English
The way of realization is: All dharmas encompassed by duality are separated from the realm of ultimate reality, and their nature is not established in one direction; this is the wisdom of dharmadhatu. In this, just as images appear in a mirror without any fixed location, everything appears; this is the mirror-like wisdom. When such appearances arise, it is the very realm of equality, the wisdom of equality. The wisdom that realizes the meaning of non-duality through symbolic words is the self-existing wisdom that accomplishes all actions, as it governs all dharmas of the three times, samsara, and nirvana. All dharmas of samsara and nirvana are represented by words and appear clearly, remaining distinctly without confusion; this is the discriminating wisdom. Abiding in wisdom in this way is the supreme speech of the spontaneously accomplished five self-existing wisdoms. Fourth, the Vajra speech is represented by words that are inseparable from appearance and emptiness. In truth, the dharmas of appearance and sound in samsara and nirvana are inconceivable because all appearances are one in the nature of mind, without beginning or end, pervading all of samsara and nirvana without coming or going. Even when pervading in this way, there is no difference between the pervader and the pervaded, because the Vajra body and speech, which are indivisible, are the essence of the meaning being represented. The sounds and voices of beings arise in various ways, but the nature of sound itself is appearance and emptiness. In ultimate reality, there is no concrete entity, but in relative truth, the sounds of concrete entities arise without interruption. For example, when a lute is held in the hand of a man and played, various distinct differences in the form of sound will appear, but that sound is not a concrete entity arising from the strings and body; it is the inseparability of appearance and emptiness, thus revealing Suchness. Fifth, the Sambhogakaya speech is represented by words of hidden meaning, intention, and oral instructions. In truth, this takes actual meaning as an example. For the Bodhisattvas abiding on the ten bhumis and the assembly of the ocean of maturity, like the previous Nirmanakaya, here the Sambhogakaya is also supreme speech. It does not speak in words like the Nirmanakaya. So how does it show the Dharma? Through the door of the body, it turns the dharmas.
Chinese
显示在智慧的觉知中衡量，例如镜子中显现影像，就像识别面容的污垢一样，通过观看报身，就能识别出轮涅自显的知障。第六，化身的语代表引导、正直的传承之语。正直，也就是为了引导和正直调伏对象，考虑到其他意义而显现为其他章节。解释它就是：完全清净的诸法，所有剩余的一切，都作为化身语，对于信奉修行的调伏对象，视为施加的名词和表达的词语，从而显示引导、正直的传承之语。无论多少法的意义，即使表达为声音和词语，显现空性无别金刚语，也没有丝毫的差异分别，这是所代表的意义。作为代表的无有戏论之语，不离如是性而显现为各种各样的语，在所有调伏对象的觉知中，衡量并清晰地传达法性的意义，因此是智慧之语，但在语的当下，超越了一切声音、名称和词语，即使发出声音也没有过失，例如所有的声音都没有被边际的过失所染污，莲花没有被淤泥的过失所沾染一样。第七，密身的语代表欲望自生的语。正直，也就是欲望自生的语是指，对于具有贪欲者，将安乐本身显示为道路的语。那就是，父母的权势，在阴道中，以嘎布拉和嘎郭拉两种手印搅动，父母的明点日月菩提心二者同时在母的虚空中相遇之时，生起乐空智慧，例如无畏的狮子以威势压倒其他野兽一样，压倒贪欲分别念，并见到俱生智慧的安乐，因为那个原因，将俱生智慧作为理由的原因是，压倒分别念，并且对于见到意义的行为，作为理由来陈述。像这样，如果说五身或七身的语不合理，因为不是化身所以没有说语，那么，即使七身没有直接说，这七个语
English
It shows to measure in the wisdom's awareness. For example, when an image appears in a mirror, just as one recognizes the dirt on a face, by looking at the Sambhogakaya, one recognizes the obscurations of knowledge that appear in samsara and nirvana. Sixth, the speech of the Nirmanakaya represents the words of guidance and upright lineage. Upright, that is, in order to guide and straighten the beings to be tamed, it shows other chapters considering other meanings. Explaining it is: all the completely pure dharmas, all that remains, are all the speech of the Nirmanakaya, for the beings to be tamed who believe in practice, regarded as the names and words of expression, thus showing the words of guidance and upright lineage. No matter how many meanings of the Dharma, even if expressed as sounds and words, the Vajra speech of appearance and emptiness is inseparable, and there is not the slightest difference, this is the meaning represented. The words that represent, without elaboration, appear as various kinds of speech without moving from suchness, and in the awareness of all beings to be tamed, they measure and clearly convey the meaning of the nature of reality, therefore it is the speech of wisdom, but at the moment of speech, it transcends all sounds, names and words, so even if a sound is made, there is no fault, for example, all sounds are not stained by the fault of the edge, just as the lotus is not attached and stained by the fault of mud. Seventh, the speech of the secret body represents the words of desire born of itself. Upright, that is, the words of desire born of itself refer to the words that show happiness itself as the path for those with desire. That is, the power of the father and mother, in the vagina, stirred with two mudras, kapala and kakola, when the father and mother's bindu, sun, moon, and bodhicitta meet simultaneously in the mother's space, the wisdom of bliss and emptiness arises, for example, just as a fearless lion overpowers other wild animals with its power, it suppresses lustful thoughts and sees the bliss of coemergent wisdom, for that reason, the reason for establishing coemergent wisdom as the reason is, suppressing thoughts, and for the action of seeing the meaning, it is stated as the reason. Like this, if it is said that the speech of the five or seven bodies is unreasonable, because it is not the Nirmanakaya, it does not speak speech, then, even if the seven bodies do not speak directly, these seven speeches
Chinese
因为这代表了所有七佛的意图，并且与佛法相一致，所以被说是七佛之语。但不要认为这是七佛亲自说的话。然而，即使七佛没有亲口说出这些话，化身佛也说了六佛所说的话。因此，结集者记录下来的文字就是佛语，他们这样说。第二，简略地理解方式有两种：念诵。第一是简要地指示，然后是详细地解释。如果这样区分，虽然有七句话，但如果总结起来，就有下面将要出现的两种理解方式：不以四身的方式进行推断的理解，以及以一个化身佛的方式进行推断的理解。以这两种方式来思考意义，也与智慧的大小两种能力相符。对此，如雅说：在轮回与涅槃无分别的实相中，以敏锐的自性能力确定为无二；对于可衡量的轮回与涅槃二者，以专注的敏锐，通过分别的智慧来确定。如藏巴说：词语仅指示一个意义时，直接指示，是无法推断的理解；通过间接指示，是可以推断的理由。第二，详细解释。这有两种：与四身相符的不可推断的理解，以及与化身佛相符的通过推断来理解的理由。第一种有五点：不可推断的理解的原因，显示无法通过思辨来确定，不经推断而理解的例子和意义，以及显示理解的意义的本质是远离束缚和解脱的，以及显示分别的智慧的理解是殊胜的，包括定义。第一种有两种：念诵。第一，因为所有可衡量的法的心髓都是菩提，所以无法推断。然后，详细解释。因为简要指示有两种，所以第一个是无法推断的，应该这样理解。所有六道众生都从原始本性开始就安住于菩提心髓的本质中。因此，在法性中，没有可推断的对境，也没有进行推断的能者。第二，不可推断的理解的原因，包括空性。然后，详细解释。如四身的教言一样，此时的词语和
English
Because it represents the intention of all seven Buddhas and is in accordance with the Dharma, it is said to be the words of the seven Buddhas. But do not think that these are the words actually spoken by the seven Buddhas. However, even though the seven Buddhas did not speak these words, the incarnate Buddha spoke the words spoken by the six Buddhas. Therefore, the words recorded by the compilers are the words of the Buddha, they said. Second, there are two ways to understand it in brief: recitation. The first is to indicate it briefly, and then to explain it in detail. If we distinguish it in this way, although there are seven sentences, if we summarize it, there are two ways of understanding that will appear below: understanding without inferring in accordance with the four bodies, and understanding by inferring in accordance with one incarnate Buddha. To contemplate the meaning in these two ways is also in accordance with the two capacities of wisdom, great and small. Regarding this, Ru Yawa said: In the reality where samsara and nirvana are inseparable, it is determined as non-dual by the sharp faculty of self-nature; for the two, measurable samsara and nirvana, it is determined by the wisdom of discernment with focused sharpness. Ru Tsangpa said: When a word indicates only one meaning, it indicates directly, which is an understanding that cannot be inferred; indicating indirectly is a reason that can be inferred. Second, explaining in detail. There are two types: the non-inferable understanding that is in accordance with the four bodies, and the reason for understanding through inference that is in accordance with the incarnate Buddha. The first has five points: the reason for the non-inferable understanding, showing that it cannot be determined by speculation, the example and meaning of understanding without speculation, and showing that the essence of the meaning of understanding is free from bondage and liberation, and showing that the understanding of discriminating wisdom is supreme, including the definition. The first has two types: recitation. First, because the essence of all measurable dharmas is bodhi, it cannot be inferred. Then, detailed explanation. Because there are two types of brief indication, the first is non-inferable, and should be understood in this way. All sentient beings of the six realms abide in the essence of the heart of bodhi from the very beginning of their original nature. Therefore, in the nature of reality, there is no object to be inferred, nor is there an agent who infers. Second, the reason for the non-inferable understanding, including emptiness. Then, detailed explanation. Like the teachings of the four bodies, the words and at this time
Chinese
也不能表达它。为什么呢？因为圆满正等觉的佛陀也难以用言语和文字来指示这法性，是不可指示的。四身佛陀的儿子们向四众弟子开示，即使不说任何言语，或者即使没有言语，也能通过广泛的意义来理解。但是，导师用言语来讲解和弟子们听闻这两者都是不存在的。第二，开示了不能通过思辨来确定。如果进行正确与否的辨别，那就是从自身向外进行思考的基础。如果那样进行思考，那就是缘于对境的依赖。如果缘于对境，那么执着于我的习气就会改变。因此，由于被能取所取的束缚所束缚，就不能从轮回中解脱，存在不能解脱的过失。那么，如果在之前思考的时候进行思辨，这两者是认识的因。说思辨是见解的因，而在这里说是过失，这二者矛盾吗？不是的。这里是指，在了解所知事物的自性时，即使是一些智慧非常卓越的人，也是从意义圆满的角度来理解的。而之前是指，对于智慧较小的人来说，最初是从闻思的角度来寻求见解的途径。或者，思辨有粗细或者长短的区别，所以没有过失。第三，没有经过思辨就能理解的比喻和意义。既然思辨二者都不能解脱，那么就像看黄金需要黄金自己显现一样。一切法都是自性大智慧，因此不应寻求能观察的对境和能观察的智慧，因为二者都不可得。不要通过语言上的思考（粗略的）和意义上的辨析（精细的）来寻找“就是这样”的执着。必须理解，七佛的意旨就在于言语本身就是佛，就是见到七佛的意义。第四，开示了理解的意义的自性是远离束缚和解脱的。没有像敌人一样的束缚者束缚任何人，也没有像绳索一样的束缚之物，也没有像敌人囚犯一样的被束缚之境。因此，在看似被束缚的时候，有我执和众生。