Chinese
解释完毕。首先是概括性地说明：一般来说，大乘行者们通过听闻来衡量五大领域，以衡量者的智慧不被蒙蔽，从而成办自他二利。如《经庄严论》所说：“若未勤学五明处，纵是胜者亦不成遍知，是故为调伏他者、摄受及自知，于彼当精勤。”因此，为了调伏不信教者，需要学习声明和因明；为了摄受有信仰者，需要学习工巧明和医方明；为了自己能够通达一切，需要寻求内明，这是特殊的必要。然而，所有这些都是为了利益他人而获得菩提，因此在寻求的目标上没有差别。在这些之中，这里以后者为主，以听闻的智慧来衡量作为衡量对象的、宣说二谛之义的十二部经，衡量的方法是衡量两种意义——不了义和了义，四种意趣和四种隐义。此外，为了如理进入佛陀的教法，必须具备四依。了解佛法依赖于善知识，因此需要依止善知识。然而，仅仅依止某个人并不能利益自己，因此不要仅仅信任那个人，而要考察他所宣说的佛法，然后才信任。无论佛法的语言如何，如果意义完全清净，就必须修持，因此仅仅了解语言是不够的，不要仅仅信任语言，而要将完全清净的意义运用到自己的相续中，然后才信任。而且，根据所化众生的根器，意义有不了义、有密意和了义、无密意两种。因此，即使将不了义的经典视为暂时的道路来修持，也不要仅仅信任它作为最终的意义，而要信赖了义。虽然了义的最终意义，即胜义谛，需要通过智慧来衡量，但是用分别识来衡量并作为对境的一切，无论多么好，都无法超越世俗谛，因此不要仅仅信任它，而要信赖无分别的智慧所现量见到的。第二，详细解释。
English
Explanation completed. First, a summary: Generally, Mahayana practitioners measure the five great fields of knowledge through hearing, using the wisdom of measurement without being obscured, thereby accomplishing the benefit of both self and others. As stated in the Ornament of the Sutras: "If one does not diligently study the five fields of knowledge, even the supreme conqueror will not become omniscient. Therefore, in order to subdue others, to gather followers, and to know oneself, one should diligently apply oneself to them." Thus, in order to subdue those who do not believe in the teachings, one needs to study grammar and logic; in order to gather those who have faith, one needs to study crafts and medicine; in order to become all-knowing oneself, one needs to seek inner knowledge, which is a specific necessity. However, all of these are sought in order to attain enlightenment for the benefit of others, so there is no difference in the goal of seeking. Among these, here, focusing on the latter, the twelve categories of scriptures that explain the meaning of the two truths, which are the objects to be measured, are measured by the wisdom of hearing, the method of measurement being to measure the two meanings—provisional and definitive—the four intentions, and the four hidden meanings. Furthermore, in order to properly enter the Buddha's teachings, one must possess the four reliances. Knowing the Dharma depends on a spiritual friend, so one must rely on a spiritual friend. However, merely relying on a person does not benefit oneself, so do not merely trust that person, but examine the Dharma they teach and then trust it. No matter what the language of the Dharma, if the meaning is completely pure, it must be practiced, so merely knowing the words is not enough. Do not merely trust the words, but apply the completely pure meaning to your own mindstream and then trust it. Moreover, according to the capacity of the beings to be tamed, there are two types of meaning: provisional with hidden intention and definitive without hidden intention. Therefore, even if one takes the provisional scriptures as a temporary path to practice, do not merely trust it as the ultimate meaning, but rely on the definitive meaning. Although the ultimate definitive meaning, the ultimate truth, needs to be measured by wisdom, everything that is measured by consciousness and made an object, no matter how good, cannot transcend conventional truth, so do not merely trust it, but rely on what is directly seen by non-conceptual wisdom. Second, a detailed explanation.
Chinese
现在有两种，即：直说和隐义的区别，现在讲直说和隐义的区别：比如，包含轮涅三道的诸法，所有这些法的本体或自性，法性，如是性，界，自性清净，心性光明之意，是自性清净，不变，超越生灭住三者，因此是解脱之门，空性，无相，无愿三者的自性，本来就存在，这是究竟的意义。 阐述此意义的经典是了义的宝藏，解释此意义的论典是解释了义的论著。 从法相上来说，世俗的自性，在错觉中显现的表象，依靠它逐渐进入道，因为自性上没有成立，所以用理智衡量后假设，基，蕴，界，处等，以及包含在道，三乘中的一切法相，以及果的法相，涅槃三者的自性，所有这些阐述都是引导的道的意义。 阐述此意义的经典是引导义的宝藏，解释此意义的论典是解释引导义的论著。 那么，即使可以承认阐述包含在错觉显现中的蕴等诸法的法相是引导义，那么如何解释乘和果的法相是引导义呢？ 所谓乘，也只是在众生的心识中显现而已，实际上并没有成立。如《楞伽经》中说： 乃至心识生起时， 不会有乘的终结。 什么时候心识转变时， 既没有乘也没有行者。 以及《宝积经》中说： 我证得圆满正等觉乃至涅槃之间，虽然没有阐述任何法，但是从如是性中，如同众生的意乐那样各自显现，这也是佛陀语言的不可思议的秘密。 至于所阐述的果，三身等，所有这些都是在法性不可思议的本体中任运成就的自性上假立名言而已，实际上没有任何成立为声音，形象等有相之法。
English
Now, there are two types: the difference between direct and indirect meaning, and the difference between definitive and interpretable meaning. First, explaining the difference between direct and definitive meaning: For example, all phenomena included in the three paths of samsara, nirvana, and the path, the essence or nature of all these phenomena, the suchness of dharmata, the realm, the naturally pure, the intention of the mind's luminosity, which is naturally pure, unchanging, and beyond the three states of arising, ceasing, and abiding, is therefore the gate of liberation, the nature of emptiness, signlessness, and wishlessness, which has always existed, is the definitive meaning. The scriptures that explain this are the treasury of definitive meaning, and the treatises that explain its intention are the treatises that explain the intention of definitive meaning. From the perspective of phenomena, the conventional nature, the mere appearance in illusion, relying on it to gradually enter the path, because it is not established in nature, it is measured by reason and then assumed, the basis, aggregates, elements, sense bases, etc., and all the phenomena included in the path, the three vehicles, and the phenomena of the result, the nature of the three nirvanas, all these explanations are the meaning of the guiding path. The scriptures that explain this are the treasury of interpretable meaning, and the treatises that explain its intention are the treatises that explain the intention of interpretable meaning. Then, even if it can be admitted that explaining the phenomena of aggregates, etc., included in illusory appearances is interpretable meaning, how can it be explained that the phenomena of vehicles and results are interpretable meaning? The so-called vehicle is only an appearance in the minds of beings, but it is not actually established. As it is said in the Lankavatara Sutra: As long as the mind is engaged, there is no end to the vehicle. When the mind is transformed, there is neither vehicle nor traveler. And as it is said in the Ratnakuta Sutra: From the time I attained complete enlightenment until I passed into nirvana, although I did not explain any dharma, this also appears separately from suchness, according to the inclinations of beings, and this is also the inconceivable secret of the Buddha's speech. As for the results that are explained, the three bodies, etc., all these are merely labels applied to the spontaneously accomplished nature in the essence of the inconceivable dharmata, but in reality, nothing is established as a characteristic of sound, form, etc.
Chinese
《金刚经》中说： “凡以色见我，以音声求我，是人行邪道，不能见如来。” 因为佛陀的真如法性是不可见的，引导众生的导师是法身。法性不是能被认识的对象，因为它无法被认识。 因此，为了清楚地阐明需要解释的经部的含义，在《圣妙吉祥智藏经》中问道：什么是需要解释的经部？什么是不需要解释的经部？ 经部中，为了进入道而宣说的那些，被称为需要解释的；经部中，为了进入果而宣说的那些，被称为不需要解释的。 经部中，从我、有情等开始，将无主说成有主的那些，被称为需要解释的；经部中，从空性等开始，直到无主和解脱之门之间，将无有说成没有的那些，被称为不需要解释的。 因此，虽然大家都认为最初的佛语是需要解释的，但有些人认为只有中间的佛语是不需要解释的，有些人认为中间的佛语是需要解释和不需要解释各占一半，最后是完全不需要解释的。这些都是为了理解其含义的关键，即中间和最后都显示了自性本来的存在方式的部分是不需要解释的部分，而为了理解它而建立名言概念的部分是需要解释的部分。因此，我认为，这些经部的表达意义只是根据所化众生的根器大小而有所不同，所以才会有这样的观点。 像这样，通过了解需要解释和不需要解释的经部这两者的表达意义，以及如何相信或不相信需要解释和不需要解释的道理，就像之前所说的那样，就能明白，这就像打开一个装满各种表达意义的经藏宝库的第一把钥匙。 第二，解释密意和意图的区别，分为两部分：首先陈述必要性并简要说明，然后详细解释各自的本质。 第一部分是：清楚地阐明上述需要解释和不需要解释的自性差异之后，需要解释的密意。
English
From the Vajracchedika Sutra: "Those who see me by form, those who know me by sound, have entered a false path and cannot see the Tathagata." Because the true nature of the Buddhas is Dharma-nature, which is invisible, and the guides of beings are Dharma-bodies. Dharma-nature is not an object to be known, because it cannot be known. Therefore, in order to clearly elucidate the meaning of the sutras that need to be interpreted, in the Sutra Taught by the Noble Inexhaustible Intelligence, it is asked: What are the sutras whose meaning needs to be interpreted? What are the sutras whose meaning does not need to be interpreted? Those sutras that are taught for the purpose of entering the path are called those whose meaning needs to be interpreted. Those sutras that are taught for the purpose of entering the fruit are called those whose meaning does not need to be interpreted. Those sutras that, starting with self and sentient beings, etc., teach what is without a master as having a master, are called those whose meaning needs to be interpreted. Those sutras that, starting with emptiness, etc., teach that there is nothing between the absence of a master and the door of liberation, are called those whose meaning does not need to be interpreted. Therefore, although everyone agrees that the first teachings of the Buddha are those whose meaning needs to be interpreted, some believe that only the intermediate teachings are those whose meaning does not need to be interpreted, some believe that the intermediate teachings are half whose meaning needs to be interpreted and half whose meaning does not need to be interpreted, and the final teachings are those whose meaning does not need to be interpreted. These are all based on understanding the key point of their meaning, that is, the parts that show the way things naturally exist in both the intermediate and final teachings are the parts whose meaning does not need to be interpreted, and the parts that establish nominal concepts as a means to understand it are the parts whose meaning needs to be interpreted. Therefore, I think that the expressed meaning of these sutras differs only according to the capacity of the beings to be tamed, and that is why there are such views. In this way, by knowing what the expressed meaning of these two types of sutras, those whose meaning needs to be interpreted and those whose meaning does not need to be interpreted, is, and how to trust or not trust the doctrines that need to be interpreted and those that do not, as explained earlier, one can understand that this is like the first key to opening a treasury of scriptures filled with various expressed meanings. Second, explaining the difference between intention and hidden meaning is divided into two parts: first, stating the necessity and briefly explaining it, and then explaining the essence of each in detail. The first part is: after clearly clarifying the different natures of the above-mentioned sutras whose meaning needs to be interpreted and those whose meaning does not need to be interpreted, the intention of the sutras whose meaning needs to be interpreted.