Chinese
清净的。例如，即使解开了监狱的铁锁，也像因先前的习惯势力而认为仍被束缚一样。正如所说：‘执着心即使解开了铁锁，也像被习惯势力束缚一样。’这样说也是不合理的，因为现在见解都还没有在相续中生起，更不用说修习的智慧了，因为现在是确定见解的时候。是确定所量。第二，为了确定，有三种，即五种事物、五种方式和五种词语。第一种是，先前出现圆满正等觉的佛陀，以五身对各自所调伏的五种眷属，以五语如实地宣说正法，从而确定眷属心中的真如，并使他们理解意义。这是为了使先前一起的眷属理解意义。如果一起的眷属对所量有执着的显现，那就和最初的异生凡夫没有差别了。那个教法本身，在三种论证方式中，是为了圣教的缘故，所以即使是对随行者，也像是把那部分揉碎后留下的第一部分，只是为了在一起的眷属。第二种是五种方式。即使一起的眷属是受用境，随行者也能以优越的根器，像先前一样理解。其中有六种：法身的无生是意义的语的方式；依靠符号和禅定而证悟是报身的符号和意语的方式；以智慧自显的方式安住于基础上的加持而理解，是现证菩提的明智加持的语；无分别地理解是金刚身的语的方式；用语言表达而理解意义是化身的词语的语的证悟方式。六种中的第一种，如果说是法身的意义的语的方式，那么我认为是符号的语，因为是自性的符号。第三种是五种词语，对小根器者来说，用语言表达来表示意义。那也有七种，即在续部中，用显现本身来表示意义，以及在无生中、符号意语中、智慧自显中、无分别中、引导中、方便道中宣说等等，次第
English
It is pure. For example, even if the iron lock of a prison is unlocked, it is like thinking that one is still bound by the power of previous habits. As it is said, 'Even if the mind of attachment unlocks the iron lock, it is like being bound by the power of habit.' This is also unreasonable, because even now the view has not arisen in the continuum, let alone the wisdom of cultivation, because now is the time to determine the view. It is to determine the object to be measured. Second, for the sake of determination, there are three: the five objects, the five ways, and the five words. The first is that the Buddhas who appeared in the past as perfectly enlightened ones, with their five bodies, taught the Dharma to the five retinues they each subdued, using five kinds of speech to truly reveal the Dharma, thereby determining the suchness in the minds of the retinues and enabling them to understand the meaning. This is for the sake of enabling the retinues who were together in the past to understand the meaning. If the retinues who are together have an appearance of attachment to the object to be measured, then there would be no difference between them and the ordinary beings who are beginners. That teaching itself, among the three kinds of reasoning, is for the sake of the teachings, so even for the followers, it is like the first part that is left after crushing that part, only for the retinues who are together. The second is the five ways. Even though the retinues who are together are objects of enjoyment, the followers can understand in the same way as before with their superior faculties. Among them, there are six: the unborn nature of the Dharmakaya is the way of the speech of meaning; realization based on symbols and samadhi is the way of the speech of symbols and intention of the Sambhogakaya; understanding through the blessing that abides on the ground as self-illuminating wisdom is the speech of the blessing of clear knowledge of Abhisambodhi; understanding without separation is the way of the speech of the Vajrakaya; understanding the meaning by expressing it in words is the way of the realization of the speech of words of the Nirmanakaya. The first of the six, if it is said to be the way of the speech of meaning of the Dharmakaya, then I think it is the speech of symbols, because it is the symbol of nature. The third is the five words, which express the meaning in words for those with small faculties. There are also seven, namely, in the tantras, the meaning is shown by the appearance itself, and it is taught in the unborn, in the symbolic intention, in the self-illuminating wisdom, in the non-separation, in the guidance, in the path of means, and so on, in order.
Chinese
如同象征七身之语。从七身归纳为五种，即本质可说为五种语的集合。最后，密身的意愿，自因之语，可归纳为化身的语的象征。触是身的表征，因此可否将触归纳为表征之语？思考后，如此分别解释五种语，若加以概括，则有两种：跟随象征意义之语等四者，以无法分析的方式，使人见到意义的敏锐智慧，即成为自性之器；以及置于言说之语后，以可分析的方式，使人见到法性的意义的迟钝智慧，即成为修习之器。为了理解，将两者协调结合。第一种意义是，一切众生的法性相同，因此无法建立可分析和可实践之语，若进行思辨则会束缚。如实象征意义之语，若不对所象征的意义进行思辨，则能理解束缚与解脱，因此不带任何偏见。国王之子，居士离车毗，以无垢而闻名，示现生病之状。舍利子等众人不敢询问，文殊菩萨问离车毗是否生病。离车毗回答：我病了，您问什么病？从何时开始病？何时传开的？文殊菩萨问了这三个问题。依次回答说：我因三种烦恼毒而病。从无始轮回以来就病了。现在，只有当触及菩提之精华时，才会传开。当被问及菩提之精华的意义是什么时，国王之子离车毗闭上眼睛，一言不发。文殊菩萨理解到意义超越了言语表达，因此没有说什么，而是对此进行了广泛的阐述。因此，由于无法言说，所以无法讲述；由于无法听闻，所以也无法聆听。这是极其秘密的法性。第二种分类有两种。语和义不一致，并非字面意义，而是具有不同性质的组合，如同用水、风、火来象征无火，用火来象征有火。意义上，法性一无所成，因为自然远离了一切自性宗派的边见，因此，有法轮回与涅槃似乎都没有被阻碍，即对任何可能显现的事物都没有舍弃。法性一方面
English
Like the words symbolizing the seven bodies. From the seven bodies, it is condensed into five, namely, the essence can be said to be a collection of five kinds of speech. Finally, the wish of the secret body, the words of self-cause, can be summarized as the symbol of the words of the incarnation body. Touch is a sign of the body, so is it appropriate to summarize touch as the word of sign? After thinking about it, if the five kinds of words are explained separately like this, if they are summarized, there are two kinds: following the words symbolizing the meaning, etc., in a way that cannot be analyzed, the sharp wisdom that makes people see the meaning, that is, becoming a vessel of self-nature; and placing it after the words of expression, in an analytical way, the dull wisdom that makes people see the meaning of Dharma-nature, that is, becoming a vessel of practice. In order to understand, the two are coordinated and combined. The first meaning is that the Dharma-nature of all sentient beings is the same, so the words that can be analyzed and practiced cannot be established, and if speculation is carried out, it will be bound. The words that symbolize the meaning as it is, if the meaning symbolized is not speculated, then bondage and liberation can be understood, so it is free from any prejudice. The king's son, the layman Licchavi, was known as immaculate, showing the state of illness. Shariputra and others did not dare to ask, Manjushri asked Licchavi if he was ill. Licchavi replied: I am sick, what kind of illness are you asking about? From when did you get sick? When did it spread? Manjushri asked these three questions. In order, he replied: I am sick because of the three poisons of affliction. I have been sick since the beginningless cycle of reincarnation. Now, it will only spread when it touches the essence of Bodhi. When asked what the meaning of the essence of Bodhi is, the king's son Licchavi closed his eyes and did not say a word. Manjushri understood that the meaning transcended verbal expression, so he did not say anything, but elaborated on it extensively. Therefore, because it cannot be said, it cannot be told; because it cannot be heard, it cannot be listened to. This is the extremely secret Dharma-nature. The second classification has two types. The words and meanings are inconsistent, not literal meanings, but combinations with different properties, just like using water, wind, and fire to symbolize no fire, and using fire to symbolize having fire. In terms of meaning, Dharma-nature is nothing accomplished, because it is naturally far away from all sectarian views of self-nature, therefore, the Dharma-containing samsara and nirvana seem to be unobstructed, that is, nothing that may appear is abandoned. Dharma-nature on one hand
Chinese
如果在某一方面成立，就不可能在所有方面显现。因为在任何方面都不成立，所以只能在任何方面显现。例如，大种根本的虚空，因为形状和颜色是单一的，所以与一切分离，因此因缘使其显现为一切形状和颜色。那么，所谓的“词不一致”，是因为词和义在所有方面都一致，所以词义才变得不一致吗？还是因为某些方面不一致，所以才被称为词义不一致？如果像第一种情况那样，那就不合理，因为词语可以表达意义的某些方面。如果像第二种情况那样，因为词语是有限的，而意义是无限的，所以词语的意义无法完全确定。因为词语只表达了意义的某些方面，所以词义一致的论证也会变成词义不一致的论证。词义一致的 हेतु（因）也是因为词和义在所有方面都一致，所以才一致。或者是因为某个方面一致，所以词义才一致？如果像第一种情况那样，因为词语是有限的，而意义是无限的，所以词语的意义无法完全确定，因此不可能在所有方面都一致。如果像第二种情况那样，词语可以表达意义的某些方面，所以词义不一致的 हेतु（因）也会变成词义一致，如果这样想，那么答案是，词和义不会被说成在所有方面都一致或不一致。然而，作为论证的词语与所要证明的意义的处所不一致，这就是词义不一致；这两者一致，就是词义一致，这样认为。第二，词义一致，包含在 हेतु（因）的三个遍及中，如果分类，可以分为三种量论和声音一致意义普遍两种。第一种是佛陀所说的圣言和上师传承的口诀，以及依赖这两者的自证量。这三种中的每一种都有五个方面：体性、定义、必要、种类、真理和能立。第一，圣言的体性，有些人解释为身语意三者的相续。这里指的是，对于所要证明的意义，它是普遍的，没有多余或不足，即没有词语的歪曲。定义是，它来自佛语，并且与所要证明的意义相关，或者，它易于被有情众生使用。
English
If it is established in one aspect, it is impossible to appear in all aspects. Because it is not established in any aspect, it can only appear in any aspect. For example, the space of the great element's origin, because its shape and color are singular, is separate from everything, so causes make it appear in all shapes and colors. So, does the so-called "word disagreement" become word-meaning disagreement because the word and meaning agree in all aspects? Or is it named word-meaning disagreement because of disagreements in certain aspects? If it is like the first case, it is not reasonable, because words can express certain aspects of meaning. If it is like the second case, because words are finite and meanings are infinite, the meaning of words cannot be completely determined. Because words only express certain aspects of meaning, the argument of word-meaning agreement will also become the argument of word-meaning disagreement. The hetu (cause) of word-meaning agreement is also agreement because the word and meaning agree in all aspects. Or is it that word-meaning agreement occurs because one aspect agrees? If it is like the first case, because words are finite and meanings are infinite, the meaning of words cannot be completely determined, so it is impossible to agree in all aspects. If it is like the second case, if words can express certain aspects of meaning, so the hetu (cause) of word-meaning disagreement will also become word-meaning agreement, if you think so, then the answer is that words and meanings are not said to be in agreement or disagreement in all aspects. However, the disagreement between the word stated as an argument and the place of the meaning to be proven is word-meaning disagreement; the agreement between the two is word-meaning agreement, so it is considered. Second, word-meaning agreement is included in the three pervasions of hetu (cause), and if classified, it can be divided into three kinds of valid cognition and two kinds of sound agreement and meaning generality. The first is the scriptural authority spoken by the Buddha and the oral instructions of the lineage of lamas, and the self-awareness valid cognition based on these two. Each of these three has five aspects: essence, definition, necessity, types, truth, and proof. First, the essence of scriptural authority is explained by some as the three continuums of body, speech, and mind. Here, it refers to being pervasive for the meaning to be proven, without excess or deficiency, that is, without distortion of words. The definition is that it comes from the Buddha's words and is related to the meaning to be proven, or that it is easy to use for sentient beings.