Tibetan
བྱུང་བ་ལྔའི་བག་རྡུལ་དང་བྲལ་བས་ཡེ་ཤེས་ལྔའི་འོད་གསལ་བ་མ་འདྲེས་ཡོངས་རྫོགས་པས༔ སོ་སོ་གང་ན་གནས་པར་ཝལ་ལེ་གསལ་བས་བཀྲ་ཞེས་བྱ་བར་རྣམ་པར་བཤད༔ བརྗོད་བཅས་འཁྲུལ་གཞི་པ་དང་པོ་ཅིས་བྱུང་ཞེ་ན་ཁུངས་བཅད་ཕྱིར༔ དེ་ཡང་གཞི་དང་དེའི་ཤེས་པའི་ཆ་ལས་གནས་ལུགས་ངོས་ནས་ཤིས་པའོ༔ སྒྲོན་མ་མིག་གི་སྒྲོན་མ་ཡུལ་གྱི་སྒྲོན་མ་ལ་གཉིས་སུ་མེད་པར་ཟུང་འཇུག་རང་གསལ་ཕྱིར༔ འོད་ཐིག་ལེ་ཟེར་དང་མུ་ཁྱུད་ལས་མཚོན་ཆ་ལྟར་འགྲོ་བ་ཡང་འབྱུང་ཀྱི་རྒྱན་དུ་མཛེས་པའོ༔ ཐམས་ཅད་ཞི་ཁྲོ་ལ་སོགས་པའི་སྐུ་རྫོགས་པས་ལྡན་ཞེས་པའོ༔ དབྱེ་བ་རྣམ་པ་གསུམ་ཡིན་ཏེ༔ འཁྲུལ་པའི་འབྱུང་ཁུངས་ཅི་ལྟར་ཡིན་བཅད་པ་དང༔ དེ་རང་མ་འཁྲུལ་པའི་ཡེ་ཤེས་སུ་གཏན་ལ་དབབ༔ དེ་ཉིད་འཁྲུལ་པ་གཞི་ལ་ལྡོག་པའོ༔ དགོས་པ་འཁྲུལ་པ་རྩད་བཅད་དེ༔ དང་པོའི་ཡེ་ཤེས་རང་གི་ངོ་བོ་གཞི་ལ་ཀ་དག་བཟློག་པའོ༔ དཔེར་ན་རྒྱུད་རིམ་པས་འཁོར་བ་ལྟར་འཁོར་ལོ་ལྟ་བུ་སྟེ༔ འཁྲུལ་པ་རྩད་མ་ཆོད་ནས་དེ་ཉིད་མ་ཤེས་ན༔ ལུས་གཅིག་ནས་གཅིག་ཏུ་ལེན་ཞིང་ཡུན་རིང་འཁོར༔ འཁོར་ལོ་དེ་མ་སྐོར་སོར་བཞག་ན༔ དེ་ཉིད་རང་སར་དག་པའོ༔ ཁོང་དོན་མན་ངག་བཞི་ཡིན་ཏེ༔ འཁྲུལ་པའི་གཞི་ཉིད་ལྷུན་གྲུབ་རིན་པོ་ཆེའི་གནས་ལུགས་གཏན་དབབ་དང༔ འཁྲུལ་པའི་འཁྲུལ་ལུགས་དག་པའི་རིག་པ་ཇི་ལྟར་བྱུང་ལུགས་བསྟན་པ་དང༔ མ་འཁྲུལ་ཡེ་ཤེས་ངོ་བོ་ཀ་དག་གི་རིག་པ་ངོས་བཟུང་དང༔ དེ་ཉིད་ལྡོག་པའི་གཞི་ཉིད་དང་གཞི་ཉིད་དུ་གྲོལ་བའི་མན་ངག་བཟློག་པའོ༔ འཁྲུལ་པའི་ཡེ་ཤེས་མ་རིག་པ་ལ་སོགས་པས་སྦག་སྦོག་དེ༔ ཐོག་མ་ཅི་ཡི་ངོ་བོར་ཡང་གྲུབ་པ་མེད་པས་ཀ་དག་འཁྲུལ་མེད་ལས༔ ངེས་པ་མེད་པས་ཤེས་པའི་ཁ་ཕྱིར་ཤོར་བས་ལྷུན་གྲུབ་ལས༔ སྣ་ཚོགས་དུ་མའི་འཆར་སྒོ་བརྒྱད་ཤར་ཚུལ་ལ༔ སྐུ་དང་ཡེ་ཤེས་ལྟར་འཁོར་བ་ལྟར་འགགས་པ་མེད་པའི་རོལ་པ་ནི༔ ཐུགས་རྗེའི་རྩལ་ལས་ཅིར་ཡང་མཛད་ཅིང་ཅིར་ཡང་འཆར༔ ངེས་མེད་སྣང་བ་དུ་མའོ༔ བྱུང་བ་དེ་ཉིད་གཟུ་བོའི་བློ་མ་དཔྱད་པའི་ཤེས་པ་ཅན་ལ༔ མཐོང་བ་མ་འགགས་ཡེ་ནས་གསལ་བས་ཤེས་པའི་ཆ་བག་ཙམ་ཕྱིར་འགྱུ་སྟེ་ནང་གསལ་ཏེ༔ དེ་ལ་ངེས་པའི་ཆར་བཟུང་བའོ༔ དེ་ལྟར་གནས་པའི་གཞི་དེ་ལས༔ རྒྱུ་འཁྲུལ་པའི་མ་རིག་པ་དང་འཁྲུལ་པའི་ས་བོན་ཤེས་པ་བྲེང་ཙམ་ལས་ནི༔ གསལ་བའི་ཆ་ནི་རིག་པ་རང་འགྱུ་བྱེད་དུ་ཕྱིར་ཤོར་བས༔ ཤེས་པ་གསལ་གསལ་དྲག་སྟེ་ཆ་ཅན་ཅིག་ལ་བདག་གི་ཤེས་པ་གཅིག་ལ་ཟེར་བ་བརྟག་གསལ་རིག་རིག་སྟེ༔ མ་རིག་པ་ནི་རྒྱུ་བདག་
Chinese
由于脱离了五种元素的习气，五种智慧的光芒清澈而不混杂，完全圆满，各自所处之处都清晰可见，因此被解释为“光辉”。为了断绝言说的迷惑之源最初是如何产生的，也是从基和其智慧的部分，从安住方式的角度来说是吉祥的。灯是眼睛的灯，境的灯，无二而双运自明。光点、光线和彩虹圈如兵器般运行，也作为显现的庄严而美丽。一切寂静与忿怒等身圆满，故称“具足”。分类有三种：断定迷惑的来源是什么；将那未迷惑的智慧确定下来；那迷惑回归于基。必要是断绝迷惑的根源，将最初的智慧，自性的本性回归于基。例如，像次第轮回的轮子一样，如果迷惑的根源没有断绝，没有认识到那一点，就会从一个身体到另一个身体，长久地轮回。如果那个轮子没有转动，保持原样，那一点就会在自身处清净。其内在意义有四种口诀：确定迷惑之基，本自俱生珍宝的安住方式；显示迷惑的迷惑方式，清净的觉性是如何产生的；认识未迷惑的智慧，本初清净的觉性；以及回归那一点的基，以及在基中解脱的口诀。迷惑的智慧，由无明等所扰乱，最初在任何自性中也没有成立，因此从本初清净无谬误中，由于没有确定性，觉性的口向外流失，从任运自成中，显现出各种各样的八种显现方式，如身和智慧一样，如轮回一样，没有止息的游舞，是从大悲的力量中，无论做什么，无论显现什么，都是不确定的多种显现。那显现本身，对于没有公正之心，没有考察之智慧的人来说，所见没有止息，本来就清晰，因此觉性的部分稍微向外流动，内在清晰，因此执着于确定的部分。从那样的安住之基中，作为迷惑之因的无明和迷惑的种子，觉性稍微，清明的部分是觉性自发地向外流失，觉性清晰而强烈，对有分的部分说“我的觉性”，对一个说“考察清晰，觉性，觉性”，无明是实有
English
Because it is free from the habitual imprints of the five elements, the light of the five wisdoms is clear, unmixed, and completely perfect. It is explained as "radiant" because it is clearly visible where each one abides. To cut off the source of how the first deluded ground with speech arose, it is also auspicious from the basis and its aspect of awareness, from the perspective of the way it abides. The lamp is the lamp of the eye, the lamp of the realm, indivisible and spontaneously clear in union. Light drops, rays, and rainbows move like weapons, and are also beautiful as ornaments of appearance. All peaceful and wrathful deities are complete, hence it is called "endowed." There are three types of distinctions: determining what the source of delusion is; establishing that non-deluded wisdom; and that delusion reverting to the basis. The purpose is to cut off the root of delusion, and to revert the original wisdom, the nature of self, to the basis. For example, like a wheel that revolves in sequence, if the root of delusion is not cut off and that is not recognized, one will take one body after another and revolve for a long time. If that wheel is not turned and left as it is, that will be pure in its own place. The inner meaning is four instructions: establishing the abiding nature of the spontaneously accomplished jewel, the basis of delusion; showing how the deluded way of delusion, pure awareness, arises; recognizing the nature of non-deluded wisdom, the awareness of primordial purity; and reverting the instruction of that reverting to the basis and liberation in the basis. The deluded wisdom, obscured by ignorance and so on, is not established in any nature from the beginning, therefore, from primordial purity without error, because there is no certainty, the mouth of awareness flows outward, from spontaneous accomplishment, the way the various eight appearances arise, like body and wisdom, like samsara, the play without cessation, from the power of compassion, whatever is done and whatever appears, are uncertain various appearances. That appearance itself, for those who do not have an impartial mind and do not examine wisdom, the seeing does not cease, it is clear from the beginning, therefore, a small part of awareness flows outward, inwardly clear, therefore, clinging to the certain part. From that basis of abiding, from the ignorance that is the cause of delusion and the seed of delusion, awareness is slightly, the clear part is awareness spontaneously flowing outward, awareness is clear and strong, saying "my awareness" to a part that has a part, saying "examine clearly, awareness, awareness" to one, ignorance is substantial.
Chinese
从自身唯一和俱生以及遍计的三种无明中，心稍微外散而于错乱中，生起我执之念，从显现分上，以心执取境之明分，于基和基之自性，本来清净任运自成之显现分上，错乱地分别基和基。从错乱之因中，自性、自性、大悲三者被无明与境缘所触及。四缘，因缘是觉性，所缘缘是境，增上缘是执著，等无间缘是同时的。由于所缘不净，各种显现的明分混杂。六识与无明和合的意，意的识，决定、普遍寻求、清净、确定、安立的执著不停止，六烦恼、五毒被无明束缚于我。六境，色、声、香、味、触、法各自的显现生起。如是于境上执著我，然后逐渐地外内器情，以多种不同的显现，聚集地水等六道的色。不知此，没有此诀窍的其他宗派的孩童们，如水桶般从一个传到另一个地传承。各自的身体和量，以及知道各种颜色的时候，没有压制散乱的方法，仅仅是气和明点生起，最初的身体的取舍方式是取舍六道各自的色。如是知晓错乱之义后，不迷乱的智慧，本来安住之义是这样的：如同虚空没有错乱，远离云朵，觉性不迷乱，修持金刚鬘，不迷乱诸根，眼睛不眨地看。如是知晓三者，修持的补特伽罗，在其他声音不响的地方，瑜伽士应当安立三钉。身体的要点是脉阿瓦都帝，收摄和专注与眼睛相连，因此专注而抓住显现。它与小尖端相连，因此左右的精髓是极珍贵的方便。觉性的要点是智慧与气一起运行，因此是气，上气抓住，下气收缩束缚是极珍贵的。法界明灯的要点是蓝色的光，在扩展的时候，从那时起，在显现各种颜色的时候，压制散乱的方法是
English
From the three kinds of ignorance, namely self-existing, co-emergent, and imputed, the mind slightly scatters outward, and in the midst of confusion, the thought of ego-grasping arises. From the aspect of appearance, the mind grasps the clarity of objects. On the ground and the nature of the ground, the spontaneously accomplished aspect of primordial purity, one mistakenly distinguishes between ground and ground. From the cause of confusion, the three—essence, nature, and compassion—are met by ignorance and objective conditions. The four conditions: the causal condition is awareness, the objective condition is the object, the dominant condition is attachment, and the immediate condition is simultaneous. Because the object is impure, the clarity of various appearances is mixed. The six consciousnesses, the mind associated with ignorance, the mind's consciousness, the grasping that determines, universally seeks, purifies, ascertains, and establishes, does not cease. The six afflictions and five poisons are bound to the self by ignorance. The six objects—form, sound, smell, taste, touch, and phenomena—each have their own appearances arising. Thus, by grasping the self in objects, then gradually the outer and inner worlds, the vessel and its contents, with many different appearances, gather the forms of the six realms, such as earth and water. Not knowing this, other vehicles without this instruction are like children, passing from one to another like buckets. Their respective bodies and measures, and when they know various colors, there is no way to suppress wildness. Merely the arising of wind and bindu, the initial way of taking the body is to take the forms of the six realms respectively. Thus, having understood the meaning of confusion, the wisdom that is not confused, the meaning of being primordially present is like this: Like the sky without confusion, free from clouds, awareness is unconfused, practice the Vajra Garland, without confusing the senses, look without moving the eyes. Thus, knowing the three, the individual who practices, in a place where other sounds are not heard, the yogi should fix the three nails. The key point of the body is the nadi Avadhuti. Gathering and focusing are connected with the eyes, so by focusing, one grasps the appearance. It is connected to the small tip, so the essence of the left and right is an extremely precious means. The key point of awareness is that wisdom moves with the wind, so it is wind. Holding the upper wind and constricting the lower wind is extremely precious. The key point of the lamp of the expanse is the blue light. At the time of expansion, from that time on, when various colors appear, the method of suppressing wildness is
Chinese
当业风和明点刚一显现时，抓住使之清醒的方法至关重要！无误的智慧也是如此！对于获得三重稳固的瑜伽士来说！显现的自性是原始清净！因为从最初的自生就是自解脱！所以，最后的觉性也是如此，从最初就是清净的，没有错乱的因！因为没有错乱的因，所以将自住的见解置于基础上！自性和觉性，显现，从根本上断绝，成为自清净，因为同时！错乱本身就是基础，没有返回，在自己的状态中解脱！颠倒了！在这第七品中，从五部续中没有出现，续的脚注是否完整，考察的论著完成了！伊提！རྒྱ་རྒྱ་རྒྱ！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！被称为驳论的续部！明确预言的意义，是使之明白的词语！这本身的意义是分别！自性的自住方式，自明大乐！远离他者的辩论主题，去除过失！决定词有两种！声音的生起和进入，逆转的三时显示！显空无别，被称为声音！它本身通过思维设定，自身亲友完全解脱于他者！因此被称为驳论！如果区分，有三种！声音生起的声音，安排的声音，安住的声音和发出的声音！四种是确定驳论！基础安住，基础本身是衡量驳论！生起因缘，声音续部，通过考察这些，朋友显现驳论！例如，就像用仓库的钥匙打开，享用物品一样！需要什么呢？续部等其他！确定声音的意义！内在意义的口诀是什么呢？以三种方式显示！书写的符号和形象，安排文字的声音意义！六道轮回，所有这些都自己知道的衡量，形象的自声！五大元素，地水火风空的声音意义！通过修持这些，确定无疑地放下！通过修持觉性的见解的衡量，无分别！像这样，一切显现都变成自己的朋友！符号安排文字的声音意义是！表达的语言的声音和安住在身体上的声音！书写安排的声音有三种！表达的声音是名称的集合！多种表达的自声！在唯一明点的自性中，语言的声音和
English
When the karmic winds and bindus just arise, it is crucial to seize the method to clear them! Likewise, the unerring wisdom! For the yogi who has attained the three stabilities! The nature of appearances is primordially pure! Since it is self-liberated from the very beginning of its self-arising! Therefore, the ultimate awareness is also the same, pure from the very beginning, with no cause for confusion! Because there is no cause for confusion, the view of self-abiding is placed on the ground! Essence and awareness, appearances, are severed from the root and become self-purified, because simultaneously! Confusion itself is the ground, with no turning back, liberated in its own state! It is reversed! In this seventh chapter, it does not appear from the five tantras, the commentary on the tantra is complete or not, the treatise of examination is completed! Iti! རྒྱ་རྒྱ་རྒྱ! The tantra called Refutation! The meaning of the definite prophecy, is the word that makes it clear! The meaning of this itself is to distinguish! The way of abiding of one's own nature, self-aware great bliss! Separated from the subject of others' disputes, remove faults! There are two kinds of definitive words! The arising of sound and the entering, the three times of reversal are shown! Emptiness inseparable from sound, is called sound! It itself is mentally constructed, one's own relatives are completely liberated from others! Therefore it is called Refutation! If divided, there are three kinds! The sound of arising sound, the sound of arrangement, the sound of abiding and the sound of utterance! Four are the definitive refutation! The ground abides, the ground itself is the measure of refutation! The arising causes, the sound tantra, by examining these, friends appear refutation! For example, it is like opening a vault with a key and enjoying the contents! What is needed? The tantras and others! Determine the meaning of sound! What is the pith instruction of inner meaning? It is shown in three ways! Written symbols and forms, the meaning of the sound of arranged letters! The six realms of existence, all of these are known by oneself, the self-sound of the form of measurement! The meaning of the sound of the five elements, earth, water, fire, wind, and space! By practicing these, definitely put down! By practicing the measure of the view of awareness, without conceptualization! In this way, all appearances become one's own friends! The meaning of the sound of written symbols and letters is! The sound of expressive speech and the sound abiding in the body! There are three kinds of sounds of written arrangement! The sound of expression is the collection of names! The self-sounds of various expressions! In the nature of the single bindu, the sound of language and