English
If gathered, then both samsara and nirvana arise. The common and specific characteristics of samsara and nirvana, as well as various appearances such as names, manifest. Although many such appearances arise, there is a way to determine them as one: because it is said below, 'All is perfected in an instant.' Therefore, the need for immeasurable things is eliminated. And, although many appearances arise for all the dharmas that are clung to as real in samsara and nirvana, and are encompassed by the three times, they all proceed as one, because all is perfected in a single moment of the present. Therefore, if one root is cut, a million branches wither; if one knot is untied, it is like a hundred ropes being cut. All the dharmas of samsara and nirvana gather in a single moment of awareness, and that moment of awareness is also realized as the self-arisen wisdom of dharmata. Therefore, just as seeing the self-appearance of the ground of reality as the self-appearance of awareness, which is the true and non-inverted meaning, all the dharmas encompassed by samsara and nirvana must also be understood in this way. It is said in the Sutra: 'If you know the suchness of form, you will know the essence and elaboration of all dharmas.' So it is. The realized one said: 'The way all the dharmas of samsara and nirvana are perfected in a single moment of the present is, for example, like a tree, the past has branches and leaves, and the future will turn to ashes, while the present tree itself is complete.' ༈. Eliminating the need for the un-defined definition of what is to be measured has two aspects. First, enumeration, the appearance of doubts of uncertainty. Second, and, if so, then the knowledge of what is completely imputed is the wisdom that arises from thinking, and it will become an intermediate, because among the three, hearing, thinking, and meditating, what is to be measured is the object of the wisdom that arises from thinking in the intermediate. Is this object of clinging measured in the object, or measured in the mind? If measured in the object, then generally, because there is no object. For example, just as there is no shadow without a body, because there is no object to be measured, it cannot be measured. If the mind itself measures itself? Then, one cannot measure oneself, just as a finger cannot touch a finger. Therefore, fearing because of necessity. ༈. Eliminating the need. And, the clinging to what is to be measured, which is completely imputed, is not the wisdom that arises from meditation that is the antidote to it, the clinging to what is completely imputed will not be purified, and the reason for what is to be measured is established.
Chinese
关于三边。 因为这是通过此处中间未思之理证来确定的境地。所以，可测量的定义成立。理证有两种：略示和广说。略示是：使了悟彼义者，即五事之理证、方式之理证和语词之理证，仅略说一次，即是象征五语的意义广大生起的基础或来源。这些的意义是，往昔的导师五身，对五眷属以语言真实地传达，即是实身、实眷属、实语，所以称为五实。如果有人问，往昔的理证在此处有什么必要和目的？答：为了五身的五眷属，以五语传达，从而无余地了悟和领会所知之深广，并且后学者也必须如此确定和了悟，而且这个见解也具有根基稳固和令人信服的必要。不依赖语词和文字的图画，而是与往昔的导师五身的方式相符地了悟，这是方式之理证。这是对于上根者，将显有内外一切法都作为导师来生起了悟的方式。依赖语词和文字的图画来进行观察研究，这是语词之理证。对于五实、方式、语词这些，有些人说：五实是胜者的意传，五方式是持明者的表示传，五语词是补特伽罗的口耳传，但那不是。有些人说五实和五方式是不可言说，五语词是语词，但那也不是。对于这些必须区分和分清场合。也就是在五实的场合，虽然四身不是以语词来表达，但化身的语言是语词。那个语词仅仅是说出，不需要观察研究就能了悟，比如未生怨的故事。正因为如此，在第九品中说，五身的五眷属，以五语传达的方式是：因为能说和相似能说而确定，不见文字而见到四者，六、十、十六、三百。如是所说。在五方式的场合也是如此，虽然四身不是语词，但在与化身相符的方式的场合，如以各自的语言来传达一样，如是所说。
English
Regarding the three limits. Because this is the realm established by the reasoning of non-conceptualization here. Therefore, the definition of what is to be measured is accomplished. Reasoning has two aspects: brief exposition and extensive explanation. The brief exposition is: that which makes one realize that meaning itself, namely, the reasoning of the five realities, the reasoning of the mode, and the reasoning of the word. By stating just a brief summary, it is the basis or source from which the meaning represented by the five speeches extensively arises. The meaning of these is that the five bodies of the past teachers communicated directly with the five retinues through speech, which are the real body, the real retinue, and the real speech. Therefore, it is called the five realities. If one asks, what is the necessity and purpose of the past reasoning in this context? The answer is: in order for the five retinues of the five bodies to be communicated by the five speeches, thereby realizing and comprehending the depths of knowledge without exception, and also for subsequent followers to establish and realize it in the same way, and also for this view to have a solid foundation and be convincing. Realizing in accordance with the manner of the five bodies of the past teachers without relying on the patterns of words and letters is the reasoning of the mode. This is the way in which, for those with superior faculties, all phenomena of appearance and existence, internal and external, are taken as teachers and realization arises. Examining and investigating by relying on the patterns of words and letters is the reasoning of the word. Regarding these five realities, mode, and word, some say that the five realities are the victorious ones' mind transmission, the five modes are the vidyādharas' symbolic transmission, and the five words are the individuals' oral transmission, but that is not so. Some say that the five realities and the five modes are inexpressible, and the five words are words, but that is also not so. It is necessary to distinguish and separate the occasions for these. That is, on the occasion of the five realities, although the four bodies are not expressed in words, the speech of the emanation body is a word. That word, just by being spoken, is understood without the need for examination, like the story of Ajātaśatru. Precisely because of this, in the ninth chapter, it is said that the way in which the five retinues of the five bodies are communicated by the five speeches is: because of the expressible and the similar expressible, it is certain; without letters, four are seen; six, ten, sixteen, three hundred letters. As it is said. It is the same on the occasion of the five modes. Although the four bodies are not words, on the occasion of the mode that is in accordance with the emanation body, as it is communicated in their respective languages, as it is said.
Chinese
因此，那位殊胜的上师，仅仅通过说“法性，无别，不可言说，超离心识”，就能让人依靠语言而生起无需考察的证悟。 此外，就语言而言，虽然一切都是语言，但在这里需要区分一种情况，即“四者不需考察，一者需要考察”。 因此，有无需考察的理解和通过考察的理解两种。无需考察的理解是，仅仅依靠语言和文字的表面，不进行考察就能证悟。 不寻求考察二取，通过能诠就能见到实相，如同看黄金如同黄金一样。 那么，五种实相化身的语言，以及五种仪轨化身和符合仪轨的语言，还有通过语言在某种情况下无需考察的理解这三者，如果没有差别，那么是有差别的。五种实相的导师就是佛陀本身，眷属是结合，证悟的证悟、解脱、解脱是同时的，比如未生怨。 此外，就仪轨而言，与导师仪轨相符的是一位具证的上师，而自己的眷属是普通人，证悟的体性也是，虽然证悟了心的如是性，但只是后得智。 此外，就语言而言，无需考察的理解也是，虽然无需考察就能理解，但与前者相比，并非如实的证悟。这些的意义在详细解释经文时会阐明。 此外，详细的解释有三种：先前出现的五种实相的理证，以及与此相符的理解方式的理证，以及实相和仪轨的理证，通过语言来确立理证。 第一种是，在简略指示的时候，有三种理证，其中真正的理证是五身五眷属，实际上是直接传达了真如，并且后世具有智慧的人们也随之进入并产生教法。例如，就像检验黄金是否是真金，判断神是否存在，通过摩擦来辨别是否存在黄铜，从而确定是真正的黄金一样，追随理证的人们也应该通过五种实相来好好地检验，从而确立下来。 仪轨有两种：计数，简略指示；正直，像这样，在五种实相之后，通过五种仪轨来检验轮回和涅槃这二者，轮回和涅槃的自性如何。
English
Therefore, that supreme Lama, merely by saying "Dharmata, non-dual, inexpressible, beyond mind," can cause realization to arise based on words without the need for investigation. Furthermore, in terms of language, although everything is language, here it is necessary to distinguish one situation, namely, "Four do not need investigation, one needs investigation." Therefore, there are two types of understanding: understanding without investigation and understanding through investigation. Understanding without investigation is when, merely relying on the surface of words and letters, one realizes without investigation. Without seeking investigation of dualistic grasping, one sees reality through the expressive, just as looking at gold is like looking at gold. So, are there differences between the words of the five actual embodiments, the words of the five modes of conduct embodiments and those that accord with the modes of conduct, and the understanding that does not require examination in the case of words? Yes, there are differences. The teacher of the five actualities is the Buddha himself, the retinue is the union, and the realization of enlightenment, liberation, and freedom are simultaneous, like Ajatashatru. Furthermore, in the case of conduct, the teacher who accords with the mode of conduct is one realized Lama, while his retinue are ordinary beings, and the nature of realization is also that, although one realizes the suchness of mind, it is only subsequent cognition. Furthermore, in the case of words, understanding without examination, although one understands without examination, compared to the former, it is not realization as it is. The meaning of these will be clarified when explaining the essence of the texts in detail. Furthermore, there are three aspects to the detailed explanation: the reasoning of the five actualities that occurred previously, the reasoning of how to understand in accordance with that, and the reasoning of actuality and conduct, establishing the reasoning through words. The first is that, in the case of brief instruction, there are three reasonings, among which the actual reasoning is that the five bodies and five retinues directly convey the suchness, and those with wisdom in later generations also enter and teachings arise. For example, just as one tests whether gold is real gold, determines whether gods exist, and distinguishes whether brass exists through rubbing, thereby ascertaining that it is genuine gold without error, those who follow the reasoning should also thoroughly examine through the five actualities and establish it. There are two aspects to conduct: enumeration, brief instruction; and straightforwardness. Thus, after the five actualities, through the five modes of conduct, one should examine these two, samsara and nirvana, and how the nature of samsara and nirvana is.
Chinese
我，详细解释分为六个部分。满。以自性之语，自显自性之理；正直。以理推论，此处需理解为四种方式：导师之理，眷属之理，法轮转动之理，以及证悟之理。对于那些具备理解法性之意义能力，且已成为卓越瑜伽士的人来说，这是眷属之理。外内之事物显现为各种各样，此乃心性之坛城，觉性自显，是密宗之意，此乃导师之理。如是，密宗之体性，离于增损，故为决定意义之圣教。一切所见所闻之事物皆指向佛法，此乃宣说佛法的法轮转动之理。而且，如同未曾言说般地表达，在无境自明中传递信息而理解证悟，此乃证悟之理。因此，因其自显自性而宣说，为了未来所化众生的利益，此理是确定的。༈。法身语之理，无生意义之理；正直。或者说，既是之前的那个，也是现在的这个，故称“又”。如同安住于地的菩萨一样，具备智慧之眼，此乃眷属之理。证悟自性之力，无生之义显现，无需勤作，自然而然地显现，此乃法轮转动之理。显现之方式，虽未言说，然于彼无生自显中证悟，如同言说般地传递信息，此乃证悟之理。༈。报身语之理，意之表诠理；正直。具备智慧者，是为眷属之理。外在自性表诠以形象宣说佛法，内在瑜伽士以表诠宣说佛法，此乃导师之理。外在形象宣说佛法的方式是什么呢？如见闻等，所谓自性表诠，见者见形象，形象有形状和颜色两种。颜色中，黑色不变，白色无垢，如是证悟。形状中，圆形离于戏论等，如是证悟。此外，耳朵听到声音等，一切形象显现皆为佛法。