it is also said to be the five sciences. Establishing it as true is self-established and does not need to be established by others. Its existence can be inferred from the actions of body and speech. This great yogi is famous in the tantric texts, therefore it is the three-measure text. Self and general and so on, are only the same in name as the lower vehicles, but the meaning is particularly superior. For example, the names of the two emperors Ha and Khan are the same in Tse De, but the meanings are different. The fourth purity is: cause and effect, conventional truth, ultimate truth are pure. The cause is pure, the cause of generating all things, the five elements are one's own mind, because the self-continuity is not established, therefore it is pure. That is also, the characteristic of the cause is pure, the five great outer elements. Mind, object, subject
Chinese
即自显现的，所取的对境即五大，五大从根源上清净。如是说。果清净者，即从该根源所生的五种圣物，也就是说，因清净故果亦清净，譬如朱砂红则汁液亦红。其中，果真实清净者，一切有情的骨头，是金刚菩提心，肉是红莲花，大便小便为藏红花水，各自安住于身体上而清净。如是说。胜义清净者，一切法皆是心性，任何也不成立，在远离生灭的自性中清净。胜义无缘清净者，内外诸法一切，不是任何的自性，无生灭而本初清净。如是说。世俗清净者，远离自性自相续，世俗本初清净者，如幻的自性一切显现，如水中月在花园中不可得，不可得性即是种种显现，与如来本初平等。如是说。三种清净者，外器五大清净为五母，内情五蕴清净为五父，根源五种识清净为五智慧。如是了知，则执着自相续的清净称为清净，此乃共同的清净之理。第二，不共的清净之理是，显现为三种分别的错觉如幻，显现为本尊的誓言如幻，二者不间断是世俗，无自性是胜义，二者本初无二无别地清净。如是证悟的功德是，称为誓言一切圆满的刹土。四种平等中，共同的两种平等是，以波罗蜜多的方式，通过一异等方式确定之义，仅在生起方式上平等，以及在世俗中一切法显现为如幻。超胜的两种平等是，在胜义中，圣者七财自成，是显现可能之自性的因，故超胜。在世俗中，心性自显，一切法明现为身与智慧，在平等性中无余圆满，故超胜。胜义中是七财，世俗中是平等圆满。如是说。若要详细解释这些意义，胜义超胜是，七财超离言说与思虑，以九种自性成就。
English
That is, the self-appearing, the objects of grasping are the five great elements, and the five great elements are purified from the root. So it is said. The purity of the fruit is the five sacred substances that arise from that root. That is, because the cause is pure, the fruit is also pure, just as if the cinnabar is red, the juice is also red. Among them, the fruit is truly pure, that is, the bones of all sentient beings are the Vajra Bodhicitta, the flesh is the red lotus, the excrement and urine are saffron water, and they are purified by residing in their respective bodies. So it is said. Ultimate purity is that all dharmas are the nature of mind, and nothing is established. They are pure in the nature of being free from arising and ceasing. Ultimate non-referential purity is that all external and internal dharmas are not any kind of self-nature, and are primordially pure without arising or ceasing. So it is said. Conventional purity is being free from self-nature and self-continuum. Conventional primordial purity is that all illusory self-nature appears, like the moon in water, which cannot be found in the garden. The unobtainable nature is the various appearances, which are primordially equal to the Tathagatas. So it is said. The three purities are that the outer vessel, the five great elements, are purified as the five mothers, the inner sentient beings, the five aggregates, are purified as the five fathers, and the root, the five consciousnesses, are purified as the five wisdoms. Knowing this, the purity of clinging to one's own continuum is called purity, which is the common way of purification. Secondly, the uncommon way of purification is that the illusion of appearing as three kinds of discrimination is like a mirage, the illusion of appearing as a deity's samaya is like a mirage, the uninterruptedness of the two is conventional, the absence of self-nature is ultimate, and the two are primordially non-dual and pure. The merit of such realization is called the pure land of all samayas. Among the four equalities, the two common equalities are that, in the way of the Paramitas, the meaning determined by one or different ways is equal only in the way of arising, and that in the conventional, all dharmas appear as illusory. The two superior equalities are that, in the ultimate, the seven treasures of the noble ones are spontaneously accomplished as the cause of the nature of being able to appear, so they are superior. In the conventional, the nature of mind is self-appearing, and all dharmas are clearly equal as body and wisdom, and are completely fulfilled without remainder in equality, so they are superior. In the ultimate, it is the seven treasures, and in the conventional, it is equal completion. So it is said. If these meanings are to be explained in detail, the ultimate superiority is that the seven treasures are beyond words and thoughts, and are accomplished by the nine self-natures.
Chinese
智慧之境。 殊胜转变之妙慧。 非是分别念之境， 不欺，定能入于声。 如是，以双运七支、十四支而证悟，世俗谛是：与因缘所生相同而显现，若考察作用能力则有差别。同样，对于自身给予的差别，具有且与之相应。详细的四种应知晓。四种证悟是：如镜般的修法中，四脉轮或四喜也有解说。此处仅立足于理证。其中，以智慧大小的差别来衡量的方式有两种。第一种是次第进入的衡量方式，由莲花部所立，无证悟则无真谛，依次第而决定。彼亦由一续部而决定胜义谛的方式是：总的来说，若非理证则不合理，对于一切存在，四种和因的三相不可能不出现。因此，所谓“一切”是所量，即轮回与涅槃无余，是总摄各类。或者，“因”是指自性。衡量方式是：轮回与涅槃之因，无明与智慧二者，在非心的胜义谛中是一，即逝者之身显现如幻等。以及，“愚痴”之说，也是无明的异名，说是无二，意义相同。以及，无明本身即是智慧之明，颠倒本身即是真实，安乐本身即是文字之声所象征，烦恼痛苦即是菩提殊胜。如是等等而显现。如是体验即是口诀。如是能够证悟的，即是自证量。以文字的方式，量是对于身语意三者的执着。衡量的方式是，身体的实体以ཨཿ（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）来象征，是不生，是法身，彼即是文字之声所象征，显空无二，是法之根本。如是。语以ཨོ（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦）来象征，是不灭之语，以具二分的词句方式，是语之大手印。意以ༀ་（藏文，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）来象征，是无二之心，显现为五智，以文字圆满的方式，是意之大手印。如是而显现。如是所说是经，如是所体验是口诀，能够证悟的是自证量。
English
The realm of wisdom. The excellent transformation of sublime wisdom. It is not the realm of conceptual thought, Undeceiving, it will surely enter into sound. Thus, through the union of the seven branches and the fourteen branches, one attains enlightenment. The relative truth is: it appears similar to that which arises from conditions, but if one examines its functional capacity, there are differences. Similarly, regarding the distinctions that one gives to oneself, it possesses and is endowed with them. The four aspects should be known in detail. The four realizations are: in the practice like a mirror, there are also explanations of the four chakras or four joys. Here, it is established only on the basis of logic. Furthermore, there are two ways to measure based on the difference between great and small intelligence. The first is the method of gradual entry, established by the lotus family: without realization, there is no truth; it is determined according to the order. That is, the way to determine the ultimate truth through a single tantra is: in general, if it is not logic, then it is not reasonable; for all that exists, the three aspects of the four and the hetu cannot not arise. Therefore, the so-called "all" is the object to be measured, that is, samsara and nirvana without remainder, which is the collection of all types. Alternatively, "cause" refers to self-nature. The method of measurement is: the cause of samsara and nirvana, ignorance and wisdom, are one in the ultimate truth that is not mind, that is, the body of the departed appears as illusion, and so on. And, the term "delusion" is also a synonym for ignorance, and it is said to be non-dual, with the same meaning. And, ignorance itself is the clarity of wisdom, reversal itself is truth, bliss itself is symbolized by the sound of letters, afflictions and suffering are supreme enlightenment. Thus and so forth, it is manifested. Experiencing it in this way is the oral instruction. Being able to realize it in this way is self-awareness as valid cognition. In terms of letters, the valid cognition is the attachment to body, speech, and mind. The method of measurement is that the substance of the body is symbolized by ཨཿ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), which is unborn, is the Dharmakaya, which is symbolized by the sound of letters, the non-duality of appearance and emptiness, is the root of Dharma. Thus it is. Speech is symbolized by ཨོ (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: O), which is unceasing speech, in the form of a two-part phrase, is the great seal of speech. Mind is symbolized by ༀ་ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: om, Literal Chinese meaning: Om), which is the non-dual mind, appearing as the five wisdoms, in the form of complete letters, is the great seal of mind. Thus it is manifested. What is said in this way is scripture, what is experienced in this way is oral instruction, and what is able to be realized is self-awareness as valid cognition.