English
This is an introduction to Gyaltsa. How to introduce it? It's like saying, "Like gold that has been burned, cut, and polished." For example, in order to see if it is real gold, after burning, cutting, and polishing it, it is determined to be good gold. One must carefully examine the five things and determine them. This means establishing the view based on the true reason of the body. So, for the retinue of the five bodies of the teacher, are there appearances of clinging to the measurable? If not, since there is no measurable, the reason for the measuring becomes meaningless. If there is, it is very unreasonable, because the sphere of activity of the retinue of the five bodies of the teacher is beyond the path of seeing. If you say that even if the path of seeing arises, there is still clinging, then the arising of the path of seeing becomes meaningless, because it has not been able to abandon the clinging appearance. Because the path of seeing and the clinging appearance are contradictory. Some say that in the case of the reason of the five things, the measurable is Vajrapani with five ornaments. If so, does Vajrapani have clinging appearances? If there are, it is unreasonable, because Vajrapani is said to be the father of all Buddhas and the lord of the ten bhumis. If there is no clinging appearance, it cannot be measured. If you say that the measurable is not a clinging appearance, then it contradicts what is said, "Examine the clinging appearance of samsara and nirvana." So how should it be understood? The four wheels have no clinging appearances, but the retinue of the emanation body may have clinging appearances. Because the emanation body is the teacher who subdues all those to be subdued, both pure and impure. So, because the retinue of the four bodies has no measurable clinging appearance, the reason for measuring becomes meaningless. Does it mean that it became meaningless in the past? Or does it mean that it became meaningless in the future? If you say that it became meaningless in the past, then even if it became meaningless in the past, in order to open up the retinue in the future, it is not contradictory to show that there is clinging appearance and then determine it. If you say that it becomes meaningless in the future, why? Because it is obvious that it exists with meaning now. "The nature appearance word, the self-appearance word," etc., here, how do the seven words appear in the five words of the five bodies of the teacher? The nature appearance word can be summarized as the word of the Dharmakaya, and it is indicated by the self-awareness clear word.
Chinese
“哦（藏文），”这意味着总结为圆满正觉之身的词语，或者说是普遍的总结。 “如镜显现于身（藏文）”的意思是，报身佛不会用语言向眷属菩萨们说法。 而是用身体说法，如何说法呢？ 例如，就像照镜子能认清脸上的污垢一样，菩萨们通过观看报身来认清自己的障碍。 如何认清呢？ 报身从一和多中解脱出来，而菩萨没有解脱。 报身没有对念头的生起和安住，而菩萨有。 报身因为念头圆满而安住在圆满的金刚跏趺坐中，而菩萨不是这样，因此认清了障碍。 尽管如此，如果总结起来，就是两种。 也就是说，如果从理证上分析，有五种事物、五种方式、五种词语等等。 如果总结起来，就是两种，是什么呢？ “四者随行不观察，一者随行观察（藏文）。” 因此，可以通过观察来理解，也可以通过不观察来理解。 也就是说，四身的语言，以及与之相符的方式，是四种理解，而四种词语是无法观察的理解，是根器敏锐者的行境。 化身的语言，以及与之相符的理证，以及它的特征，通过专门的观察来理解，是根器迟钝者的行境。 “与意义相符和不相符（藏文）”的意思是，与意义相符，就像共同乘一样，将词语和意义相符地确定下来。 不相符的是，不共同乘的理证，用词语和意义不相符的理证来确定。 “后者不相符如象征（藏文）”的意思是，将与共同乘不相符的理证作为开悟的方式。 例如，对于执着于火的热性的一方，讲述火鼠的故事一样。 “以四种自性的方式显现意义的证悟（藏文）”的意思是，从粗和细两个方面来说，如果作为清净的理证，那么器世界清净为五大，为一。 五蕴清净为五部怙主，为二。 胜义清净为无生，为三。 世俗清净为幻化，为四。 如果简要地指示，那么就是清净的理证、平等的理证、证悟的理证、真实的理证。
English
"On (Tibetan)," which means summarizing into the words of the Sambhogakaya of Perfect Enlightenment, or a general summary. "Like a mirror, it appears on the body (Tibetan)." The meaning is that the Sambhogakaya Buddha does not teach the Dharma to the retinue Bodhisattvas with speech. Instead, he teaches the Dharma with his body. How does he teach? For example, just as looking in a mirror can recognize the dirt on the face, Bodhisattvas recognize their own obscurations by looking at the Sambhogakaya. How do they recognize it? The Sambhogakaya is liberated from one and many, while the Bodhisattva is not liberated. The Sambhogakaya has no arising or abiding of thoughts, while the Bodhisattva does. The Sambhogakaya sits in the perfect vajra posture because thoughts are perfected, while the Bodhisattva is not like that, so they recognize the obscurations. Nevertheless, if summarized, there are two. That is, if analyzed from the perspective of reasoning, there are five things, five ways, five words, and so on. If summarized, there are two, what are they? "Four follow without observation, one follows with observation (Tibetan)." Therefore, it can be understood through observation, and it can also be understood without observation. That is, the language of the four bodies, and the ways that correspond to it, are four understandings, and the four words are understandings that cannot be observed, which are the realm of those with sharp faculties. The language of the Nirmanakaya, and the reasoning that corresponds to it, and its characteristics, are understood through specialized observation, which is the realm of those with dull faculties. "Corresponding and not corresponding to the meaning (Tibetan)" means that corresponding to the meaning, like the common vehicle, the words and meaning are determined to be in accordance. Not corresponding is the reasoning of the uncommon vehicle, which is determined by reasoning where the words and meaning do not correspond. "The latter not corresponding is like a symbol (Tibetan)" means that the reasoning that does not correspond to the common vehicle is used as a way to open up enlightenment. For example, for those who are attached to the heat of fire, it is like telling the story of the fire mouse. "Manifesting the realization of meaning through the manner of four essences (Tibetan)" means that from the two aspects of coarse and fine, if it is used as pure reasoning, then the container world is purified into the five elements, which is one. The five aggregates are purified into the five families of lords, which is two. Ultimate reality is purified into the unborn, which is three. Conventional reality is purified into illusion, which is four. If briefly indicated, then it is pure reasoning, equal reasoning, realization reasoning, and true reasoning.
English
Through the four, the meaning of reality is directly realized. As it says, "The vessels, contents, and continuums are all purified," the vessels, the five elements, are purified as the five mothers: earth, Buddha Locana; water, Mamaki; fire, Pandaravasini; wind, Samaya Tara; space, Dhatvishvari. The contents, the five aggregates, are purified as the five fathers: form, Vairochana; feeling, Ratnasambhava; perception, Amitabha; formation, Amoghasiddhi; consciousness, Vajrasattva. The continuums, the lineage assemblies, are purified as the five wisdoms: the alaya of the ground meaning, the Dharmadhatu wisdom; the alaya of the seventh conjunction, the mirror-like wisdom; the afflicted mind, the wisdom of equality; the five gates, the all-accomplishing wisdom; the mind, the discriminating wisdom. Through the two equalities and the two superior equalities. The two equalities and the two superior equalities are four. The two equalities are in accordance with the common vehicle: ultimate truth is equal in unbornness, conventional truth is equal in illusion. The two superior equalities are superior by three: essence, nature, and characteristics. The conventional truth of the lower is produced by causes and conditions, but here it is not produced, so it is superior in essence. That is because it does not depend on causes and conditions. The conventional truth of the lower is produced by causes and conditions, so its characteristic is impermanence, but here it is not produced by causes and conditions, so its characteristic is permanence by its very nature, like an illusion, a supreme, powerful vajra. The conventional truth of the lower has good and bad, but here there is no good or bad, so it is superior in nature. The ultimate truth of the lower falls into extremes, so it is like a skull with an empty neck. Here, appearance is spontaneously accomplished as the cause of its very nature, so it is like a rich woman with a full neck. It is superior in characteristics because the lower falls into emptiness, so its characteristics can be grasped as one-sided, but here it does not fall into emptiness, so its characteristics cannot be grasped as one-sided. It is superior in blessing because the unborn of the lower goes away like a sound, so the blessing of awareness does not arise as self-appearance, but here the unborn does not go away like a sound, so the blessing of awareness arises as self-appearance. Through the fourfold thorough understanding. Understanding one cause is understanding that the cause of all samsara and nirvana is one's own mind.
Chinese
据说，因为没有从心中领悟的法。文字的形态是：显现理解为嗡(藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡)，声音理解为啊(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊)，念头理解为吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。加持是：嗡(藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡)的加持使显现理解为身，啊(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊)的加持使声音理解为语，吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)的加持使念头理解为意。直接领悟是：那也不是共同的特征，而是直接领悟自己的特征。宣说烦恼的自相和共相，就是说，总的来说，自相和共相有两种：烦恼的自相和共相，以及法性的自相和共相。烦恼的自相和共相是：特征乘的那些人认为，自己的特征是：嗔恨使内心痛苦，愚痴使内心迷惑，我慢使内心骄傲，嫉妒不能忍受他人的圆满，贪欲使内心执着。共同的特征是：不能完全寂静的状态。他们这样说。密宗的烦恼自相是：觉性的幻化之脉停止，共同的特征认为是觉性远离戏论。法性的自相和共相是：特征宗认为，法性共同的特征是虚构，自己的特征是领悟为远离戏论。他们这样说。密宗认为：法性共同的特征是法界，自己的特征是显现为五种智慧。如果领悟了这样的意义，就变成了完全清净的道路，这是总结性的说法。变成完全清净的道路，这表明了密宗不舍弃烦恼的理由，五毒法，密宗不舍弃并且作为道路，因为没有可舍弃的实体，因为是五种智慧的体性，因为遣除片面的执着，因为舍弃了就不能不舍弃，首先没有可舍弃的实体，因为是心性的力量不停止地显现，例如，成熟的因素不需要水。也是五身五智的体性，没有舍弃五毒而显现为身，具备五种智慧自然成就。这样说的。舍弃了就不能不舍弃，镜子不