English
The words of the Ktri Drang lineage. The completely pure dharmas, showing all without remainder, the incarnate one teaches by establishing names and words for the disciples who practice with faith. Although the meaning of many such dharmas is expressed in sound and words, the vajra speech of sound and emptiness inseparable, without even a speck of elaboration on difference, is the meaning to be expressed. The expressive word is without elaboration, and appearing in various ways without straying from suchness, it measures and clarifies the meaning of dharmata in the minds of all disciples, so it is the speech of wisdom. At the time of speech, because it transcends all sounds, names, and words, there is no fault even if sound is spoken, like all sounds not being tainted by the fault of extremes, like a lotus not being tainted by the fault of mud. Seventh, the words of desire and self-arising that represent the speech of the secret body show the bliss of desire itself as the path. That is, at the root of the father and mother, with the two mudras of bo lla kakko la stirred by the four seals, in the space of the mother, when the bindus of the father and mother, the sun and moon, the two bodhicittas, gather at the same time, the wisdom of bliss and emptiness arises or appears, like a fearless lion subduing other beasts with its power, subduing attachment and conceptualization, and seeing the bliss of innate wisdom, for that reason, the reason for establishing innate wisdom as the reason is that, in the work of seeing the meaning, it is spoken in the word of work. Second, in summary, there are two ways of understanding. First, the brief indication is that, although there are seven sentences when divided in this way, if summarized, there are two ways of understanding that will be described below, that is, understanding that does not contemplate in accordance with the four bodies, and understanding that contemplates in accordance with one incarnate body, understanding and seeing the meaning in two ways, and combining it with the two great and small faculties of wisdom. Second, the detailed explanation is divided into two, that is, the reason for the understanding of the four bodies that cannot be contemplated, and the understanding of the incarnate body that can be contemplated. The first is divided into five, the reason for the understanding that cannot be contemplated, and the demonstration that it cannot be determined by analytical contemplation, and the metaphor and meaning of understanding without contemplation, and the demonstration that the nature of the meaning of understanding is free from bondage and liberation, and the individual contemplation of that
Chinese
以智慧理解是殊胜，附带定义。第一部分分为两点。第一点，所有可度量的法其本质是菩提，因此是不可思议的：在概要的指示中有两点，其中第一点是要理解不可思议。所有六道众生，无一遗漏，都从原始以来就安住于菩提的本质中。因此，在法性中，不存在可被考察的对象和进行考察的主体。第二点，不可思议的理解的原因：如四身所说，此时言语和文字也无法表达，即使是圆满的佛陀也难以发现“唯有这个”。战胜四魔的四身之子向四众弟子开示时，也未曾说过任何言语。虽然未曾说过任何言语，但通过暗示来衡量和解释其广大的意义。导师用言语讲述和眷属倾听这两者都不存在。第二，展示了不能通过思辨来确定。如果仔细探究是否正确，从自身到他人的分别念变得粗大，就会产生各种思辨的基础。如果这样进行思辨，那就是缘于对境的依赖。如果缘于对境，就会变成执着于自我的根本。因此，由于被能取所取的绳索束缚，所以不能从轮回中解脱。第三，未经考察而理解的例子和意义：由于思辨不能解脱，所以很容易，就像看黄金需要黄金自己显现一样。因为一切法都是觉性，是伟大的自性，是自显的，所以考察的对象和进行考察的智慧这两者都不可见。不要通过对词句的思辨（即粗略的）和对意义的考察（即细致的），以“就是这样”的执着来寻找看待事物的方式。仅仅通过表达七佛的意图，就能看到和理解七佛本身的意义。第四，展示了理解的意义的本质是远离束缚和解脱的。没有任何事物像束缚的敌人一样束缚任何人，也没有像绳索一样束缚的物体。也不存在像敌人争斗一样被束缚的对象。因此，由于没有被束缚的轮回，所以也没有完全解脱者。因此，不认为舍弃轮回后，相续就解脱了，所以是束缚。
English
Understanding through wisdom is supreme, accompanied by definition. The first part has two points. The first point: all measurable dharmas are essentially Bodhi, therefore they are inconceivable: in the concise instruction there are two points, the first of which is to understand the inconceivable. All sentient beings of the six realms, without exception, have always abided in the essence of Bodhi from the very beginning. Therefore, in the nature of Dharma, there is neither an object to be examined nor a subject to do the examining. The second point, the reason for the inconceivable understanding: as the four bodies say, at this time words and letters cannot express it, and even the perfect Buddha finds it difficult to discover "only this." When the son of the four bodies who has conquered the four maras teaches the four assemblies, he does not say anything in words. Although no words have been spoken, the vast meaning is measured and explained through hints. Neither the teacher speaking in words nor the retinue listening exists. Second, it shows that it cannot be determined by speculation. If one carefully explores whether it is correct or not, the coarse discrimination from oneself to others becomes large, and various bases for speculation arise. If one speculates in this way, it is dependent on the object. If one depends on the object, it will become the root of clinging to the self. Therefore, because one is bound by the rope of the grasped and the grasper, one cannot be liberated from samsara. Third, the example and meaning of understanding without examination: because speculation cannot liberate, it is easy, just as seeing gold requires the gold itself to appear. Because all dharmas are awareness, the great self, and self-manifesting, the object of examination and the wisdom that examines are not visible. Do not seek a way of looking at things through speculation on words (i.e., rough) and examination of meaning (i.e., detailed), with the attachment of "it is like this." By merely expressing the intention of the seven Buddhas, one can see and understand the meaning of the seven Buddhas themselves. Fourth, it shows that the essence of the meaning of understanding is to be free from bondage and liberation. Nothing binds anyone like the enemy of bondage, nor is there an object that binds like a rope. There is also no object to be bound like an enemy fighting. Therefore, since there is no bound samsara, there is also no completely liberated one. Therefore, it is not believed that after abandoning samsara, the continuum is liberated, so it is bondage.
Chinese
并且自然解脱。第五，这是以个别自证智是殊胜理解的同义语。个别自证智对轮回涅槃的任何事物，都没有从可测量的对境进行思辨，因此，对于未经考察的轮回涅槃等，显现的诸法之真如义，为了证悟，这本身就是个别自证智中的殊胜或卓越。因为个别自证智证悟了未经考察的个别显现的一切，所以，个别自证智是作为象征的卓越，或作为不可思议的理由来表达的。第二，以可思辨来理解的理由有三种。第一，简略地说明。在不可思辨消失后，有些后来的以可思辨的理由使相续解脱或理解意义，也是在可考察之上，在可测量的场合中，已经说过的轮回涅槃的事物集合，成为心识的行境的那些，以各自的个别自证智作为原因，以下的理由作为条件，从而，确定下来有以符合意义的理由来确定，和以不符合意义的理由来确定。第二，详细解释分为两种：词义不符合，和符合的理由。第一种分为两种。第一，举例说明。简略说明之后的，不符合意义的理由的例子，也像能表示意义一样。例如，火，有法，存在，原因是有烟。不符合的例子就像水蒸气。因为从水蒸气中，所要成立的火消失了，所以，作为原因的烟也消失了，这就是不符合的例子。第二，意义详细分为四种：第一，说明了实相超越了能表示的对境。内外轮回涅槃的一切法的法性，超越了片面的显空、常断等边，对于显空、常断等边的任何相状，都没有遮止和抛弃，因此，不能像这样，这个例子就是这个意义一样，单方面地指示。它自身的体性难以用语言指示和用心识测度。第二，如何表示的必要。
English
and is naturally liberated. Fifth, this is with the synonym that individual discriminating wisdom is the supreme understanding. Since individual discriminating wisdom does not speculate on any object of samsara and nirvana from the object of measurement, therefore, for the sake of realizing the suchness meaning of all phenomena that appear individually without being examined, such as samsara and nirvana, this itself is the supreme or excellent among individual discriminating wisdoms. Because individual discriminating wisdom realizes all individual appearances that have not been examined by individual discriminating wisdom, individual discriminating wisdom is expressed as the supreme that represents or as an undeniable reason. Second, there are three reasons for understanding with speculation. First, a brief explanation. After the non-speculative has disappeared, some later reasons that can be speculated liberate the continuum or understand the meaning, and also above what can be examined, in the case of what can be measured, the collection of objects of samsara and nirvana that have already been said, those that have become the object of mind, with their own individual discriminating wisdom as the cause, and the following reasons as the condition, thus, determining that there is determination by reasons that conform to the meaning and determination by reasons that do not conform to the meaning. Second, the detailed explanation is divided into two: words and meanings that do not conform, and reasons that conform. The first is divided into two. First, giving an example. After the brief explanation, the example of a reason that does not conform to the meaning also seems to represent the meaning. For example, fire, the subject, exists, because there is smoke. The non-conforming example is like water vapor. Because the fire to be established disappears from the water vapor, the smoke as the reason also disappears, and that is the non-conforming example. Second, the detailed meaning is divided into four: First, it is shown that the nature of reality transcends the object that can be represented. The nature of all phenomena of inner and outer samsara and nirvana transcends the extremes of one-sided appearance and emptiness, permanence and annihilation, etc. Since no aspect of the extremes of appearance and emptiness, permanence and annihilation, etc., is denied or abandoned, therefore, it cannot be shown unilaterally like this example is this meaning. Its own nature is difficult to indicate in words and to measure with mind. Second, the necessity of how to represent it.
Chinese
为了遣除执着。第三，关于理证，分为两部分。第一，阐述了周遍是和非是的理证是任运成就的。简而言之，在平等性中，轮回和涅槃的法性是如何命名的，就像这样成立。如意念所想般显现，并且在自明觉的妙用中变成任何事物，因此它显现并示现轮回和涅槃内外一切事物的体性。意义是，它象征着心性本身，并且由于无偏袒地周遍自显现，所以它是一切。例如，对于心性的法性来说，显现和空性任何一方都未成立，因此被称为非是。因为那个理证，任何一方都不是，由于无偏袒地周遍是一切，所以它是一切，轮回和涅槃一切法任运成就。第二，阐述了不舍弃和不具足的理证是离边的。因为自生的智慧，显现和空性等，没有局限于一切边的方向和类别。远离了显现和空性那一方的一切边，由于无偏袒地自显现，所以是不离一切边的自性。因此，由于没有舍弃显现和空性等任何一边，所以不具足任何一方。由于一切边都自显现为心性，所以是不离的，因此被称为远离每一方的所有边。第四，以理证来确定的方式。像这样，由于以心性的法性的体性来确定，所以理证变得广大。第二，对于词义相符的理证，有总说、别说、收摄三种。第一，总说，虽然从词义不符中区分出来，成为另一方的词义相符的词理证。但如果细分，理证是不可思议的。但简而言之，周遍一切理证的是经、诀、理、量三者。虽然说具备这三者的词义相符的理证的类别是不可思议的，但在此仅用词语表达其中的一部分，就像下面将要出现的这样。第二，分别解说分为两部分。量——经论，以及声同义异的理证。第一部分有五种。第一，四种清净和三种的理证。轮回和涅槃、二谛、因果的诸法，以自性圆