English
Naturally or forcefully, the spontaneous accomplishment of the meaning of unbornness in one's own being is the manner of manifestation. Without being fabricated by the wisdom of individual awareness, naturally and spontaneously manifesting and understanding the meaning of unbornness is also the manner of turning the wheel of Dharma. The meaning of unbornness is inexpressible, yet like expressing it, understanding the unborn is the manner of understanding. Third, the manner of speech of the Sambhogakaya, those paths that possess intention, uprightness, and wisdom are the manner of retinue. Through forms such as color and shape, and yogis with the intention of samadhi, teaching the Dharma through the meaning of symbols is the manner of manifestation. Seeing forms with the eyes, hearing sounds with the ears, and all such as smells, tastes, and tactile sensations also communicate through the manner of their nature, such as whiteness being free from faults, and so on. When the heroic lama bestows empowerment and instructions, making various bodily and verbal gestures such as extending and retracting the hands, and introducing the lama's intention through the gesture of absorption in samadhi, and the disciple himself understands the gestures through the power of meditating on samadhi, this is the manner of the Dharma wheel and understanding. Fourth, the manner of speech of the Nirmāṇakāya is the and of wisdom and blessings, and uprightness. For example, just as the vapor of gold beneath the earth naturally emits light in the sky, and just as fire naturally arises when a mirror is placed in the sun, so too, all phenomena of samsara and nirvana are self-manifest because of the self-aware wisdom, and therefore, naturally and spontaneously, the warmth of wisdom arises, which is the manifestation and retinue. Without deliberately seeking, the meaning appears naturally and spontaneously as if spoken, which is the manner of the Dharma wheel and understanding. Fifth, the manner of speech of the Vajrakaya is the and of inseparable appearance and emptiness, and uprightness. All sounds of phenomena of samsara and nirvana exist like the sound of an echo in an empty cave, inseparable from appearance and emptiness. Therefore, all sounds naturally abide in inseparable appearance and emptiness, and this is in accordance with the speech of the Vajrakaya, which is the manifestation and retinue. Some disciples of the highest intelligence, upon merely hearing a sound, without examining the meaning of the words separately, immediately understand the meaning of the inseparability of mind itself, which is
Chinese
这是关于理解和领悟的方式。第六，阐述化身语的形态，即语言的论证。直接地说，化身的语言之声，就像世界的创造者梵天用各种众生的语言来传递意义一样。化身也以同样的方式，通过语言来解脱那些以信仰行事的修行者，就像上师在后续的教导中用语言来介绍一样，通过传递意义来完全解脱，这就是导师、眷属和法三者自然成就的方式。那么，秘密身的形态没有出现吗？这是因为智慧的主尊通过听闻和思考，能够立即证悟见地。因此，据说不需要通过修行和行为来证悟的方法。第三，语言的论证有三个方面。首先，是语言所象征的目的。直接地说，一般来说，对于初学者来说，由于他们的心识有各种差异，对于智慧高超的人，可以通过听闻和思考，以六种方式中的任何一种来获得解脱，这在前面已经阐述过了，但是对于智慧低下的人来说，无法通过这些方式获得解脱，因此阐述了语言的论证。通过听闻的智慧、思考的智慧和修行的智慧这三种智慧，以一种使心识平等地与实相的意义相结合的方式，通过果来实现自生智慧的坛城显现，从而在轮回和涅槃的一切事物中实现令人惊叹的果。在胜义谛中，法性不可见，但在世俗谛中，通过心识专注于语言和文字的奇迹，通过语言来象征和理解法性。第二，是劝诫以语言来象征事物和形态之后。直接地说，从五身自然成就中直接听到五语，这是五种事物，以及与此相符的理解也是形态。为了使这两种事物和形态相一致，应该用五种语言的论证来象征和确定那些智慧低下的受教者。第三，语言的论证的真实内容有两个方面：一是介绍七佛的意图并确定其方式，二是简要总结这些内容的意义并理解其方式。第一方面有两个：首先，是简要的指示。直接地说，境和心识的自性。
English
This is about the way of understanding and comprehending. Sixth, explaining the form of the incarnate speech, which is the reasoning of language. Directly speaking, the sound of the incarnate speech is like the creator of the world, Brahma, using the languages of various beings to convey meaning. The incarnate also in the same way, through language, liberates those practitioners who act with faith, just as the master introduces in the subsequent teachings with language, and completely liberates by conveying meaning, which is how the teacher, retinue, and Dharma are naturally accomplished. Then, hasn't the form of the secret body appeared? This is because the lord of wisdom can immediately realize the view through hearing and thinking. Therefore, it is said that there is no need to cultivate and act to realize the method. Third, the reasoning of language has three aspects. First, is the purpose symbolized by language. Directly speaking, in general, for beginners, because their minds have various differences, for those with high wisdom, they can be liberated in any of the six ways through hearing and thinking, which has been explained above, but for those with low wisdom, they cannot be liberated through these methods, so the reasoning of language is explained. Through the wisdom of hearing, the wisdom of thinking, and the wisdom of meditation, in a way that combines the mind equally with the meaning of reality, the manifestation of the naturally arising wisdom mandala is realized through the result, thereby achieving amazing fruits in all things of samsara and nirvana. In the ultimate truth, the Dharma nature is invisible, but in the conventional truth, through the mind focusing on the miracles of language and letters, the Dharma nature is symbolized and understood through language. Second, is the admonition to symbolize things and forms with language afterwards. Directly speaking, hearing the five speeches directly from the five bodies naturally accomplished is the five things, and the understanding that is consistent with this is also the form. In order to make these two things and forms consistent, the reasoning of the five languages should be used to symbolize and determine those disciples with low wisdom. Third, the true content of the reasoning of language has two aspects: one is to introduce the intention of the seven Buddhas and determine its way, and the other is to briefly summarize the meaning of these contents and understand its way. The first aspect has two: first, is a brief instruction. Directly speaking, the nature of the object and mind.
Chinese
将自身显现为自显的法性身之语的词句，将无生显现为自显的法身之词句，以隐喻或象征来表示法性的报身之词句，以及为了引导众生走上正道而作为引导之词句的化身之词句，将欲望显现为自因的秘密身之词句，将一切法显现为无别的金刚身之词句，以及将一切法显现为自证的现证菩提身之词句来表示意义。第二，详细解释分为七个方面：计数。第一，表示法性身之语的是自明法性之词句。正直。轮回涅槃内外的一切法，为了自证心性密咒的法性，无论是存在还是不存在等边，以及依赖于此的中心都不成立。因为在无二的真如中，显现空性无别，处于平等性之中，虽然是无别的智慧，但划分为五种智慧是为了实现想要证悟分别之识聚为智慧的目的。应通过无二的智慧安住于四方和中央的方式来证悟五种智慧。同样，对于颜色等一切法，心性智慧以自显的法性来宣说，因此要知道这样结合。这是教诲。第二，表示法身之语的是无生意义之词句。正直。如同化身之语一样，舍弃了文字组合的名词，以及这些组合的词句，以及由此表达的声音的术语，安住于无法用词句表达的无生状态，这是所要表示的意义。表示此意义的词句之语，并非自性在某一方面成立，而是表示一切未遗漏的法从原始以来就已清净于无生之中。因为一切法已经转变为无分别的空性智慧，所以表达的声音和表示的词句并非如实存在。第三，表示现证菩提身之语的是觉性加持之语。正直。所观察的涅槃和未涅槃的轮回之法的一切显现。
English
The words of the speech of the Dharmakaya, which shows itself as self-appearing; the words of the Dharmakaya, which shows the unborn as self-appearing; the words of the Sambhogakaya, which represents the nature of reality through metaphors or symbols; the words of the Nirmanakaya, which are shown as guiding words to lead beings onto the right path; the words of the secret body, which shows desire as its own cause; the words of the Vajra body, which shows all dharmas as inseparable; and the words of the Manifest Enlightenment body, which shows all dharmas as self-aware and manifest, represent the meaning. Second, the detailed explanation is divided into seven parts: counting. First, the words that represent the speech of the Essence Body are the words of self-illuminating Essence. Straight. All phenomena of samsara and nirvana, internal and external, are for the sake of self-representing the Essence of Mind, the secret mantra. Moreover, neither the extremes such as existence and non-existence, nor the center that depends on them, are established. Because in the non-dual Suchness, appearance and emptiness are inseparable, and it abides in the state of equality, although it is non-dual wisdom, the division into five wisdoms is for the purpose of accomplishing the meaning of wanting to realize the accumulation of discriminating thoughts as wisdom. The five wisdoms should be realized through the way of the non-dual wisdom abiding in the four directions and the center. Similarly, for all phenomena such as colors, the Mind-Essence Wisdom teaches the Dharma with the nature of self-appearing Dharma, so know to combine it in this way. This is the instruction. Second, the words that represent the speech of the Dharmakaya are the words of unborn meaning. Straight. Like the speech of the Emanation Body, abandoning the names of assembled letters, and the words assembled from them, and the terms of the sound expressed from them, abiding in the unborn state that cannot be expressed in words is the meaning to be represented. The speech of the words that represent this meaning is not established in one aspect of its own nature, but represents that all the phenomena without exception are pure in the unborn from the very beginning. Because all phenomena have already been transformed into the wisdom of emptiness of non-conceptual mind, the expressed sound and the represented words do not exist as they are. Third, the words representing the speech of the Manifest Enlightenment Body are the words of awareness and blessing. Straight. All appearances of what is to be examined, nirvana and non-nirvana, like the phenomena of samsara.
Chinese
证悟之理是：被二取所摄的一切法，远离胜义的行境，自性不成于一方，是法界智。于此，如镜中显现影像般无有方所地显现一切，是如镜智。如是显现生起之时，即是平等性之界，是平等性智。以表诠之语如是证悟二取无别之义的智慧，于三时轮涅一切法，以此智慧而自在，故为自在，是成所作智。轮涅一切法，如以语词表诠而显明般，不杂乱地安住于各自的分别，是妙观察智。如是安住于智慧中，是自生五智任运成就之殊胜语。第四，金刚语所表诠的是显空无别的词句。真实而言，轮涅显现声响之法等，皆是心识，不可思议。以诸显现于心性中为一之故，无有边际与中心，无有来去而周遍轮涅一切。如是周遍之时，能遍与所遍二者亦无有差别，以无有分别的金刚身语是所表诠之义的体性。生处与众生的音声种种不同地发出，然声响之自性是显空，胜义中无有实物，然世俗中实物的音声不间断地发出。譬如，琵琶被士夫持于手中弹奏时，音声的相状会显现种种不同的差别，然此声响并非由弦与腹中生出的实物，是显空无二，如是宣说真如。第五，圆满报身语所表诠的是隐义密意口诀之词句。真实而言，这是将实义取为譬喻。对于安住于十地的菩萨与成熟之海的眷属们，如前之化身一般，此处圆满报身亦是殊胜语。不像化身一般以言语宣说，那么他是如何示现佛法的呢？以身之门而转