English
Even the enlightened Buddhas consider the meaning of the four bodies to be this very Dharma nature. Because it is difficult to find, it is said to be difficult to show. The Diamond Sutra says: 'Dharma nature is knowable, but it cannot be known.' This meaning of suchness of Dharma nature is not an object of hearing, thinking, and meditation; the three knowledges of the Buddha are also not its object. Thus it is said. The Buddhas of the four bodies do not give any verbal teachings on the meaning of the four bodies to their retinue of disciples. Although no verbal teachings are given, the disciples see the meaning and realize it, hence it is called extensive teaching. At this time, there is neither the teacher explaining in words nor the disciples listening. Furthermore, the statement that the sons of the Buddhas did not give any verbal teachings refers to the sons of the Buddhas, that is, Bodhisattvas. The son of the Buddhas, the famous layman Vimalakirti, taught the Dharma through symbolic means, that is, in an empty room, lying without a pillow or mat, feigning illness. Here, the empty room represents the great mansion of the three realms of samsara. Lying without a pillow or mat represents the state of the six types of beings in the three times. The Blessed One, knowing that the layman Vimalakirti was ill, asked: 'Who can go to inquire?' No one answered. Then, the Blessed One asked Ananda: 'Can you go to inquire?' Ananda, having been refuted before, replied: 'I cannot.' How was he refuted before? Previously, when the Blessed One manifested illness, Ananda went to the city to find butter and milk, and on the way met the layman Vimalakirti, who asked: 'Where are you going?' Ananda replied: 'The Blessed One is ill, and I am going to find milk.' The layman said: 'The Blessed One has exhausted afflictions and conceptual thoughts; where would there be illness? If there really is illness, can your things help? If they can help, then he is not enlightened.' Ananda returned ashamed and was refuted. Ananda, afraid because of the previous refutation, replied that he could not go. The Blessed One asked Manjushri: 'Can you go?' Manjushri, being the master of wisdom, replied: 'I can go.' So the two of them went together, and those retinues...
Chinese
当时，（有人）对阿难说：“阿难，你是想要食物而来呢？还是想要佛法而来？”阿难本来就害怕，（听了这话）更加害怕了。阿难问道：“在这空房子里做什么呢？” 居士离车子的口中说：“阿难，你只看到这一个房子是空的吗？我看到轮涅的一切法都是空的。” 当时，文殊菩萨问道：“对于甚深法性的意义，有什么需要隐瞒的呢？法性心髓名为菩提的意义是什么呢？” 居士离车子以无垢著称，他考虑到（真如）本体超越了名相言诠，所以一句话也没有说。 他没有说话这件事本身，文殊菩萨就想：“那么，法性菩提心髓的意义，已经脱离了一切言语表达。” 因为他什么也没说，所以反而被认为是更广阔地阐释了意义。 对于那个意义，无论是用语言表达还是听闻，都是没有结果的。 同样，其他有缘分的人也能理解。 推理和分析无法达到最终结论的原因是，如果进行关于意义是否正确的分析，那么就会产生从自身向外推测的基础。如果进行这样的推测，就会产生对境的执着。如果对境产生执着，就会产生我执。一旦抓住我执，就无法解脱。 那么，在思考什么的时候，推理和分析这二者才能成为认识的因呢？ 也就是说，推理和分析被说成是认识见解的因，而这里又说推理和分析是过失，这难道不矛盾吗？ 前面所说的意思是，对于初学者来说，无法一下子理解见解。首先要听闻经论，对听闻的词句进行分析研究。通过分析研究，产生理解。将理解者安住在自身之上，就会产生安住。从安住中去除污垢，就会生起胜观见解的证悟。 像这样的因，最初是由于听闻和思维而产生的，所以说“这二者是认识的因”，就是这个意思。 在这里，在证悟意义的本体的时候，因为法性是超越思维的，所以用推理和分析来在意识的范畴内衡量，怎么能行呢？ 《心滴》中说：“秘密真言，谁能以意识寻得？” 所以，不执着于推理和分析，而是以其本身来象征其本身，并结合比喻，才是正确的。
English
Then, (someone) said to Ananda, "Ananda, have you come desiring food? Or have you come desiring Dharma?" Ananda, who was already afraid, was made even more afraid by this. Ananda asked, "What are you doing in this empty house?" The layman Licchavi said, "Ananda, do you only see this one house as empty? I see all the dharmas of samsara and nirvana as empty." At that time, Manjushri asked, "What is there to conceal regarding the meaning of the profound nature of reality? What is the meaning of the essence of reality called Bodhi?" The layman Licchavi, known as Immaculate, considering that the essence transcends names and expressions, did not say a single word. Because he did not speak, Manjushri thought, "Then, the meaning of the essence of reality, Bodhi, has become separate from all verbal expression." Because he said nothing, it was considered to have explained the meaning even more broadly. For that meaning, neither expressing it in words nor hearing it leads to any result. Similarly, other fortunate ones can also understand. The reason why reasoning and analysis cannot reach a final conclusion is that if an analysis of whether the meaning is correct or not is undertaken, then a basis for speculating from oneself to others arises. If such speculation is undertaken, then attachment to objects arises. If attachment to objects arises, then self-grasping arises. Once self-grasping is grasped, liberation is impossible. So, when thinking about what, can reasoning and analysis become the cause of knowledge? That is, reasoning and analysis are said to be the cause of understanding the view, but here it is said that reasoning and analysis are faults. Isn't this contradictory? The meaning of what was said earlier is that, for a beginner, it is impossible to understand the view all at once. First, one must listen to the scriptures, and analyze and examine the words heard. Through analysis and examination, understanding arises. By placing the one who understands on oneself, abiding arises. By removing the defilements of abiding, the realization of the insight view dawns. Such a cause, initially arising from hearing and thinking, is the meaning of saying "these two are the cause of knowledge." Here, when realizing the essence of the meaning, because the nature of reality is beyond the mind, how can it be measured within the realm of the mind by reasoning and analysis? In the Heart Drop it says, "Secret mantra, who can find it with the mind?" Therefore, without clinging to reasoning and analysis, but symbolizing it with itself, and combining it with metaphors, is correct.
Chinese
因此，对于无法分析的事物，如果进行分析，就无法从能取和所取中解脱出来。如果想要像鉴别黄金一样鉴别它，如果说它只有一种黄色，就会和黄铜混淆；如果称重，就会和铅混淆；如果评估价值，就会和绿松石之类的东西混淆。因为只理解了片面，而无法确定黄金的本质。因此，如果想要鉴别黄金，将黄金本身放在手掌中，无需检查就能对黄金产生确定的认识。同样，因为法性智慧是伟大的自性，所以无需区分能分析的事物和所分析的事物，这意味着不要寻找分别念和分析的二取见解。仅仅通过说出这个口诀，就能直接证悟那个真如实相。这就是证悟事物本身没有束缚和解脱的方式，以及无需分析，仅仅通过说出它就能证悟它的原因。在轮回的时候没有束缚，在涅槃的时候也没有解脱的意义是：没有像敌人一样的束缚者来束缚任何人，也没有像绳索一样的束缚物来束缚，因为没有像监狱一样的被束缚之处会自然产生，所以本来就没有束缚。因为没有依赖于它的解脱，所以不希望从它那里解脱，如果证悟到自解脱，就是脱离了束缚。༈ 这是分别认识的殊胜理性的定义和确定。正确。无需分析就能分别认识对境的智慧之理的方式是：因为对任何事物都没有分别念和分析，所以所有显现为对境的事物都证悟为无二的自显现，因此是分别认识智慧的殊胜之处。分别认识智慧没有被命名为分别念和分析，而是作为象征分别认识智慧的标志，或者说是不可分析的理性来表达。༈ 通过分析来理解的理性有两种：计数，简要说明，正确。上面已经讲述了根器敏锐者通过不可分析的理解来证悟的方式。现在讲述根器迟钝者通过分析词句来获得解脱的方式，就像这样：在词句表达之前，执着于前面所说的可衡量之境和事物。
English
Therefore, for things that cannot be analyzed, if you analyze them, you cannot be liberated from the grasping and the grasped. If you want to identify it like identifying gold, if you say it only has one yellow color, it will be confused with brass; if you weigh it, it will be confused with lead; if you evaluate its value, it will be confused with turquoise or something similar. Because you only understand one aspect and cannot determine the essence of gold. Therefore, if you want to identify gold, if you place the gold itself in the palm of your hand, you will have a definite understanding of gold without examination. Similarly, because the wisdom of Dharmata is a great self-nature, there is no need to distinguish between the thing to be analyzed and the thing that analyzes, which means not to seek the dualistic view of conceptualization and analysis. Just by uttering this instruction, one can directly realize that very suchness. This is how to realize that there is no bondage or liberation in the thing itself, and the reason why one can realize it just by uttering it without analysis. The meaning of no bondage in samsara and no liberation in nirvana is: there is no binder like an enemy to bind anyone, and there is no binding object like a rope to bind, because there is no place to be bound like a prison that will arise naturally, so there is no bondage from the beginning. Because there is no liberation dependent on it, there is no desire to be liberated from it, and if one realizes self-liberation, one is free from bondage. ༈ This is the definition and determination of the supreme reason for separate understanding. Correct. The way to separately understand the wisdom of discriminating awareness of objects without analysis is: because there is no conceptualization or analysis of anything separately, all phenomena that appear as objects are realized as the non-dual self-appearance, therefore it is the supreme of the wisdom of separate understanding. The wisdom of separate understanding is not named conceptualization and analysis, but is expressed as a symbol representing the wisdom of separate understanding, or as an unanalyzable reason. ༈ There are two kinds of reason understood through analysis: counting, brief explanation, correct. The way in which those with sharp faculties realize through unanalyzable understanding has already been explained above. Now, the way in which those with dull faculties are liberated by analyzing words and sentences is explained, like this: before the expression of words, clinging to the measurable object and things mentioned above.
Chinese
在各自的境地里，以各自的辨别智慧为因，以下所说的各种理由为缘，从而确定意义。也就是说，通过与词义相符的理由和与词义不符的理由来理解意义。这些的含义是：赞同与词义相符的理由。这些词语虽然不同，但意义大多相同。与词义相符的理由是通过如实之声来确定意义，而与词义不符的理由是通过不如实之声来确定的，有两种。就意义而言，有声义相符的理由和声义不符的理由两种。有些人认为，要证实的意义和理由两者相符的理由，以及要证实的意义和理由两者不相符的理由。这些词语虽然不同，但意义大多相同。那么，仅仅通过一个声义不符的理由就能确定意义吗？可以确定。按照名相的观点，相违的理由、不确定的理由、未成立的理由，这三个被认为是最大的过失。但密宗的观点认为，通过相违也能确定，如导师嘎绕多吉所说：如果用十六个理由向阎魔讲解，（空性）是空性的，为什么？因为显现的缘故。是显现的，为什么？因为是空性的缘故。像这样。通过不确定也能确定，既是显现，又不只是显现；既是空性，又不只是空性；是显现和空性二者，又不只是二者；显现和空性本体是一，通过不只是一的方式来理解意义。通过未成立也能确定，如《大虚空》中所说：极度显现的法性，其他耳识无法听闻，同样，舌识也无法对其进行丝毫的言说。像这样。详细解说分为两种：词义不符的理由和词义相符的理由。第一种又分为两种：用比喻来简要地指示，以及详细地解释意义。在词义不符的理由的场合，有能表达的，所表达的意义，能表达的理由能够表达所表达的理由的合理性，以及宗派等六种。