English
This is how it is done. Second, how the five things themselves become the basis of reasoning. The enlightenment of the five bodies is itself the five actual things. Similarly, by stating the five modes and five words, expressing the meaning of the five things, this is the basis for the emergence of logical reasoning. Third, the advice that the five things themselves must be determined by reasoning. From the reasoning, first, with the reasoning of measuring the object, that is, the actual body, together with the retinue, the Victor who actually communicates the meaning with the five speeches, first becomes enlightened in the lineage. After that, it is also shown through the gate of conforming reasoning. For example, just as one discerns gold by burning to see if it is genuine, by cutting to see if it is superior or inferior, and by polishing to see if it is good or bad, one should measure the object with the five things and carefully examine and determine it with reason and words. Fourth, the way to determine through reasoning actually has three aspects: the object to be measured, the reasoning, and the conclusion established by the reasoning. First, showing the object to be measured and the basis for examination, divided into two parts: identifying the object to be measured and the basis for examination, and avoiding the faults of argument. The first part is divided into three points: First, showing the basis for examination. The meaning of the five things should also be fully examined and investigated through reasoning, the basis of which is: relying on the six sense faculties such as the eye faculty, the eighteen realms such as the six consciousnesses that appear as the six objects such as form, all these are the subject of the proposition. Like this, objects, faculties, and consciousnesses, other than being the self-appearance of mind itself, they do not exist independently, this is the proposition. The reason is, because the image of the pure, true fundamental consciousness, the wisdom that spontaneously arises without ceasing, that is, self-born wisdom. The various objects of inner and outer realms and consciousness appear without obstruction, so it is self-appearing. Because of not understanding self-appearance, one develops negative attachment to samsara and positive attachment to things in nirvana, these two appearances should be examined and investigated with reasoning. Second, the way to measure and examine from there. The way of examination is that the destruction of the container world depends on the destruction of the essence, so in this world, whatever things there are, such as names like pillars, and the various different objects that grasp the characteristics of things and non-things. The wrong views that grasp what is not that as that, the individual characteristics of the five poisons, and the afflictions of anger. The common characteristic is impermanence.
Chinese
痛苦、空性、无我等特质，应当如其在所知境中存在的方式进行观察和分析。第三，通过观察分析而理解意义的方式：执着于轮回与涅槃二者的事物，以及被过去、现在、未来三时所涵盖的一切法，都在当下意识的一刹那间圆满，因为一切都包含在其中。仅凭那一刹那，就能在自显现中见到一切事物的实相，如同以正确的方式理解真实义而不颠倒一样，也应如上述方式了解和理解一切所知之法。第二，消除辩论过失的方式有二：第一，形成怀疑的疑虑。将一切执着境作为观察对象，进行执着的意识，若以三慧之间的思所生慧，即分别的智慧进行分析，则会消失。一般来说，外境并非存在，例如，没有身体就没有影子一样。由于没有可测量的境，因此世间的一切都无法测量。那么，执着的意识是否在衡量自身呢？心识的刹那无法衡量自身，例如，手指无法触及自己的指尖一样。由于境与有境二者都无法衡量，因此会产生疑虑。第二，消除疑虑。虽然通过听闻和思维可以净化粗大的执着显现，但由于没有如实证悟对治细微执着显现的见解，也没有在相续中生起修所生慧，因此执着并未被净化。因为中间的，即三慧中的思所生分别慧，已成为衡量的对象。因此，可以确立“存在可测量的境”这一术语或词义。第二，理由有二：一是如实理解事物和方式的理由，二是将事物和方式的意义以词语表达的词语理由。第一，通过观察之门如实理解的方式有二：第一，观察的方式是：如上所述，必须通过五种事物来确定。因此，应对轮回与涅槃的事物，以及轮回与涅槃之法的自性或自共相进行观察。第二，如实理解的方式实际上有六种。第一，法身之语的自显现方式，即法身之理由是：法性
English
The characteristics of suffering, emptiness, selflessness, etc., should be examined and analyzed as they exist in the knowable. Third, the way to understand the meaning through observation and analysis: all things that are clung to as samsara and nirvana, and all dharmas encompassed by the three times of past, present, and future, are all complete in one moment of present consciousness, because everything is contained within it. By that very moment, one sees the reality of all things in self-appearance, just as one understands the true meaning in the correct way without reversing it, so too should one know and understand all knowable dharmas in the same way as above. Second, there are two ways to eliminate the faults of debate: first, forming doubts of uncertainty. The clinging consciousness that makes all objects of clinging into objects of examination, if analyzed by the wisdom of discrimination arising from thought, which is in between the three wisdoms, will disappear. In general, external objects are not existent, just as there is no shadow without a body. Because there is no measurable object, everything in this world cannot be measured. So, does the clinging consciousness measure itself? The moment of mind cannot measure itself, just as a finger cannot touch its own tip. Since both the object and the subject cannot be measured, doubts arise. Second, eliminating doubts. Although gross clinging appearances can be purified through hearing and thinking, clinging is not purified because the view that counteracts subtle clinging appearances has not been realized as it is, and the wisdom arising from meditation has not arisen in the continuum. Because the intermediate, that is, the wisdom of discrimination arising from thought among the three wisdoms, has become the object of measurement. Therefore, the term or meaning of "there exists a measurable object" can be established. Second, there are two reasons: one is the reason for truly understanding things and ways, and the other is the reason for words that express the meaning of things and ways in words. First, there are two ways to truly understand through the door of observation: first, the way of observation is: as mentioned above, it must be determined by five things. Therefore, the nature or self-general characteristics of the objects of samsara and nirvana, and the dharmas of samsara and nirvana, should be examined. Second, there are actually six ways to truly understand. First, the self-manifesting way of the speech of the Dharmakaya, that is, the reason for the Dharmakaya is: the nature of dharma.
Chinese
如今通达意义且具有的瑜伽士殊胜之士乃是眷属之理。外内之事物显现种种，此乃心性自显，是为示现密咒之体性之理。密咒之体性远离增益和诽谤，故为决定之圣言。所有见闻之事物皆反过来指示佛法，是为法轮之理。即使未以言语表达，却能如表达一般，传递法性之义，故为理解之理。彼等与法身所说相同之故。为了未来具缘之士，确定法性之决断，是为决定之理。第二，法身语之理，无生义。又，法身之理，对于安住于地的菩萨，如同具有智慧之眼者，乃是眷属之理。自性任运，法性无生之义于自相续中自然成就，是为示现之理。不以分别智寻觅，自性任运无生之义显现且理解，故为法轮转动之理。无生之义，未以言语表达，然能如表达一般理解，是为理解之理。第三，报身语之理，意之表诠。具有智慧的行者乃是眷属之理。以颜色和形状等色法之表诠，以及瑜伽士意之禅定之义来宣说佛法，是为示现之理。眼睛看见色法，耳朵听见声音，气味、味道、触觉等一切，皆自然而然地传递表诠，如白色远离过失等。如上师赐予口诀时，手等各种表诠，以及上师意之等持所开示，以及弟子自己禅定修习之力而理解表诠，是为法轮理解之理。第四，现证菩提语之理，觉性加持之。譬如地下有金子的蒸汽来到空中，以及镜子照到太阳光时热气自然产生一般。轮回涅槃一切法皆是自觉性之智慧自显现之故，
English
Now, the yogis who understand the meaning and possess it are the retinue. The various phenomena that appear externally and internally are the self-manifestation of mind, which is the way of showing the essence of secret mantra. The essence of secret mantra is free from exaggeration and slander, therefore it is a definitive statement. All things seen and heard point back to the Dharma, which is the way of the Dharma wheel. Even if it is not expressed in words, it conveys the meaning of Dharma as if it were expressed, so it is the way of understanding. These are the same as what the Dharmakaya said. For the sake of future fortunate individuals, the determination of the nature of reality is a definite reason. Second, the way of the Dharmakaya's speech is the meaning of non-arising. Furthermore, the way of the Dharmakaya is that for a Bodhisattva abiding on the ground, like one with the eye of wisdom, it is the way of the retinue. Naturally and spontaneously, the meaning of the unborn nature of reality is spontaneously accomplished in one's own mindstream, which is the way of showing. Without seeking with discriminating wisdom, the meaning of the unborn naturally appears and is understood, so it is the way of turning the wheel of Dharma. The meaning of the unborn, which is not expressed in words, is understood as if it were expressed, which is the way of understanding. Third, the way of the Sambhogakaya's speech is the meaning of intention. Those who are intelligent practitioners are the retinue. Showing the Dharma through the symbolism of form, such as color and shape, and the meaning of the yogi's intention in meditative concentration, is the way of showing. Seeing form with the eyes, hearing sound with the ears, smell, taste, touch, and everything else naturally convey symbolism, such as white being free from faults. When the guru gives instructions, there are various symbols such as hand gestures, and the guru introduces the meaning through meditative absorption, and the student understands the symbolism through the power of his own meditation practice, which is the way of understanding the Dharma wheel. Fourth, the way of the speech of manifest enlightenment is the blessing of awareness. For example, just as the vapor of gold underground comes into the sky, and when sunlight hits a mirror, heat naturally arises, all phenomena of samsara and nirvana are the self-manifestation of the wisdom of self-awareness,
Chinese
自然而然产生智慧的暖意，这是导师和眷属。无需刻意寻求，自然而然显现为言说的状态，这是法轮和理解方式。第五，金刚身语的法则是声空无别。轮回涅槃的法之音声，一切皆是声空无别，安住于瀑布之声的自性中。一切音声皆安住于声空无别之中，与金刚身语的法则相符，这是导师和眷属。智慧超群者仅凭听闻音声，当下无需分别词义，便能领会心性无别的含义，这是法轮和理解方式。第六，化身语的法则是言词的论证。如以各自的语言传递意义一般，言词的语调如世间始祖梵天之语般悦耳，以轮番爱乐的方式行持，如同通过言词之门解脱集合修持一般，以言语的表达，传递法性的意义，从而使子嗣完全解脱，这是导师、眷属、法三者任运成就之法则。第二，言词的论证有三：第一，言词所象征的必要性是：因为众生最初的根基的知识体系有智慧的差别。虽然上面已经阐述了智慧高超者可以通过六种法则中任何一种而获得解脱。但是，对于智慧和悟性高超的人来说，可以通过五种法则的论证而获得解脱。为了向智慧低下的人阐述言词的论证，通过听闻、思维、修习三种智慧的结合方法，使自生智慧坛城显现，从而在轮回涅槃的一切法上成就令人惊叹的果实。究竟而言，在法性无所执着的境界中，将世俗的言词和文字以分别念显现的幻化，以文字的自性来表达，通过言词来象征和理解法性的意义。第二，如实地以言词来象征的教诲。从五身任运成就中如实听闻五语，并如实领悟五种实相，这也是法则。为了使这两种实相法则相符，应以五种言词的论证来象征和确定智慧低下者。第三，