English
It is like this. In order for entities to enter the path of appearances, after measuring with reason, establish the upright path. Which of these two relies on or does not rely on definitive and non-definitive meanings? Knowing this is the key to viewing scriptures. That is to say, the dharma to be measured is all that becomes the conventional realm of clinging to samsara and nirvana, then how does the wisdom that knows or measures measure it? It is measured as two: non-definitive and definitive, and two: hidden and intentional, that is, measured in four ways, the essence or nature of all dharmas is Suchness, and its reality is the three doors of liberation, namely the door of liberation, emptiness, signlessness, and wishlessness. Existing in this way is called definitive meaning, that is, for things without things and without signs, it is merely nominally established as such. Furthermore, in order for entities to enter the deluded path of appearances, after measuring with reason, it is merely a false establishment, and what cannot touch the real meaning is the path of non-definitive meaning. Which of these two relies on or does not rely on definitive and non-definitive meanings, in common language, it is knowing which meaning to rely on or not rely on. This is the key to viewing all the scriptures. That is to say, all sutras that lead to the path are called non-definitive, and all that lead to the fruition are called definitive. To further distinguish in detail, it is to rely on the meaning and not on the words, to rely on wisdom and not on consciousness, to rely on the definitive meaning and not on the non-definitive meaning, to rely on the nature and not on the person. Among them, words are worldly dharmas, and meaning is beyond worldly dharmas. Consciousness is close to and abides in form, feeling, perception, and formation. Wisdom is the complete knowledge of the aggregates of consciousness that abide in the four aggregates of form, feeling, perception, and formation. In short, those that mainly explain the reality of nature are called definitive sutras, and those that explain the method of entering nature are called non-definitive dharmas. Root text: In order to make these natures clear, and in order to realize the intention of the meaning, explain the two: hidden and intentional. First, the hidden meaning, there are also slightly false statements, temporarily guiding the realm of those to be tamed, not just for one purpose, but with necessity and purpose, in short, explain the four hidden meanings.
Chinese
了义是为阐明上述诸法的自性，以及为了领悟意义的密意，因此宣说了有密意和隐晦密意两种，首先有密意是指，通常将一个所缘境置于心中，但却不显露出来，虽然是这样，也可以稍加修饰地进行宣说，也就是说，对于心中所持的要点，虽然没有明显地展示出来，但却稍微透露一些，从而隐藏要点。这也不是仅仅为了暂时引导其他受教化的对象，而是为了具有特殊的必要性和目的，从而展示四种密意。根本是：平等性密意，将相违也显示为一；意义不同密意，观察则显示不成立；时间不同密意，显示不费力成佛；补特伽罗密意，呵斥执彼为胜。也就是说，平等性密意是指，在世俗显现中，将轮回与涅槃、好与坏等二取对立的境与有境，也由证悟胜义的瑜伽士，在不离弃相违之法的法界中，显示为一体。意义不同密意是指，遍计所执相无自性，在胜义中不成立；依他起生相无自性，从四句生中不成立；圆成实是胜义的无自性，因为远离一切戏论。时间不同密意是指，如“凡是行持善妙行愿者，受持、讲述或读诵此愿者，其异熟果佛陀了知，不要对殊胜菩提心生疑”等所说，虽然不依赖其他因缘也能触及菩提，但对于先前积累了大量善资粮者，如同成为何时成佛之船的舵手一般，这是就时间不同而说的密意。补特伽罗密意是指，对于各自亲身经历的六度波罗蜜多，或者其他自认为有相或无相的法，凡是执为殊胜者，都是呵斥的对象。如经中所说：“对六度波罗蜜多生起执着，也是魔的事业。”
English
The definitive meaning is to clarify the nature of the aforementioned phenomena and to realize the intention of the meaning. Therefore, two types of intentions are explained: the intention with a hidden meaning and the intention with an implicit meaning. The first, the intention with a hidden meaning, generally refers to placing a single object of focus in the mind, but without revealing it outwardly. Even though it is like that, it can also be explained with some embellishment, meaning that the key point held in the mind is not explicitly shown, but rather a slight hint is given, thereby concealing the key point. This is not solely for the sake of temporarily guiding other disciples, but rather to show four types of intentions with special necessity and purpose. The root verses are: 'The intention of equality shows even contradictions as one. The intention of different meanings shows non-establishment upon examination. The intention of different times shows effortless enlightenment. The intention of individuals disparages holding them as supreme.' That is, the intention of equality means that in the relative appearance, the contradictory phenomena that have become objects and subjects of dualistic grasping, such as samsara and nirvana, good and bad, are also shown as one by the yogi who has realized the ultimate truth, in the realm of dharma that is free from elaborations of contradictory phenomena. The intention of different meanings means that the imputed characteristic is without inherent existence, and is not established in the ultimate truth; the dependent arising is without inherent existence, and is not established as arising from the four possibilities; the perfectly established is the ultimate non-inherent existence, because it is free from all elaborations. The intention of different times means that, as it says, 'Whoever holds, teaches, or recites this aspiration of the Good Conduct, the Buddhas know its ripening; do not doubt the supreme Bodhi,' although one may not touch Bodhi without relying on other causes and conditions, for those who have accumulated a great deal of merit beforehand, it is like becoming the helmsman of a ship that will attain enlightenment at some point. This is the intention spoken with regard to different times. The intention of individuals means that whoever holds as supreme any of the six paramitas experienced by each individual, or any other dharma that is considered to be with or without characteristics, is an object of disparagement. As it is said in the sutra, 'Attachment to the six paramitas is also the work of Mara.'
English
Mas. That itself is a name of joy and possesses a share. In order to twist in various ways and incorporate into the right path, it is said that the words are the same but the meanings are different. The so-called euphemistic intention means that when it comes to taming any sentient beings to be tamed, if this sentient being becomes of inferior lineage and cannot understand the Mahayana Paramita or mantras, etc., and has two minds and gives rise to an inferior mind, then in order to incorporate those who also like the name of Hinayana and possess a share into the right path by twisting in various ways, the words are disguised to be consistent with the Hinayana, and the meaning is consistent with both Mahayana, so the situation of the same words but different meanings will occur, such as this: In the past, King Ajatasatru killed his father King Bimbisara and committed the five heinous crimes. After a period of time, the king felt remorse and took over the alms bowl and hand washing water from the Bodhisattvas and great disciples of the Sravakas in his home. The king sat in front of Manjushri, who had transformed into a boy, in order to listen to the Dharma, and said: Manjushri, please eliminate my regret. Manjushri said: Great King, your regret cannot be eliminated even by Buddhas as numerous as the sands of the Ganges. The king fell to the ground because he could not find salvation. Then, the great elder Kasyapa said to the king: Great King, the holy Manjushri is good at expressing euphemistically, do not be afraid, do not be afraid, ask him why he said that, and he will tell you the way to eliminate regret. It's like this. Root text: Divided into entering, nature, antidote, and transformation. Entering the euphemistic intention, which Sravakas, who are afraid of emptiness and abandon the Mahayana, enter by saying that there are real dharmas for them to understand. The intention of viewing appearances as dreams. The nature of the euphemistic intention is the meaning of no self-nature. In order to know its meaning, the three types of parikalpita, paratantra, and parinispanna are successively, the first is the nature of no self-nature, the second is the birth of no self-nature, and the third is the ultimate meaning of no self-nature, thus showing the profoundness of the words of all dharmas. The antidote euphemistic intention eliminates the wrong conceptions of others. Lifespan is not measured by lineage and body size, Buddha
Chinese
诸佛一切色身与法身等同，对于积聚的境地也观想为等同。转化隐义，对于不应杀害的，父母杀害以及同样不应杀害。国王和具有净行者二者杀害。贪爱、阿赖耶识等所安立的意义，如果执着为实有，则是大错。如是说，对于进入其中的隐义是：声闻众对于听闻法无我而感到恐惧。以前，当乔沃仁波切在西藏时，来自圣地的比丘，安住于十二种修习功德，有两位前来请法时，乔沃讲说人无我时，那二人信仰法无我，讲说时说请不要那样说，并且说“害怕，害怕”。讲说《心经》时，捂住耳朵。乔沃说，如果没有慈悲菩提心，仅凭一种戒律守护，什么也去不了。像那样的人，为了引入大乘，经中说： “善现，色即是相。”等等，如是说，说有色，听者不生恐惧，并且讲说者观想显现如同梦幻。对于体性隐义的观想是：自性不存在，即对于遍计所执是体性，对于依他起是生起，对于圆成实是胜义自性不存在，如是说，显示诸法言说甚深。对于对治隐义的观想是：在千佛之中，释迦牟尼佛身体矮小，光芒一寻，聚集少，寿命短等等，认为不比其他佛差的想法，为了遣除这种邪见，观想为毗卢遮那大雪海的身语意功德事业无尽庄严轮的方式，讲述之后，亲自承诺是诸佛的化身之根本。如同听者理解色身的自性完全平等，并且讲说者为了自利，圆满资粮和证得法身是平等的，为了他利，利益众生在时间上是平等的，对于这三者进行观想。对于转化隐义的观想是：为了消除沙门瞿昙不劝请也讲法的诽谤，以及仅仅六年苦行就获得殊胜，认为其深度浅薄的想法。甚深离贪光明无为。
English
All Buddhas' form bodies are equal to the Dharma body. Also, contemplate the field of accumulation as equal. Transformation with hidden meaning, regarding those who should not be killed, like killing parents and similarly those who should not be killed. Killing the king and the one with pure conduct. The meanings attributed to craving, the Alaya consciousness, etc., if grasped as truly existent, are a great mistake. As it is said, entering into that, the hidden meaning is: Shravakas are afraid of hearing about the selflessness of phenomena. Previously, when Jowo Rinpoche was in Tibet, two monks from India, abiding in the twelve qualities of study, came to request teachings. When Jowo spoke about the selflessness of the person, those two believed in the selflessness of phenomena. When he spoke, they said, "Please don't say that," and said, "Fear, fear." When the Heart Sutra was recited, they covered their ears. Jowo said, "If there is no compassion and Bodhicitta, one single vow of protection will not lead anywhere." For such a person, to introduce them to the Mahayana, the sutra says: "Subhuti, form is a sign." And so on, as it is said, by saying there is form, the listener does not generate fear, and the speaker contemplates the appearance as being like a dream. Contemplating the hidden meaning of characteristics is: the absence of inherent existence, that is, characteristics for the imputed, arising for the dependent, and ultimate absence of inherent existence for the perfectly established, as it is said, showing that the expression of phenomena is profound. Contemplating the hidden meaning of the antidote is: among the thousand Buddhas, Shakyamuni Buddha is small in body, with a fathom of light, few gatherings, short lifespan, etc., thinking that he is no less than other Buddhas, to reverse this wrong view, contemplating the body, speech, mind, qualities, and activities of Vairochana, the great snow sea, as an inexhaustible wheel of ornaments, and then personally promising to be the basis of emanation for all Buddhas. It is like the listener understanding the nature of the form body as completely equal, and the speaker, for their own benefit, completing the accumulations and attaining the Dharmakaya as equal. For the benefit of others, benefiting beings at the same time, contemplating these three. Contemplating the hidden meaning of transformation is: to eliminate the slander that the ascetic Gautama teaches the Dharma even without being asked, and to eliminate the idea that if one attains distinction through only six years of asceticism, then that depth is shallow. Profound detachment, clear light, uncompounded.