English
I, the detailed explanation is divided into six parts. Full. With the speech of self-nature, the reason of self-manifest self-nature; Straight. Reasoning with reason, here it needs to be understood as four ways: the reason of the teacher, the reason of the retinue, the reason of turning the wheel of Dharma, and the reason of realization. For those yogis who have the ability to understand the meaning of Dharma nature and have become excellent yogis, this is the reason of the retinue. The external and internal things appear in various ways, this is the mandala of mind nature, the self-manifestation of awareness, is the meaning of Tantra, this is the reason of the teacher. Thus, the nature of Tantra is free from addition and subtraction, so it is the Holy Teaching of definite meaning. All things seen and heard point to the Dharma, this is the reason for turning the wheel of Dharma that proclaims the Dharma. Moreover, it is like expressing without speaking, understanding and realizing by transmitting information in the absence of self-illumination, this is the reason for realization. Therefore, because it is spoken by its own self-manifestation, this reason is certain for the benefit of future disciples. ༈. The reason of Dharmakaya speech, the reason of unborn meaning; Straight. Or, it is both the previous one and the present one, so it is called "again". Like a Bodhisattva dwelling on the earth, possessing the eye of wisdom, this is the reason of the retinue. The power of realization self-nature, the meaning of non-birth appears, without deliberate effort, it appears naturally, this is the reason for turning the wheel of Dharma. The way of manifestation, although not spoken, is realized in that unborn self-manifestation, and the information is transmitted as if spoken, this is the reason for realization. ༈. The reason of Sambhogakaya speech, the reason of symbolic expression of meaning; Straight. Those who possess wisdom are the reason of the retinue. The external self-nature expression explains the Dharma with form, and the inner yogi explains the Dharma with expression, this is the reason of the teacher. What is the way of explaining the Dharma with external form? Such as seeing and hearing, etc., the so-called self-nature expression, the seer sees the form, and the form has two kinds of shape and color. Among the colors, black does not change, and white is immaculate, thus realizing. Among the shapes, the circle is free from elaboration, etc., thus realizing. In addition, the ears hear sounds, etc., all appearances of form are Dharma.
Chinese
都是由这些因素造成的顿悟。如果有人问，自性之理与此二者是否混淆？自性之理的情况下，各种事物和所有现象都不需要分析，法身的自性自然显现。而在这里，依靠白色无垢、黑色不变的象征，必须理解才能明白。瑜伽士通过内在象征理解意义，如“勇士象征”，上师通过禅定六法安住于平等之中，从而理解意义；如“意”，通过安住于意的象征来理解意义；以及依靠自己禅定的显现方式，产生无所缘，依靠止观产生胜观，这些都是转法轮的方式。即使不以言语表达，也能像表达一样，意义与象征相符，从而理解，这是理解的方式。对于这些，依靠自性象征，将根识带入道；依靠比喻象征，将见解带入道；依靠意之象征，例如将虚空理解为意义之道；依靠禅定象征，将五种体验带入道，这是关键。圆满正觉之身的语之方式，是理性和加持的论证。例如，地下有黄金，其蒸汽显现在空中；又如，将镜子放在太阳下，通过热量产生火。同样，轮回涅槃的一切法，都是自生智慧的自显现。因此，自性自然产生智慧之热，无需刻意努力，自性自然证悟，这是转法轮的方式。即使不以言语表达，也能像表达一样，智慧自明地显现在心中并被理解，这是理解的方式。金刚身的语之方式，是显空无别的论证。轮回涅槃的一切法，都是显空、声空无别，如瀑布之声。因此，说法的方式是，声空无别与金刚身之语相符，仅凭听到声音，就能在不分别词义的情况下，直接领悟声空无别的意义。化身的语
English
All realizations arise from these causes. Now, if one asks whether the nature of reality and these two are mixed, in the case of the nature of reality, various objects and all phenomena do not require analysis; the nature of the Dharmakaya naturally dawns. Here, relying on the symbols of white being stainless and black being unchanging, one must understand in order to realize. Yogis realize the meaning through inner symbols, such as the "heroic symbol," where the lama, by establishing the six Dharmas of meditation and abiding in equanimity, is able to realize the meaning; and the "intention," where one realizes the meaning through the symbol of abiding in intention; and relying on the way one's own samadhi manifests, non-objectification arises, and from shamatha, vipashyana arises. These are the ways of turning the wheel of Dharma. Even if not expressed in words, it is like expressing, where meaning and symbol correspond and are understood, this is the way of understanding. For these, relying on the symbol of self-nature, one takes the sensory field and consciousness onto the path; relying on the symbol of example, one takes the view onto the path; relying on the symbol of intention, for example, taking the understanding of space as the path of meaning; and relying on the symbol of samadhi, one takes the five experiences onto the path, this is the key. The way of the speech of the Sambhogakaya is the reasoning of logic and blessing. For example, the vapor of gold beneath the earth appears in the sky, and like fire arising from the heat of a mirror placed in the sun, all phenomena of samsara and nirvana are the self-manifestation of self-arisen wisdom. Therefore, wisdom naturally generates heat, and without deliberate effort, self-nature is naturally realized, this is the way of turning the wheel of Dharma. Even if not expressed in words, it is like expressing, where wisdom self-luminously appears in the mind and is understood, this is the way of understanding. The way of the speech of the Vajrakaya is the reasoning of the inseparability of sound and emptiness. All phenomena of samsara and nirvana are the inseparability of appearance and emptiness, sound and emptiness, like the sound of a waterfall. Therefore, the way of teaching Dharma is that the inseparability of sound and emptiness corresponds to the speech of the Vajrakaya, and merely by hearing the sound, one directly realizes the meaning of the inseparability of sound and emptiness without analyzing the words and meanings separately. The speech of the Nirmanakaya
Chinese
以（五种）方式来教导。正直。如果以例子来说明教法的方式，那就是：过去，导师以化身的方式，用语言表达声音，具备三百六十种特征，非常悦耳动听，如同世间之父梵天的声音或语言。对于天神，用天神的语言；对于龙族，用龙族的语言等等。就像这样，以各种众生的语言来教导佛法，使他们能够理解。后来，自己通过上师的悦耳之语，结合各自的语言，将神圣的佛法按照自己的智慧和程度来教导。就像过去那样教导，使那些安住在信解行地的人们获得解脱一样。后来，以同样的方式，自己通过上师用语言表达深奥的佛法，向弟子传达法性的意义，使有缘者彻底解脱。总之，对于根器最好的人来说，通过显现世间万象来作为导师，从而证悟法性的意义。五种语言是：以不造作、不掺杂的方式来揭示法性的语言，是自性身的语言。所有揭示无生无灭的语言，都是法身的语言。所有揭示自明觉性或五种智慧的语言，都是现证菩提身的语言。所有揭示无分别的语言，都是金刚身的语言。所有揭示隐喻和暗示的语言，都是报身的语言。所有引导和指引的语言，都是化身的语言。所有揭示方便道的语言，都是秘密身的语言。这些都归纳为报身的语言，所以称为五种语言。总之，语言的论证有三种。计数。语言所象征的目的和。正直。依赖的补特伽罗，最初的意识流，其智慧能力有敏锐和迟钝之分。由于根器不同，信仰的倾向也各不相同，智慧的类型也各不相同，因此，有通过方便道或解脱道，或者任何自己喜欢的方式获得解脱。虽然这里说的是解脱道，但如果考察经典，就会发现，对于那些智慧高超、头脑敏锐的人来说，有通过五种方式的论证获得解脱。然而，对于一些智慧低下、头脑迟钝的人来说，那些信仰语言论证的人，可以通过闻思修的智慧，将自己融入平等性中，从而有证悟的方法。
English
It is taught by (five) methods. Straightforward. If we take an example to illustrate the way of teaching the Dharma, it is like this: In the past, the teacher, as an emanation body, expressed sounds with words, possessing three hundred and sixty characteristics, being extremely pleasant to hear, like the voice or language of Brahma, the father of the world. To gods, he taught in the language of gods; to nagas, in the language of nagas, and so on. In this way, he taught the Dharma in the languages of various beings, so that they could understand. Later, one's own lama, through pleasant speech, combined with their respective languages, taught the sacred Dharma according to their own wisdom and level. Just as teaching in the past in that way liberated those who were abiding in the ground of faith and practice, similarly in the future, in accordance with that method, one's own lama, by expressing profound Dharma in words, communicates the meaning of the Dharma nature to the disciples, and liberates the fortunate ones completely. In short, for individuals with the best faculties, by making the phenomena of existence the teacher, they realize the meaning of the Dharma nature. The five kinds of speech are: The speech that reveals the Dharma nature without fabrication or adulteration is the speech of the Svabhavikakaya. All speech that reveals the unborn and inexpressible is the speech of the Dharmakaya. All speech that reveals self-luminous awareness or the five wisdoms is the speech of the Sambhogakaya. All speech that reveals non-duality is the speech of the Vajrakaya. All speech that reveals metaphors and allusions is the speech of the Sambhogakaya. All speech that guides and directs is the speech of the Nirmanakaya. All speech that reveals the path of means is the speech of the secret body. These are all summarized as the speech of the Sambhogakaya, hence they are called the five kinds of speech. In short, there are three kinds of reasoning through speech. Enumeration. The purpose symbolized by speech and. Straightforward. The dependent individual, the initial stream of consciousness, whose intellectual capacity is divided into sharp and dull. Because the inclinations of the faculties are different, and the types of wisdom are different, there are ways to attain liberation through the path of means or the path of liberation, or whatever one prefers. Although it is said here that it is the path of liberation, if we examine the scriptures, we will find that for those who are highly intelligent and sharp-minded, there is liberation through the reasoning of the five methods. However, for some who are less intelligent and dull-minded, those who have faith in the reasoning of speech can integrate themselves into equanimity through the wisdom of hearing, thinking, and meditating, and thus there is a method of realization.
Chinese
关于闻、思、修这三者，也需要区分两种差别：所缘境的差别和断除增益的差别。第一种是：闻慧缘于名相，思慧缘于名相二者，修慧缘于意义本身。第二种是：闻能认识到应断之法和对治之法，从而区分应舍应取；思能减弱应断之法；修能从根本上清净与应断之法相违背的方面。因此，闻慧听闻经文的词句，思慧理解这些词句的意义，修慧安住于意义之上。果实并非从他处而来，而是从自己的觉性中产生，因此称为自生。是否能证悟自心与佛无别？能成办诸佛的一切功德，因此称为普成。为了现前成就究竟的果实，即使胜义法性处于不缘任何事物的状态，但对于迟钝者来说，依赖于理证而缘于意义的奇妙变化，是通过语言之门来表达的，而这些语言也通过文字来表示和理解。教导说，用语言来表示事物和道理，以及直接听闻五身的五种语言，以及通过如理如实地理解这五种事物而产生五种道理，在这两者之后，用语言来表示，这将在下面详细阐述。以语言来确定理证的两种方式：总的来说，是通过七佛的语言来确定，这些语言代表了他们的身；特别地，是通过化身的语言与智慧相结合来确定。第一种分为两种：简略地说明和详细地说明。第一种简略地说明是：显示自性为自显现的是自性身的语言；显示无生为自显现的是法身的语言；象征隐含义的表示法性的是报身的语言；引导众生入道并以善巧方便引导的是化身的语言；显示欲望为自因的是秘密身的语言；显示一切法无别的是金刚身的语言；显示法性自证为明显的是现证菩提身的语言，这些语言象征着意义。这些都是遍知佛陀的