English
Sa! Is it to be argued that the essence of the ground is characterized by good and bad? Or is it said that the opposite is characterized by good and bad? If it is the former, why? If it is said to be because sharpness and dullness are established, even if sharpness and dullness do not cease, because the nature of reality is powerful, there is no difference in the ground, so it does not become good or bad. What is this empty talk? There is no pervasiveness. If it is the latter, then it is what is desired. It is said that from the occurrence of good and bad opposites, various samsara and nirvana arise. The teacher Kharagpa and Yamshupa say that the ground does not become good or bad, because in the ultimate truth, the faculties are not established as either sharp or dull. In the relative truth, the various sharpness and dullness do not cease. They say that in non-duality, it is free from the attachment to the difference between sharpness and dullness. Others say that does the sharp faculty of self-nature depend on hearing and thinking, or not? If it depends, then it is not self-nature, but becomes cultivated. If it does not depend, then it becomes liberated without effort. In that case, does the sharpness and dullness of iron, which exists in the material, depend on the blacksmith or not? If it depends, then here too it depends on hearing and thinking. Then, is it not the sharpness of self-nature, but becomes the sharpness of cultivation? Then, here too, it depends on the blacksmith, is it not the sharpness of the iron material, but becomes the blacksmith making it sharp? If it does not depend on the blacksmith, then here too it does not depend on hearing and thinking. If it is said that one is liberated without effort, then even a lump of iron can serve the purpose of a weapon. If it is said that this is because meeting with the blacksmith is the same, so there is a difference between sharpness and dullness, then here too, it is because hearing and thinking are the same, so there is a difference between sharpness and dullness. The supreme limbs of the four entries. This means that entering the mandala of self-nature, the wisdom of hearing is like opening the eyes. Understanding the meaning and realizing the view is like seeing the mandala. That step is like entering the mandala. That which becomes manifest is like obtaining empowerment. The meaning of the ground and the reason being established. This means that the ground to be determined is the clinging appearance of samsara and nirvana, the reason for determining it, and the tenet established by it. Thus, the three aspects are established as the basis for the arising of extensive limbs. First, determining it, showing the clinging appearance of the ground, samsara and nirvana, is also the basis for complete investigation, etc., the clinging appearance of samsara and nirvana.
Chinese
见耶？如实觉知般，一切皆如是。轮涅之法，亦如实知，如其所有而觉。若疑不应理耶？应理。如一苇中空，一切皆中空般，若未悟执相之法刹那，则悟一切执相之法，以诸执相皆同类故。经云：“若知色之如是性，则知一切法之总说与广说。”如是宣说。 “遍计所知成中观。”等者，乃无所量之疑虑。若尔，遍计之识，即具执相者，彼由中观之思惟智慧转成无有，故于此处，以理成立之基础未成。如外境无有，则有境不生，或如身无影般，如身无则影不生般。所量之轮涅执相，由能量各别之分别慧转成无有，故不应理，是故不可量。 “于自亦不应理。”若谓以思惟之智慧，量彼自性，亦不应理，以指端之疑虑故。如指端不能触及自端，或如利剑不能自断般，于疑虑，以无对治故非疑，且彼无过失。以能断除一切有分别念之识之对治，乃修慧故，然彼于此处未依。断除一切遍计之根本之对治，乃见道故，然于此处彼亦未生。虽有分别念转成思惟之慧，然于各别分别慧中，仍有生起遍计之可能，仍有生起执相之可能，故非清净执相。 “中观之境，成立词义。”如是，中观之思惟慧之境，乃执相故，成立所立之词义。“圆满正等觉之教。”等者，乃宣说理路。彼亦于往昔示现，五身以五语之门，如实安立见地者，乃往昔所生五者之理路。五身非实，五身与理相应，五语非实。
English
Do you see? Just as one truly knows, so it is for all. All phenomena of samsara and nirvana are also truly known, perceived as they are. If you doubt whether it is reasonable, it is reasonable. Just as if one reed is hollow, all are hollow, if one does not realize the moment of clinging to appearances, then one realizes all phenomena of clinging to appearances, because all clinging appearances are of the same kind. The sutra says, "If one knows the suchness of form, one will know the concise and extensive explanations of all phenomena." Thus it is proclaimed. "Conceptual knowledge becomes the middle way." and so on, is a doubt of immeasurability. If so, the knowledge of conceptualization, which is clinging to appearances, transforms from the wisdom of middle way thought into non-existence. Therefore, here, the foundation for establishing reason is not established. Just as if there is no external object, the object-possessor does not arise, or like a shadow without a body, just as if there is no body, a shadow does not arise. The clinging appearances of samsara and nirvana, which are to be measured, transform into the wisdom of individual discrimination, so it is unreasonable, therefore it cannot be measured. "It is also unreasonable for oneself." If one says that one measures that self-nature with the wisdom of thought, it is also unreasonable, because of the doubt of the fingertip. Just as the fingertip cannot touch its own tip, or like a sharp sword cannot cut itself, for doubt, because there is no antidote, it is not doubt, and it has no fault. Because the antidote that cuts off all knowledge with conceptual thoughts is the wisdom of meditation, but it is not relied upon here. The antidote that completely abandons the root of conceptualization is the path of seeing, but here it has not arisen. Although knowledge with conceptual thoughts transforms into the wisdom of thought, in the wisdom of individual discrimination, there is still the possibility of arising conceptualization, there is still the possibility of arising clinging appearances, so it is not pure clinging appearances. "The object of the middle way establishes the meaning of the word." Thus, the object of the middle way's wisdom of thought is clinging appearances, so the meaning of the established word is established. "The teaching of the perfectly complete enlightenment." and so on, is to proclaim the reasoning. It also manifested in the past, the five bodies, through the door of the five languages, truly establishing the view, is the reasoning of the five that arose in the past. The five bodies are not real, the five bodies are in accordance with reason, the five languages are not real.
Chinese
。与五种语相应。五种眷属并非真实。与五种眷属相应即是理之理。又说，于决定之理中理解为理之理。以言词表达即是词之理。真实圆满正等觉导师，是指导师五身真实，即法身、报身、化身、金刚身、现证菩提身这五种。于五身聚集的眷属们，是指五身的五种眷属。五语教法即是那唯一，是指，五语是意、表相等，而教法即是那唯一，是决定和衡量之物。意思是，如是五身通过五语之门，为五种眷属的众生决定和衡量密咒的真如。彼之五种真实是理和词。意思是，如是五身真实决定见解，那即是先前出现的五种真实的理。理，是指理之理，对于后来的聪慧者来说，五身并非真实。与五身相应的五种元素。五语并非真实，与五语相应的五种元素以自性。五种眷属并非真实，对于与五种眷属相应的后来的聪慧者来说，以自性来决定。以五种词语表达，意思是，对于以词语理解的事物，以表达的词语来表示，从而决定见解，如是三者是理产生的依据。于此以五种真实之理，意思是，如是有三种理，其中第一是导师，五种真实身的表示，这样联系起来。以五语来表示。表示给谁呢？给后来者。因此是表示给五种眷属，如何表示呢？导师法身，以无生义语表示智慧海。导师报身，以意表语表示成熟眷属海。导师化身，以言说词语表示信解眷属海。导师金刚身，以无别金刚语认识无别金刚眷属。导师现证菩提身，以明觉加持语
English
. Corresponding to the five speeches. The five retinues are not real. Corresponding to the five retinues is the reason of reason. Again, it is said that understanding in the manner of determination is the reason of reason. Expressing it in words is the reason of words. The truly complete and perfect Buddha, the teacher, refers to the five real bodies of the teacher, namely the Dharmakaya, Sambhogakaya, Nirmanakaya, Vajrakaya, and Abhisambodhikaya. To the retinues gathered by the five bodies, refers to the five retinues of the five bodies. The five speeches are the only teaching, which means that the five speeches are intention, symbols, etc., and the teaching is the only one, which is the object of determination and measurement. It means that, in this way, the five bodies, through the door of the five speeches, determine and measure the suchness of the secret mantra for the beings of the five retinues. These five realities are reason and word. It means that, in this way, the five bodies truly determine the view, which is the reason for the five realities that appeared earlier. Reason refers to the reason of reason, and for later intelligent people, the five bodies are not real. The five elements corresponding to the five bodies. The five speeches are not real, and the five elements corresponding to the five speeches are by their own nature. The five retinues are not real, and for later intelligent people corresponding to the five retinues, it is determined by their own nature. Expressed in five words, it means that for things understood by words, they are represented by expressed words, thereby determining the view. Thus, the three are the basis for the emergence of reason. Here, with the five real reasons, it means that there are three reasons, the first of which is the teacher, the representation of the five real bodies, thus connecting them. It is represented by the five speeches. To whom is it represented? To the followers. Therefore, it is represented to the five retinues. How is it represented? The teacher, the Dharmakaya, represents the ocean of wisdom with the unborn meaning speech. The teacher, the Sambhogakaya, represents the ocean of ripening retinues with the intention symbol speech. The teacher, the Nirmanakaya, represents the ocean of believing retinues with the spoken word speech. The teacher, the Vajrakaya, recognizes the non-dual Vajra retinue with the non-dual Vajra speech. The teacher, the Abhisambodhikaya, with the awareness of the blessing speech
Chinese
这是对རྒྱལ་མཚོ་（藏语人名）的介绍。如何介绍呢？就像“像烧、切、磨的金子一样”那样。例如，为了观察是否是真金，经过烧、切、磨之后，确定是好金子一样。要好好检查五种事物并确定。这是说，依靠身之真实的理由来确定见解。那么，对于导师五身之眷属五者，有可量之执着显现吗？如果没有，因为没有可量，能量之理由就成了无意义。如果有，那就太不合理了，因为导师五身之眷属的行境是见道以上。如果说即使生起了见道也有执着显现，那么生起见道就成了无意义，因为没有能够断除执着显现。因为见道和执着显现是相违的。其中一些人说，在五事之理由的场合，可量是具有五种饰物的金刚手。如果是这样，那么金刚手有执着显现吗？如果没有，那就不合理，因为金刚手被说是诸佛之父，也被说是十地之自在者。如果没有执着显现，就不能成为可量。如果说可量不是执着显现，那就与“观察轮涅之自性执着显现”所说相违背。那么应该如何理解呢？四轮没有执着显现，但化身的眷属可能有执着显现。因为化身是调伏所有可调伏的清净与不清净众生的导师。那么，因为四身之眷属没有可量之执着显现，能量之理由就成了无意义。是说在先前成了无意义呢？还是说在后来成了无意义？如果说在先前成了无意义，那么即使在先前成了无意义，为了后来开启的眷属，像显示有执着显现一样，确定下来也不相违背。如果说在后来成了无意义，为什么呢？因为现在具有意义而存在是显而易见的。“自性显现语，自显现语”等等，这里导师五身的五语，如何出现七语呢？自性显现语可以归纳为法身的语，以自证显明语来表示