English
Regarding these three: hearing, thinking, and meditating, it is also necessary to distinguish between two differences: the difference in the object of focus and the difference in severing exaggerations. The first is: the wisdom of hearing focuses on names; the wisdom of thinking focuses on both names and meanings; the wisdom of meditating focuses solely on the meaning itself. The second is: hearing recognizes what should be abandoned and what is the antidote, thereby distinguishing between what should be discarded and what should be adopted; thinking diminishes what should be abandoned; meditating purifies from the root the aspects that are contrary to what should be abandoned. Therefore, the wisdom of hearing listens to the words of the scriptures; the wisdom of thinking understands the meaning of those words; the wisdom of meditating abides equally on the meaning. Since the result does not come from elsewhere but arises from one's own awareness, it is called self-arisen. Does one realize that one's own mind is inseparable from the Buddha? It accomplishes all the qualities of the Victorious Ones, therefore it is called all-accomplishing. In order to manifestly accomplish the ultimate result, even though the ultimate nature of reality is in a state of not focusing on anything, for the dull-witted, the miraculous transformations of focusing on meaning based on reasoning are expressed through the gateway of words, and those words are also represented and understood through letters. It is taught that words represent things and principles, and that directly hearing the five languages of the five bodies, and that even though five principles arise from understanding those five things in accordance with the way, after those two, representing with words will be explained in detail below. ༈. Two ways to establish reasoning with words: In general, it is established by the words representing the speech of the seven Buddhas; in particular, it is established by combining the words of the emanation body with intelligence. The first has two parts: a brief explanation and a detailed explanation. The first, the brief explanation, is: the words of the speech of the nature body, which show the essence as self-appearance; the words of the dharma body, which show the unborn as self-appearance; the words of the enjoyment body, which symbolize the nature of reality with hidden meanings; the words of the emanation body, which guide beings on the path and lead them with skillful means as lineage words; the words of the secret body, which show desire as self-cause; the words of the vajra body, which show all dharmas as inseparable; and the words of the manifestly enlightened body, which show the self-awareness of reality as manifest, these words symbolize the meaning. These are all of the omniscient Buddhas'
Chinese
观察四种根器而说法，如《意集经》中说： “无论何种无边之友，皆视其为四种根器。 执着者、邪见者、具慧者、种姓者， 务必施以欲乐引导之方便。” 因此，对于邪见者的所化，导师以化身引导接引的方式进行教导；对于执着者的所化，导师以密身，以欲望自生的方式进行教导；对于种姓者的所化，导师以报身，以隐义密意口诀的方式进行教导；对于具慧者的所化，导师以法身，以究竟决定之语进行教导。 总之，导师观察所有所化之四种根器，从而宣说与各自根器相应的佛法。 依靠如此宣说的经和续，具有偏颇之心的众生们，对于直说、隐喻、密意和确指之语的密意不能理解，反而将与自己心意相符的语句，理解为宣说究竟之义的语句，以偏颇之心执持各种边执的宗派。然而，应当了知，究竟的宗派，唯有脱离四边戏论这一个。 广说有七。 计数。 以自性之语象征自性之语，以及直说。 轮回涅槃一切法，皆因密咒之义自性本自显现。 自性之中，无所谓恶劣之边与优良之中心。 法性本然安住于无二无别的状态中，为了欲证悟为五种自生俱生智，故以四方与中央五者来象征，安住于五种智慧之中。 同样，对于五色等一切，皆应如是成就五种智慧，此乃教诲。 那么，自性身之方式与语句有何差别？ 二者皆安住于心性自显现之中。 若问，虽然心性自显现相同，但方式是，安立为证悟法性自显现之部分。 语句是，安立为经典中宣说一切法皆为无造作之法性自显现之部分。 ༈ 。 象征法身之语，宣说无生之义语，以及
English
Teaching the Dharma by observing the four types of disciples. As it is said in the Condensed Meaning Sutra: "Whatever endless friends there may be, regard them as only these four types of disciples: those with attachment, those with wrong views, those with intelligence, and those with lineage. It is essential to apply the method of guiding through desire." Therefore, for the disciples to be tamed who have wrong views, the teacher teaches in the manner of guiding and leading through the emanation body. For the disciples to be tamed who have attachment, the teacher teaches in the manner of desire arising naturally through the secret body. For the disciples to be tamed who have lineage, the teacher teaches in the manner of implicit meaning and instructions through the enjoyment body. For the disciples to be tamed who have intelligence, the teacher teaches in the manner of definitive words of ultimate meaning through the Dharma body. In short, the teacher observes the four mental faculties of all disciples to be tamed and teaches the Dharma in accordance with their respective minds. Relying on the sutras and tantras taught in this way, people with biased minds do not understand the meaning of direct, metaphorical, intentional, and definitive statements. Instead, they perceive the statements that align with their own minds as statements that reveal the definitive meaning. With biased minds, they hold onto various extreme philosophical views. However, it should be understood that the definitive philosophical view is only the one that liberates from the four extremes. There are seven in the detailed explanation. Enumeration. The speech of self-nature represents the words of self-nature, and directness. All phenomena of samsara and nirvana are the self-manifestation of the meaning of secret mantra. In that self-nature, there is no such thing as a bad extreme or a good center. The nature of reality abides primordially in a state of non-duality, and in order to realize the meaning of wanting to realize the five self-born wisdoms, it is symbolized by the five directions and the center. One should abide in the five wisdoms. Similarly, for all things such as the five colors, one should attain the five wisdoms in this way. This is the instruction. So, what is the difference between the manner of the self-nature body and the words? Both abide in the self-manifestation of mind-nature. If asked, although the self-manifestation of mind-nature is the same, the manner is that it is established from the aspect of realizing the self-manifestation of the nature of reality. The words are established from the aspect of the scriptures showing that all phenomena are the unconditioned self-manifestation of the nature of reality. ༈. Representing the speech of the Dharmakaya, teaching the words of unborn meaning, and
Chinese
正直。为了舍弃文字、词语和声音的术语，安住于不可言说的无生状态，是法身的语，以自性无生，实际上所有轮回和涅槃的诸法，本来就是自性清净的法性，不住于分别的空性之智慧，因此，对于表达的声音和象征的词语，并非如实存在。那些并非存在之物，是法身的语，不可言说，离戏论，是象征的词语。圆满正觉身的语，是象征觉性和加持的词语。正直。涅槃与非涅槃，轮回之法的总集，三时的一切诸法，如果以正确的智慧来详细观察，则自性没有任何一方成立。无有方所，显现任何事物。显现之时，无有边际，是法界。如是了知和证悟的智慧，被一切自在的智慧所转变，觉性获得自在，因此称为自在者。智慧之语的明显例子，如同以词语和声音来象征一切轮回和涅槃的诸法，从而使意义显明一样，在智慧中显明安住。如是安住于智慧之中，是自生智慧觉性的语，因此是语之伟大的顶峰。༈ 。金刚身的语，是象征显现空性无二的词语。正直。轮回和涅槃的诸法不可思议，因为各种显现于心中为一，所以没有边和中，无有来去，作为法性遍布于轮回和涅槃的一切。那么，是否存在所遍和能遍呢？所遍和能遍无二无别，金刚身发出诸如元素和众生等各种声音，但实际上并非实有，而是从非实有中产生各种事物的声音。譬如，琵琶被人的手拿起并拨动时，声音的形态会产生各种不同的差别，但如果考察声音是从琴弦还是从琴身产生，则没有从这里产生的实物。同样，声音在发出时，本体是空性，无二，从而显示真如。简而言之，
English
Righteous. In order to abandon the terminology of letters, words, and sounds, to abide in the unborn state that cannot be expressed in words is the speech of the Dharmakaya itself. Because of its nature of being unborn, all phenomena of samsara and nirvana are inherently pure in their nature. The Dharmata, the non-conceptual mind, has already become the wisdom of emptiness. Therefore, the sounds of expression and the words of representation do not abide in accordance with their meaning. Those that do not abide are the words of the Dharmakaya's speech, which is inexpressible, free from elaboration, and representative. The speech of the Sambhogakaya represents the words of awareness and blessings. Righteous. All phenomena of the three times, which are the collection of samsaric phenomena, both nirvanic and non-nirvanic, if thoroughly examined with correct wisdom, then no single aspect of their nature is established. Without any direction, anything appears. At the very moment of appearance, there is no limit; it is the sphere of Dharma. Thus, the wisdom that knows and realizes is transformed by the all-powerful wisdom, and because awareness gains independence, it is called independent. An example of the clarity of the words of wisdom is that just as all the phenomena of samsara and nirvana are represented by words and sounds, and the meaning is made clear, so too, it abides clearly in wisdom. Thus, abiding in wisdom is the speech of self-arisen wisdom awareness, and therefore it is the supreme greatness of speech. ༈ The speech of the Vajrakaya represents the words of the inseparability of appearance and emptiness. Righteous. The phenomena of samsara and nirvana are inconceivable, because the various appearances are one in mind, so there is no beginning or middle, and without coming or going, it pervades all of samsara and nirvana as the nature of reality. So, are there things to be pervaded and things that pervade? There is no duality between what is to be pervaded and what pervades, the indivisible Vajrakaya. The various sounds proclaimed by the elements and beings, etc., do not exist as real entities, but various sounds of things arise from what is not real. For example, when a lute is held and played by a person, the forms of the sounds will produce various different distinctions, but if one examines whether the sound comes from the strings or from the body of the lute, there is no real thing that comes from here. Similarly, when sounds are heard, their essence is emptiness, non-dual, thus revealing Suchness. In short,
Chinese
所有以名闻遐迩的方式，示现显空无别之舞者，皆是金刚身之语。再者，以隐秘之意和口诀之语，象征圆满报身之语。正直。此乃意义之譬喻，如十地菩萨之眷属，化身以言语说法，然报身语乃以手势等表诠，不说言语。若彼如何说法？乃以身之表诠，使眷属之智慧得以领会。譬如镜中显现影像，从而认知面容之污垢，如是观报身，则导师之功德无有遮蔽而显现，菩萨从而认知自身相续中之垢染。此报身向眷属传递表诠之方式为：天人乃智慧幻化之音声，故解脱于一与多。菩萨愿力之身不脱离一与多。天人安住于双运之乐，然解脱于执着，而自身安住于双运之乐中而受束缚。天人无有俱生与后得之别，而自身则有俱生与后得之别。天人之身无有前后之分，而自身则有前后之分，如是等等，应知晓。若此言语于实有之境中出现，则以言语宣说岂非相违？不相违也。于实有之境中，报身亲自向菩萨们如此真实地传递表诠，而此处所说，乃从其示现方式被记录于经典之角度而言，故为言语。化身之语，象征着引导。正直，以言语传承。正直。轮回涅槃所摄之诸法，无余皆由化身，以名言和施设之语，加持于生起信心的所化众生，从而以引导传承之语来示现。如是示现后，无论轮回涅槃有多少种名称，其意义和言语，皆不离显空无别之金刚语。此无有戏论之本体，显现为种种名言和语词，从而使一切众生得以领会，此乃智慧之语，是为赞叹。此智慧之语，超越一切音声、名言和语词。以音声宣说