English
The warmth of wisdom arising naturally is the teacher and retinue. Without deliberately seeking, it naturally appears as a state of expression, which is the Dharma wheel and the way of understanding. Fifth, the principle of Vajra Body speech is the inseparability of sound and emptiness. All sounds of Dharma in samsara and nirvana are inseparable from sound and emptiness, abiding in the nature of the sound of a waterfall. Since all sounds abide in the inseparability of sound and emptiness, which is in accordance with the principle of Vajra Body speech, this is the teacher and retinue. Those with great intelligence, merely by hearing the sound, immediately understand the meaning of the inseparability of mind without analyzing the words and meanings separately, which is the Dharma wheel and the way of understanding. Sixth, the principle of speech of the Nirmāṇakāya is the logic of words. Just as meaning is conveyed in the languages of different beings, the tone of speech is as pleasant as the speech of Brahma, the ancestor of the world. By engaging in a cycle of enjoyment, just as liberation is achieved through the door of words in assembly practice, the meaning of Dharmata is conveyed through verbal expression, thereby completely liberating the lineage of disciples, which is the principle of the spontaneous accomplishment of the three: teacher, retinue, and Dharma. Second, there are three aspects to the logic of words: First, the necessity symbolized by words is: because the knowledge systems of beings with initial karma have different intellectual capacities. Although it has been explained above that those with great intelligence can attain liberation through any of the six principles. However, for those with great wisdom and intelligence, liberation can be attained through the logic of the five principles. In order to explain the logic of words to those with lesser intelligence, the method of combining the three wisdoms of hearing, thinking, and meditating is used to manifest the spontaneously arising wisdom mandala, thereby accomplishing amazing results in all dharmas of samsara and nirvana. Ultimately, in the state of Dharmata where nothing is fixated upon, the illusion of mundane words and letters appearing through conceptual thought is expressed through the nature of letters, and the meaning of Dharmata is symbolized and understood through words. Second, the instruction to symbolize truthfully with words. From the spontaneous accomplishment of the five bodies, the five speeches are heard directly, and the five realities are realized in accordance with those, which is also a principle. In order to make these two principles of reality conform, those with lesser intelligence should be symbolized and determined by the logic of the five words. Third,
Chinese
关于母续句的真实论证有二：一是将七佛的意旨以语句形式介绍并确立的方式；二是将这些意义简要归纳并理解的方式。第一种又分为两部分。第一部分是简要指示：将境与心之自性显现为自性身之语；将无生自显现为法身之语；将隐意或表法之法性象征为报身之语；将引导众生入道并使其正直的方式显现为化身之语；将欲望显现为自因的秘密身之语；将一切法无别显现为金刚身之语；将一切法在自明觉性的显现中清晰显现的现证菩提之语来象征意义。第二部分是详细阐释，共有七点。第一点是象征自性身之语，即自明自性之语：为了象征轮回涅槃的一切法皆是心性秘密真言之自性。也就是说，有无等边及其相关的中心皆不存在，因为二者无别，在如是性中，显空无别，平等性之状态中本自存在，因此以无别来象征的必要是智慧，为了将五智等分别念认知为智慧之目的。象征方式是，智慧本身也存在于四方和中央，通过这种方式来认知为五智。同样，如果想要颜色等生起，要知道将一切烦恼之法都如此与智慧结合。第二点是象征法身之语，即无生之意义的语。为了舍弃如化身之语那样由文字组成的名称，以及由其组成的语句和由此表达的声音之术语，安住于无法用语句表达的无生状态，这是所象征的意义。其象征方式是，语句之语虽然显现，但象征着其自性并非在任何一方面成立，因为一切法从原始以来就已在无生中清净，因此一切法都已转变为无分别之心的空性智慧，所以表达的声音和语句并不如实存在于其中。第三点是象征现证菩提身之语，即明觉加持之语。所观察之对境，如涅槃与非涅槃、轮回之法一般显现
English
There are two actual arguments for the words of the Mother Tantra: one is the method of introducing and establishing the intention of the seven Buddhas in the form of words, and the other is the method of briefly summarizing and understanding the meaning of these. The first has two parts. The first is a brief statement: the words of the Essence Body that show the nature of objects and mind as self-appearing; the words of the Dharma Body that show the unborn self-appearing; the words of the Enjoyment Body that represent the nature of hidden meaning or symbolic Dharma; the words of the Emanation Body that show the way to lead beings to the path and guide them in a straight manner; the words of the Secret Body that show desire as its own cause; the words of the Vajra Body that show all Dharmas as inseparable; and the words of Manifest Enlightenment that show all Dharmas clearly manifest in the direct experience of self-awareness, thus representing the meaning. The second is a detailed explanation, which has seven points. The first point is the words representing the Essence Body, which are the words of self-illuminating essence: in order to represent the nature of all phenomena of samsara and nirvana as the essence of the secret mantra of mind itself. That is, there is no establishment of extremes such as existence and non-existence, and the center dependent on them, because the two are inseparable, and in suchness, appearance and emptiness are inseparable, and it abides from the very beginning in the state of equality, so the necessity of symbolizing inseparability is wisdom, for the purpose of realizing the five wisdoms and other conceptual aggregates as wisdom. The method of symbolizing is that wisdom itself also abides in the four directions and the center, and through this, it should be realized as the five wisdoms. Similarly, if you want colors and other elements to arise, know that you should combine all the laws of affliction with wisdom in this way. The second point is the words representing the Dharma Body, which are the words of the meaning of the unborn. In order to abandon the name composed of letters like the words of the Emanation Body, and the sentences composed of it, and the terminology of the sound expressed from it, abiding in the unborn state that cannot be expressed in words is the meaning to be symbolized. The method of symbolizing it is that although the words of speech appear, they symbolize that their nature is not established in any one direction, because all phenomena are pure in the unborn from the very beginning, so all phenomena have already been transformed into the wisdom of emptiness of the non-conceptual mind, so the sound and words of expression do not exist in it as they are. The third point is the words representing the Manifest Enlightenment Body, which are the words of the blessing of awareness. The object to be examined appears like the phenomena of samsara, such as nirvana and non-nirvana
Chinese
对于一切事物，以能正确、如实地现量证悟的智慧进行彻底观察，理解事物的方式是：轮回与涅槃诸法，无有自性一体成立，此乃法界智。由此如镜中显现影像般，显现一切，此乃如镜智。如此显现之自性即是平等性之界，此乃平等性智。以能诠之词，如此证悟二取不成立之义的智慧，即是于三时轮回涅槃一切法，以智慧而能自在，故为自在者，此乃成所作智。轮回涅槃一切法，如以词语之声诠释而显明般，不杂乱地安住于各自证悟，此乃妙观察智。如是安住于智慧中，此乃自生五智任运成就之殊胜语。第四，金刚语所诠释，显空无别的词语。轮回涅槃显现声响之诸法中，心识不可思议者，以心性为一，无有边与中，离去来故，周遍一切。如是周遍之时，能遍与所遍无二无别，金刚身语所诠释之义的体性。发生与有情之音声，所有不相同之各种声响，于胜义谛中无有实物成立，然于世俗谛中，各种事物之声音不间断地响着。譬如琵琶，被士夫持于手中弹奏时，音声之相虽然会显现各种各样，然此声音并非由弦与空腔所生之实物成立，此乃显空无二，即是显示真如。第五，报身语所诠释，隐意口诀之词。此乃以实事为譬喻，对于安住于十地之菩萨眷属与成熟之海众，如上方之身，报身亦不以如化身般之语宣说，如何宣说呢？由身之门，将诸法衡量于眷属之心中而宣说，譬如镜中之影像般，观报身之身，即能觉知所知障与烦恼障之显现。第六，化身语所诠释
English
Regarding all things, thoroughly examining with the wisdom that correctly and truly realizes them directly, the way to understand things is: Samsara and nirvana, all phenomena, do not have a single nature established; this is the Dharmadhatu wisdom. From this, like images appearing in a mirror, everything appears; this is the mirror-like wisdom. The very nature of such appearance is the realm of equality; this is the equality wisdom. The wisdom that understands the meaning of non-duality through expressive words is the discriminating wisdom, because that wisdom has power over all phenomena of samsara and nirvana in the three times, hence it is independent; this is the accomplishing wisdom. All phenomena of samsara and nirvana, like being expressed and clarified by the sound of words, abide in their respective realizations without confusion; this is the discriminating wisdom. Abiding in wisdom in this way is the supreme speech of the spontaneously arisen five wisdoms, spontaneously accomplished. Fourth, the words that represent the Vajra speech, the inseparability of appearance and emptiness. Among the phenomena of appearance and sound in samsara and nirvana, that which is inconceivable to the mind, with mind-essence as one, without beginning or end, free from going and coming, pervades all. Even at the time of such pervasion, the pervader and the pervaded are inseparable, the essence of the meaning represented by the Vajra body speech. All the various sounds of beings and occurrences, although they sound differently, in ultimate truth, no thing is established as real, but in relative truth, the sounds of various things resound without ceasing. For example, when a lute is held and played by a person, the appearance of the sound may manifest in various ways, but that sound is not established as a real thing arising from the strings and the body; this is the inseparability of appearance and emptiness, which shows Suchness. Fifth, the words that represent the Sambhogakaya speech, the words of hidden meaning and pith instructions. This takes real events as metaphors. To the retinue of Bodhisattvas abiding on the ten bhumis and the ocean of ripening beings, the Sambhogakaya, like the previous body, does not speak words like the Nirmanakaya. How does it teach? Through the door of the body, it teaches by measuring the dharmas in the minds of the retinue. For example, like reflections in a mirror, by looking at the Sambhogakaya's body, one recognizes the appearance of the obscurations of knowledge and the afflictive obscurations. Sixth, the words that represent the Nirmanakaya speech
Chinese
克直传承之语。完全清净之诸法，无余全部皆示现，化身以信解行持，为所化众生安立名与言辞而宣说。 虽以音声与词语讲述众多如是之法义，然声空无别金刚语，毫无丝毫于差别之戏论，乃所诠之义。 能诠之语无有戏论，不离如是性而显现种种语，于一切所化众生心中，以法性之义衡量且令明了，故为智慧之语。语之时，以声音、名与词皆已超越之故，虽说声音亦无过失，譬如一切声音皆未染污边际之过患，如莲花不染污泥垢之过患一般。 第七，表征秘密身语之欲乐自生之语，乃示现贪欲安乐自身为道。 彼乃父母之根，以波 喇 嘎郭 喇 两种手印搅动，于母之虚空，父母之明点日月菩提心二者同时聚合之时，生起或现起乐空之智慧，譬如无畏之狮子以威势压伏其他野兽之方式，以贪执分别压伏，且见俱生智慧安乐之因，以是之故，安立俱生智慧为理由之理由乃是，于见义之事业，以事业之词语宣说。 第二，归纳而言，理解方式有二。 第一，简略指示乃是，如是区分虽有七句，然若归纳则为下文将述之两种理解方式，即与四身相符而不思辨之理解，以及与一化身相符而思辨之理解，以二种方式了知且见义，并与大小二种智慧根性相合。 第二，广说分二，即四身不可思辨之理解，以及化身可思辨之理解之理由。 第一分五，不可思辨之理解之理由，以及显示以分别思辨不能确定，以及不思辨而理解之比喻与意义，以及显示理解之义之自性远离系缚解脱，以及个别思辨之