English
The way of appearance is that the uninterrupted play manifests and appears in every way. They are countless uncertain appearances. For the impartial minded, the appearance is unceasing and clear within. One should grasp the definite aspect of it. These four lines explain the reason. On that basis of existence, the seeds of cause and delusion are released outward in the clear aspect. That clear and distinct awareness arises from the three kinds of ignorance, with only the mind moving outward to the aspect of appearance, with the mind grasping that object as self. The three kinds of ignorance are: Co-emergent ignorance is the failure to recognize the purity of the perfectly established from the beginning. Other-dependent, moving, with the light of appearance, the failure to distinguish between appearance and emptiness is called the ignorance of conditioning factors. The failure to distinguish between the object and the subject, the external object and the names applied to it, and the habits of names and meanings, and the failure to realize their emptiness, thus creating acceptance and rejection, becoming the cause of craving, grasping, and existence, is called the ignorance of pervasive delusion. Thus, the first continuum is a mixture of wisdom and ignorance. The second, the cause of the clear appearance of the sphere of awareness in the eye, is made manifest by understanding the way of the accumulation of conditions. The previous body appearance, form, sound, smell, taste, touch, phenomena, conditioned and unconditioned, six kinds, with the six consciousnesses grasping at them, connect with the six faculties, and these have no doer. By grasping their own characteristics, they transform into the eighteen elements. It is called the base consciousness, in common terminology, it is called the alaya-consciousness, mind, aggregates, elements, and sources divide all habits, it is called the all-seed. It becomes the cause and condition, with the lordly condition, done by the six grasping consciousnesses, with the object condition, done by the six objects, with the immediately preceding condition, done by the immediately preceding mind, the moment of the gathering of the previous three. The four conditions appear as they are, without interruption, thus giving rise to the desire to obtain, the desire to abandon, and the neutral, which turns into the three poisons. Observing its thoughts and appearances, due to the craving and grasping of any of the three realms in the form of the external world and the internal body, existence is established. Common terms are: name, form, six sources, touch, feeling.
Chinese
从这里开始：从基础和基础的显现中，从基础和基础的差别中，错乱的因是境缘相遇，四缘的对境不纯净，六种烦恼束缚为我，六境各自的相状显现，在那里执著于境而执著为我。之后逐渐地，器情世界的，多种显现的色聚集。不了解这些的孩童们，如提水桶般持续存在，各自取境和衡量。这样说。因此，虽然由无明形成身体，但执著的识，被称为执著相的智慧，因为执著法的一般相和自相。智慧的显现作为境显现，在其他地方不明显，但在眼中显现色的相状，无自性，显现为自净明点的精华，这被称为胜观的智慧如线相续。又是，灯的位置是心，道路是四大脉，门是能见之眼的门。这样说。这也有实体和部分两种。实体是金刚线相续本身，现在是与中脉心相连，依靠有命气的那个，与眼相连的脉，具有无色的颜色，具有无形之形，显现在眼视网膜水灯中，虽然向外显现，但并非存在于外。这在时轮中被称为“瑞卡”。一切稳固和动摇都显现，稳固如山川大地等，到佛身相之间，显现于此中不变而明亮。动摇是稍微动念，也因此感受到动摇，但形状的空色不了解这两者的体性。因此，十相是具足一切相的，而瑞卡不是十相。此处虚空有三种，清净灯是具有五光的。第一是蓝色遍布。也就是，从蓝色生出五种颜色。第二是，明点空性的灯，是红色而明亮的大明点，显现在脉充满时，那也是时轮中所说的，出现大明点的显现。第三
English
From this very point: From the appearance of the base and the base itself, from the distinction of 'base' and 'base,' the cause of delusion is the encounter of object and condition. Because the four conditions are impure, the six afflictions bind as self. The aspects of the six objects arise individually. There, looking at the object, one grasps at self. Then, gradually, the appearances of the container and its contents, the forms of many appearances are gathered. Those children who do not understand this remain continuously like drawing water in a bucket, each taking their own object and measuring. Thus it is said. Therefore, although the body is formed by ignorance, the consciousness that grasps is called the wisdom that grasps characteristics, because it grasps the general and specific characteristics of phenomena. The appearance of wisdom appearing as an object is not clear in other places, but in the eye, the appearance of form appears without inherent existence, appearing as the essence of self-purified bindu. This is called the wisdom of insight, like a continuous thread. Furthermore, the place of the lamp is the heart, the path is the four main channels, the door is the door of the seeing eye. Thus it is said. This also has two aspects: substance and parts. The substance is the Vajra continuous thread itself. Now, it relies on the central channel connected to the heart, together with the life force. On the channel connected to the eye, it has a color without color, a shape without shape. It appears to arise within the lamp of the eye's retina, appearing outwardly, but it is not something that exists outside. This is called 'Rekha' in the Kalachakra. All that is stable and moving is clear. The stable, such as mountains and islands, up to the form of the Buddha's body, appears within this, clear and unchanging. The moving is when thoughts slightly stir, and thus it feels the movement, but the empty form of shape does not know the nature of both. Therefore, the ten signs are complete with all aspects, but the Rekha is not the ten. Here, there are three types of space: the completely pure lamp is endowed with five lights. The first is the pervasive blue color. That is, from the blue color, five colors arise. The second is the lamp of the empty bindu, which is a large, red, and clear bindu that appears when the channels are filled. That is also what is said in the Kalachakra: 'The appearance of the great bindu arises.' The third
Chinese
是。外在的虚空是天空。当体验它时，也会显现天空。那是看到一切皆空。因此，外在的虚空是空性的。如是说。这样，三者都是觉性的组成部分。现在，眼睛的清澈部分有水，其边缘有五光的图案，以及从空脉中流动的意识，这些都是由各种原因产生的。如果没有眼睛，这些虚空就不会出现。因为这些是依赖于觉性而显现的，所以在宫殿中也有描述。如果不了解觉性和这些，就无法理解口诀的特殊之处。即使秘密教导等有觉性的语言，也无法认识没有虚空的本质。觉性的解释都与虚空的空性形式相联系，这是错误的，就像将蓝宝石的优点与酸枣联系起来一样。即使将虚空的显现寄托于八种增长并进行禅修，如果没有觉性和智慧的自生明灯，也永远无法从三界中解脱。从这里开始，在果位阶段，外在是天人的究竟果位，内在是光明的诸神。如是说。此外，在注释中，为了获得不变的身体，如果只关注显现的增长，那么因为无法从禅定天神的出生地解脱，所以要确定在法性耗尽的显现中什么也没有成就。如是说。六种结合法的人因为不了解这个界限，所以执着于看到空性形式的本尊为殊胜，这是错误的。这些的区分和解释在十七部续和时轮金刚中有很多阐述，但此处略过即可。简而言之，觉性是所缘，自生智慧之灯是能缘的智慧。关键在于完全清净地认识并修持这两者。说这没有因缘，这是指两者的自性，如果明明看到虚空的显现和错乱的分别念执着于相状有因缘，却说没有，那就错了。将虚空显现产生的因缘和显现方式与五种智慧联系起来，大导师妙吉祥友的《大海信托》中有广大的阐述。第二，关于错与不错，虽然之前已经顺便提过，但这里也要稍微说明一下，对于执着于相状的觉性。
English
It is. The outer space is the sky. When experiencing it, the sky also appears. That is seeing everything as empty. Thus, the outer space is emptiness. So it is said. Thus, all three are parts of awareness. Now, the clear part of the eye has water, and at its edge there are patterns of five lights, and the consciousness that flows from the empty channels, these arise from various causes. Without the eye, these spaces would not appear. Because these appear dependent on awareness, they are also described in the palace. If one does not understand awareness and these, one cannot understand the special qualities of the instructions. Even though secret teachings and so on have the language of awareness, one cannot recognize the essence without space. The explanations of awareness are all connected to the empty forms of space, this is a mistake, like connecting the qualities of a sapphire to a jujube. Even if one entrusts the appearance of space to the eightfold increase and meditates, without the self-arisen lamp of awareness and wisdom, one will never be liberated from the three realms. From here, in the stage of fruition, the outer is the ultimate fruition of gods and humans, the inner is the luminous deities. So it is said. Furthermore, in the commentary, in order to obtain the unchanging body, if one only looks at the increase of appearances, then because one cannot be liberated from the birthplace of the meditative deities, one must determine that nothing is accomplished in the appearance of the exhaustion of phenomena. So it is said. Because the practitioners of the sixfold union do not understand this boundary, it is a mistake to cling to seeing the deities of empty form as supreme. The distinctions and explanations of these are extensively explained in the Seventeen Tantras and the Kalachakra, but it is sufficient to omit them here. In short, awareness is the object, and the self-arisen lamp of wisdom is the wisdom of the subject. The key is to recognize and practice these two in complete purity. To say that this has no cause or condition refers to the nature of the two, but if one sees the causes and conditions in the appearance of space and the deluded conceptualizations clinging to characteristics, and then says there are none, it would be a mistake. The causes and conditions for the arising of the appearance of space and the manner of appearance are connected to the five wisdoms, which are extensively explained in the Great Teacher Jampal Shenyen's "Ocean of Trust." Second, regarding delusion and non-delusion, although it has been mentioned in passing before, here also a little will be shown, for the awareness that clings to characteristics.
Chinese
因为存在意念，以及被境与有境的真实分别所束缚，那是错乱的，因为并非如此。执持相状的智慧自生灯，即是所有境皆为空性和觉性显现而自性不存在，以及有境二取分别于自身清净，成为双运清净自性，那是不错乱的。从这里说，化身的智慧有两种，了知所知如何之实相，了知有多少等等之义，就是这个意思。执持基的觉性，在具有分别烦恼之时是错乱的，脱离那些错乱之因则是不错乱的。实际上，这被称为阿赖耶识。那也是在安住于自身之时，生起一切知识，仅仅安住于自明之中。如是说。基位安住，在未脱离遮蔽之因时是错乱的，而它的体性则安住于不错乱的自性之中。之后，体性本来清净之实相，即具有三种智慧，未被分割的觉性全部安住于遍知智慧的体性之中，那个智慧也安住于微细的智慧之中。如是说。胜观的觉性相续，因为不认识自己的觉性即是自性智慧之身，向外分别，以及将光芒、形状和颜色等等无意义的六道之境，执持为境与有境，想要取舍，并认为已经做了，那是错乱的。而那觉性串习于自显自解脱，则称为不错乱。对于顿超的觉性，因为是修习并达到量度的名称，错乱止息的果位是不错乱的，那也被称为舍弃法，称为法已尽，称为超越法，称为从法中解脱。如是说。然而，如果生起境与有境两者皆为真实的分别，以及不真实的两种分别，那么现在就被错乱的觉性所染污了。第三，进入修行的意义是，在现量见到空性觉性之时，显空无别体性的安住方式，即使被执持相状的觉性所观察，也显得与一切相符却又并非一切