English
Roughly understanding the causes and conditions, which is realization, taking the objective condition that appears as the target cause and condition, grasping it as my own, these three existing simultaneously are called immediate cause and condition. The difference between contaminated knowledge and self, other, and basic knowledge lies in delusion. After delusion, for sentient beings in the three realms, how do sentient beings abide? The wisdom of the basic abode abides in the heart as three eyes, and its own nature is in the center of the heart, as small as a mustard seed, like a ball of five-colored light, like five-colored threads wrapped around. Abiding. From the four unchanging precious places, namely Roma, Jangma, Kundarma, and Kade gold precious places, called crystal tubes, from Ava Dhuti to the size of a bean pod, it runs through the power of the vein wind. The doors of manifestation, such as the eyes, two eyes, two ears, Brahma's hole, and the five rays of light are four doors. The object, where does it appear? In the empty, cloudless sky. The way to practice it is: Yogis constantly practice yoga, practice meditation, view, and fruit, constantly practice four kinds, and four kinds of abiding methods. Manifestation is put down, like the ocean, mountains, awareness is put down. The four great meanings and the four kinds of transferring places, pure places, expanding, and self-liberation are four ways. The establishment of the basis of existence and appearance refers to the appearance of samsara and nirvana in one's own mind. The four abidings of existence and appearance refer to not clinging to it as one's own, but abiding in its own place. The complete liberation of the three realms refers to the self-liberation of everything in its own place. The intention of the primordial purity of the three existences refers to knowing that awareness is inherently enlightened. The four ways of grasping, such as the people being subdued and unchanging. The minister is imprisoned, the king occupies the throne, and awareness occupies its own ground and does not change. And sixteen. The measure is the yoga of the four seats. As mentioned above, entering into death, bardo, light, and awareness, awareness entering into light, awareness liberating from the elements, the mind liberating from delusion, spontaneously accomplishing certainty on one's own ground, and knowing one's own way of abiding is the ultimate. The initial place of liberation is liberation in the state of primordial purity. There are two ways to practice: without effort, without exertion, self-liberation with wisdom is the superior faculty; exertion, self-liberation by seizing the key points of body and mind is the inferior mind. There are two kinds of liberation through knowledge: the key to the breakthrough of appearance, all external appearances arise from oneself, and when they are liberated in oneself, the external
Chinese
二是，以断除其他续部中自生的迷乱，无念觉性自生解脱。若问其心要口诀，则有三种：独自一人，远离友伴而住，因独自一人而住，一切皆显现为友伴，觉性亦赤裸而出。如羊续般，将无所依的觉性抛向空中，觉性不留在身上，而是抛向空中，观视彼，则智慧力与光明显现，法性力、羊续身力、明点显现。彼亦先知，以方便觉性而明观显现。彼亦光明与明点及觉性本身，不以执著为我的心识所取，而是自显自解脱，直接断除一切显现。于法界中显现而解脱。九品圆满了续部正文之义。伊底，རྒྱ，名为圆满自生之，七义，即体性、四灌顶、果圆满。安住于自的定义，从自而生故，非如从他处放入般传授。分类有三种：不传授，因安住于基而圆满。对上等根器者，无须传授而指示，非他，乃是本来就在自上的要点。从自身而生故，自。依靠具物外物，使下劣者解脱，故可传授而生。加持相续不断，譬如河流般。所需有两种：象征，以物表示，使根器下劣者以物领悟意义。觉性力，对上等根器者，以觉性介绍觉性的自性，而找到自生。心要口诀有三种：以外内灌顶物及坛城为依，是为二种。使根器迟钝、不具咒语分者得以进入的必要，故令进入。秘密，依靠明妃，以智慧智慧。引导贪欲者依靠合和的乐受，观看觉性的乐受，引入道。名为自明圆满句自在，以口诀直接传授灌顶。对具缘者，指示身体处所觉性的要点口诀。彼即三种：身体是使身体清净与精华分离，故是三身的要点。最初未入母胎时，安住于法身，之后从暖暖等至十个月之间，是报身，即内在明亮的觉性，出生后
English
Twofold, by severing the confusion of self-arising in other tantras, non-conceptual awareness is self-arisingly liberated. If asked about the essential pith instructions, there are three: Abiding alone, separated from companions, because of abiding alone, everything arises as a companion, and awareness is also stripped bare. Like a lamb's lineage, casting the ungrounded awareness into the sky, awareness is not left on the body, but is cast into the sky, and by looking at that, the power of wisdom and light appear, the power of dharmata, the lamb's lineage, the power of the body, and bindus appear. That too, first knowing, the appearance is gazed upon with the awareness of skillful means. That too, light and bindus and awareness itself, not grasped by the mind that clings to self, but all appearances appearing as self-appearing and self-liberating are directly severed. Liberated by arising in the expanse. Nine chapters complete the meaning of the tantric text. Iti. Gya. Called the spontaneously arisen completion, seven meanings: essence, four empowerments, and fruition complete. The definitive word abiding in oneself, because it arises from oneself, is not like being put in from another, but is transmitted. There are three divisions: not transmitted, complete because it abides in the ground. For those of superior intellect, it is shown without being transmitted, it is not other, it is the key point that has always been in oneself. Because it arises from itself, self. By relying on material outer objects, the inferior are liberated, so it can be transmitted and arises. The blessing is continuous, like a stream of water. There are two necessities: Symbolizing, with objects, those with inferior faculties understand the meaning through objects. The power of awareness, for those of superior intellect, by introducing the self-nature of awareness, the self-arisen is found. There are three essential pith instructions: Relying on outer and inner empowerment substances and mandalas is twofold. There is a need to allow those with dull faculties who do not have a share of mantra to enter, so they are allowed to enter. Secret, relying on the vidya, with wisdom and knowledge. Leading those with attachment to rely on the bliss of union, to look at the bliss of awareness, and leading them onto the path. Called the complete self-awareness word empowerment, the great empowerment is directly transmitted through instructions. For the fortunate, the essential pith instructions of the body, place, and awareness are shown. That itself is threefold: The body is the essence of separating the pure and impure of the body, so it is the key point of the three kayas. First, when not yet in the mother's womb, abiding in the dharmakaya, then from warm and so on to ten months, it is the sambhogakaya, that is, the awareness that is inwardly clear, after birth
Chinese
是化身愤怒尊的身相。安住时圆满三身，脉是动摇的，右边是方便脉，是生起智慧之因，左边是智慧脉，是觉悟显现之心性。眼睛是观看的明灯生起。右边是智慧之风的成分，如黄金蒸汽般，是光明和明点空性。左边是觉性的脉，如马尾十分之一的成分，是智慧自生的明灯和绳索水之明灯，二者中央风的射线如芝麻七分之一般，从梵穴中，觉性无念的光彩流出。风的成分从两个耳朵中流出，作为征兆，按压时会有声音。八大论典圆满了经文之义。伊提。嘉。普贤六界之，续部的词义将要讲述。本体是法性自性的觉性唯一聚集。定义有两种，因为不尽不减，法界广大无边故为界，六道清净为处故为六。差别有四种，以清净智慧送入界故为界，使六道生处清净故，彻底摇动故为六。境缘自解脱故为界，于清净中错乱，突发之法不清净故为六。譬如大鹏鸟直接斩断而去，如空中飞翔般。必要有两种，轮回的烦恼波涛干涸故为界，斩断错乱的相续为六。内容口诀有两种，将六道的生处送入自清净，切断逃脱之源故为六，自显现放松修持，界觉无二安住故为界。此之口诀有三种，切断六道逃脱四生之源，因此外境等六清净。自显现放松显现，因此脱离地水火风四缘。身体三处要点，心脏脉搏眼睛的当下折磨，因此使错乱清净，如扫帚般。觉性的逃脱之源，未证悟的境，境有者，因此切断轮回的粗绳。三处合一于一眼，因此与目标和金刚结相遇。六种情况下，圆满了经文的量。伊提。嘉。名为身躯燃烧之，意义上有七种。
English
It is the embodiment of the wrathful form of the incarnate being. When abiding, the three bodies are complete. The pulse is the moving one; on the right is the method pulse, which is the cause of the arising of wisdom. On the left is the wisdom pulse, which is the nature of mind in which realization dawns. The eyes are the lamps that see and arise. On the right is the element of the wind of wisdom, like the steam of gold, which is light and empty bindu. On the left is the pulse of awareness, like one-tenth of a horse's tail, which is the lamp of self-arisen wisdom and the lasso water lamp. From the central wind ray, which is like one-seventh of a sesame seed, the radiance of non-conceptual awareness flows through the Brahma's aperture. The element of wind flows from the two ears, and as a sign, when pressed, sound arises. The eight great scriptures complete the meaning of the texts. Iti. Gya. The words and meanings of the tantra of Kuntuzangpo's Six Spaces will be explained. The essence is the nature of reality, the self-awareness gathered into one. There are two definitions: because it neither diminishes nor increases, the expanse of reality is vast and boundless, hence Space; because the six realms are purified as places, hence Six. There are four distinctions: because it transports to the expanse with pure wisdom, hence Space; because it purifies the birthplaces of the six classes of beings, hence Six because it thoroughly shakes them up. Because objective conditions are liberated in their own place, hence Space; because delusion arises in purity, and the adventitious dharma is impure, hence Six. For example, like a great garuda cutting directly and going, like flying in the sky. There are two necessities: because the waves of samsaric afflictions dry up, hence Space; because the continuum of delusion is cut off, hence Six. There are two essential instructions: because the birthplaces of the six classes of beings are sent to self-purity, cutting off the source of escape, hence Six; because self-appearance is taken as it is, and the expanse of awareness abides inseparably, hence Space. There are three instructions for this: because the source of escape and the four births of the six realms are cut off, therefore the six objects, such as forms, are purified. Because self-appearance arises freely, therefore it is free from the four conditions of earth, water, fire, and wind. Because the three key points of the body—the heart, the pulse, and the eyes—are afflicted, therefore delusion is purified, as if swept away with a broom. Because the source of escape of awareness, the uncomprehended object and the object-possessor, are obscured, therefore the coarse rope of samsara is cut. Because the three places are gathered into one eye, therefore the target of focus and the vajra chain meet. In six instances, the measures of the texts are completed. Iti. Gya. The meaning of what is called "Burning Corpse" has seven aspects.
Chinese
哦，无变智慧空性广大之见等。 决定义：为了确定一切佛陀的传承在自己身上存在的方式，称为身燃。 这是自己的四个征相。 分类有三种： 以确定三身为身； 见解自生本来清净大圆满之意不变为骨； 以灯遍布自身为燃。 例如，如同王族对贞洁有很大的行为一样。 显示了领悟所体验的觉悟。 内在意义是三种口诀： 以三要点体验的力量，使串习的程度成熟，即为身； 在清净的虚空中，虚空和觉性三眼不分离，因此受到巨大的冲击为骨； 体验自身体验越来越增长，具有串习的征相为燃。 三要口诀的尺度是： 通过体验，串习之身是三身自身； 显示了果不退转。 在尘垢清净的虚空中， 不从他处寻找，而是将成佛的必要，具有所依和无所依的觉性交付。 修持金刚链时，词句也是身和明点。 体验串习的征相有三种： 外身、内语和心的秘密是征相。 身的征相有两种： 之前有蕴身时的征相和之后舍弃蕴身时的征相。 之前通过串习觉性的要点， 这些即使不希望也会发生。 法性具有油性，因此身上会积累油肉； 见到无生之根本，因此身上的虫类会清净； 智慧风达到程度，因此像无色风一样迅速； 由于粗重之错觉消失，内外之错觉在自身清净，因此像木棉花瓣一样轻盈； 自身解脱为身，血肉不显现，因此像鸟一样在空中行走； 之前这些即使不希望也会发生。 种姓之子在逝世时， 之后的征相是，作为法界成熟的征相，彩虹等光会融入蕴身； 作为明点成熟的征相，会出现五部的传承； 三身在地上串习，因此也会出现天神的色身。 这样，征相即使不希望，也会为了引导有缘者而出现。 语的内在征相，这些就是意义本身。