English
In their respective realms, using their respective discriminating wisdom as the cause, and the various reasons mentioned below as the condition, thereby determining the meaning. That is, meaning is understood through reasons that agree with the meaning of the words and reasons that do not agree with the meaning of the words. The meaning of these is: to agree with reasons that agree with the meaning of the words. Although these words are different, their meanings are mostly the same. Reasons that agree with the meaning of the words determine the meaning through literal sound, while reasons that do not agree with the meaning of the words determine it through non-literal sound, there are two types. In terms of meaning, there are two types: reasons that agree with sound and meaning, and reasons that do not agree with sound and meaning. Some consider the reasons where the meaning to be proven and the reason both agree, and the reasons where the meaning to be proven and the reason both disagree. Although these words are different, their meanings are mostly the same. So, can meaning be determined by just one reason that does not agree with sound and meaning? It can be determined. According to the perspective of characteristics, contradictory reasons, uncertain reasons, and unestablished reasons are considered the greatest faults. But according to the tantric perspective, determination can also be achieved through contradiction, as the teacher Garab Dorje said: If the sixteen reasons are explained to Yama, it is emptiness, why? Because it appears. It appears, why? Because it is emptiness. Like that. Determination can also be achieved through uncertainty, it is appearance, but not only appearance; it is emptiness, but not only emptiness; it is both appearance and emptiness, but not only both; appearance and emptiness are one essence, understanding the meaning through not only one way. Determination can also be achieved through unestablished reasons, as it says in "The Great Expanse": The nature of phenomena that appears supremely, other ear consciousnesses cannot hear it, similarly, tongue consciousness cannot say even a particle about it. Like that. The detailed explanation is divided into two types: reasons that do not agree with the meaning of the words and reasons that agree with the meaning of the words. The first is further divided into two types: briefly indicating with examples, and explaining the meaning in detail. In the case of reasons that do not agree with the meaning of the words, there are six types: the expressive, the meaning to be expressed, the rationality of the expressive reason being able to express the meaning to be expressed, and philosophical tenets, etc.
Chinese
现在也显现出这样的方式。首先用比喻来近似地指示，在简要指示的时候，与后来的词义不相符的理由是：作为象征的例子，巨大的虚空，没有边际和中心，是一个整体。由于自己以地域划分了风俗习惯，所以虚空被认为是具有边际和中心的。这样，虚空显现出形状和大小的不同，一方面是虚空，另一方面什么也不是没有方位的虚空。不是的，没有方位的虚空本身，以有方位的不同显现出来，就像那个例子一样，意义是不舍弃不矛盾的。必须理解一切是和什么不是。详细解释意义有四点。计数：由于超越了象征实相的境域，难以指示。正直：轮回和涅槃的一切法都超越了边际，对于显现和空性等一切边际都没有舍弃，所以像这个例子一样，这个意义无法在一个方向上指示，所以一切法以自己的体性难以用语言指示和用心思量。法性实相深奥的意义，自生的智慧本身，是不舍弃四句八边的无边，用语言表达就是词，理解就是心。实相的意义，显现出词和心两者都没有玷污的意义。如何象征的目的和，正直：然而，详细象征那个意义，因为意义是什么都是，所以从不是的执着中解脱，从不是的是的执着中解脱，排除空性的边而讲述显现，解除显现的执着而讲述空性，为了区分那两者的边而必须讲述无分别。象征的理由有两种。计数：一切是和什么不是的理由，在任运成就中指示。正直：那也是简而言之，如何像恒常形成所想的那样显现，因为转变成任何事物，所以作为一切的体性来显示，因此象征的理由从任何一方面都不相违背，并且因为是什么都是，所以意义对于心的法性来说，什么也不是执着的一方。因此，什么也不是执着的一方，或者不是无方位的，是一切的体性，所以因为没有舍弃任何意义，所以是什么都是。由此无方位任运成就。不舍弃不矛盾的理由，在无边中
English
Now, such a way also appears. First, to indicate approximately with an example: In the case of brief instruction, the reason that does not correspond to the later meaning is: As an example of representation, this vast expanse of the great sky, without boundaries or center, is a single whole. Because one's own region divides customs and traditions, the sky is perceived as having boundaries and a center. Thus, the appearance of different shapes and sizes of the sky is that, on one hand, it is the sky, and on the other hand, it is not any directionless sky. That which is not, that very directionless sky, appears as directional and distinct, like that example. The meaning is not abandoned and not contradictory. One must understand all that is and what is not. There are four points to explain the meaning in detail. Enumeration: Because it transcends the realm of representing reality, it is difficult to indicate. Honesty: All phenomena of samsara and nirvana are beyond extremes, and since none of the extremes such as appearance and emptiness are abandoned, like this example, this meaning cannot be indicated in one direction. Therefore, all phenomena, in their own essence, are difficult to indicate in words and to contemplate with the mind. The profound meaning of the nature of reality, the self-arisen wisdom itself, this freedom from extremes that does not abandon the four extremes and eight boundaries, when expressed in words, is a word; understanding is mind. The meaning of reality reveals a meaning that is not defiled by both words and mind. What is the purpose of representing, and honesty: However, to represent that meaning in detail, because the meaning is whatever it is, it is liberated from the grasping of what is not, and liberated from the grasping of what is not. Explaining appearance by eliminating the extreme of emptiness, and explaining emptiness by dispelling the attachment to appearance, and for the sake of distinguishing the extremes of those two, it becomes necessary to explain non-duality. There are two reasons for representing. Enumeration: The reason for all that is and what is not is indicated in spontaneous accomplishment. Honesty: That is also, in brief, how it appears as constantly forming as one thinks, and because it transforms into anything, it shows as the essence of everything. Therefore, the reason for representing does not contradict anything from any direction, and because it is whatever it is, the meaning, for the nature of mind, is not at all a biased side. Therefore, whatever is not a biased side, or is non-directional, is the essence of everything, so because no meaning is abandoned, it is whatever it is. By this, non-direction is spontaneously accomplished. The reason for not abandoning and not contradicting is in the absence of extremes.
Chinese
教法和，正直。法性自生之智慧，因其不偏袒任何一方和派别，故以清净自我的执着而远离边见。从不舍弃的角度来说，并未远离。因此，因为不舍弃任何事物且不相违背，所以因未远离而被称作远离。༈。是理由的合理性。正直。如此，法性自身的体性得以确立，理由也将得以扩展。对于确立见解，有些人说：不舍弃不相违背，一切皆是，凡非如此皆不合理。但这是非常合理的，因为驳斥了片面的理由，是确立无偏之法的语言。如来世尊在《广大母经》中说：非有色，亦非无色，乃至遍知。对于符合词义的理由有两种：简略的阐述和详细的解释。首先是简略的阐述：对于区分不符合词义的理由，成为另一方的符合词义的理由，也有内外之分，其解释方式有无数种差别。但简而言之，遍及一切理由的是经教、口诀和理证这三者。也就是说，胜者将实相之义无有增损地显现出来，这被称为经教量。尊贵的上师们证悟的意义，以语言表达出来，被称为口诀量，而以自明的智慧体验这两者的意义，断除增益和损减，这被称为理证量。虽然具有这普遍的三者的符合意义的理由形式有无数种，但在此，以下将要讲述的就是对它们的描述。༈。详细的解释分为两种：量和经论的理由，以及语音相同意义推测的理由。第一种有四种：计数。对于这符合词义的理由，有量和经论的理由，以及语音相同意义推测的理由两种。对于量和经论的理由，需要不混杂下乘教法的术语，并且宣说密咒自身经典的术语。如《心滴》中所说：时之龙、雨、法三者，经教三量应时而显现。说
English
Teachings and, upright. The wisdom of Dharmata's self-arising is without partiality to any side or faction, therefore, it is free from extremes by purifying the clinging to self. From the aspect of not abandoning, it is not separated. Therefore, since nothing is abandoned and not contradictory, it is called separation because it is not separated. ༈. It is the rationality of reason. Upright. Thus, the nature of Dharmata itself is established, and the reason will be expanded. Regarding the establishment of views, some say: not abandoning is not contradictory, everything is, whatever is not so is unreasonable. But this is very reasonable, because it refutes one-sided reasons, it is the language of establishing impartial Dharma. The Blessed One Buddha said in the Extensive Mother Sutra: It is neither with form, nor without form, up to omniscience. There are two kinds of reasons that conform to the meaning of words: a brief explanation and a detailed explanation. The first is a brief explanation: For distinguishing reasons that do not conform to the meaning of words, becoming the other party's reasons that conform to the meaning of words, there are also internal and external divisions, and there are countless differences in the way they are explained. But in short, what pervades all reasons are the three: scriptures, oral instructions, and reasoning. That is to say, the Victorious One reveals the meaning of reality without any addition or subtraction, which is called scriptural authority. The meaning realized by the venerable Lamas, expressed in words, is called oral instruction authority, and experiencing the meaning of these two with self-aware wisdom, cutting off addition and subtraction, is called reasoning authority. Although there are countless forms of reasons that conform to the meaning of these three universals, here, what will be described below is the description of them. ༈. The detailed explanation is divided into two types: the reason of valid cognition and scriptures, and the reason of sound similarity and meaning inference. The first has four types: counting. For this reason that conforms to the meaning of words, there are two types: the reason of valid cognition and scriptures, and the reason of sound similarity and meaning inference. For the reason of valid cognition and scriptures, it is necessary not to mix the terminology of the lower vehicle teachings, and to speak the terminology of the secret mantra's own scriptures. As it is said in the Heart Drop: The three of the Dragon, Rain, and Dharma of Time, the three measures of the scriptures appear in due course. Saying
Chinese
因为（佛）如是说。关于声音相符意义推测：虽然与下文声音相符，但也需要推测意义。关于意义推测，有些人认为应该推测宗派，而不是推测理路。那是因为没有领会密宗的意义。在此，理路和宗派两者都需要推测：直接证悟是宗派，从断除增益的角度来说是理路。例如，火和热，二者本体相同，因为具有热和燃烧的性质，所以说是火。因此，生起对火的确定认知是宗派，使人对火产生确定认知是理路。清净平等的理路。正直。轮回与涅槃所包含的诸法，其自性是“样”的形态清净的意义。以四种清净的方式，无二的意义得以显现证悟。这四种是：外器五大清净为五母，内情五蕴清净为五父，相续八识聚清净为五智，界和十二处清净为本尊和本母的坛城，从而证悟解脱。这些的意义详细地在其他地方可知。平等二者是共同的平等二者：在世俗谛中，与八种幻化之喻平等；在胜义谛中，与远离八戏论边平等。超胜的平等二者是从上述共同的平等二者推测而来：在世俗谛中，器情显现为胜者的坛城，因此轮回涅槃平等；在胜义谛中，诸法在自生智慧中成为一体并被证悟，因此轮回涅槃平等。这样，通过超胜的平等二者，轮回涅槃的一切法都成为行境完全清净的普贤刹土。四种证悟，正直。对此，有两种说法，一种是按照道次第的顺序来说，另一种是同时说。首先，按照次第的顺序来说，轮回涅槃的法，所量是同一本体，这是理路；证悟无生是宗派。由此可以解脱对事物执为实有的执着。执着于无生，所量以文字的形式作为理路；身语意三门证悟为身语意不竭庄严轮是宗派。由此可以解脱执着于断灭空的执着。对于前两种证悟的执着