English
It is exhausted in being liberated from the perverted appearance of dualistic grasping. This passage praises speech from the perspective of the cause of teaching the Dharma. Since speech vajra is the nature of clarity, in order to dispel the doubt that clarity is close to the dharmas of objects and object-holders, aggregates, and realms, it is praised from the perspective of clarity. This is praise for the flourishing appearance of the ultimate realm of reality. The third is the praise of mind vajra: there are no characteristics or appearances established by conceptual thought, and from the perspective of essence, there is no false imputation that belongs to the primary mind and the attendant mental factors. Mind does not abide in anything such as existence or non-existence, permanence or annihilation, arising or ceasing, but it holds all forms and knows all knowable things, and no one other than the Buddhas can fathom it, therefore it is an inconceivable mind. In short, this is praising the attainment of the appearance of dharmata by combining non-abiding in anything with the characteristic of inconceivability. The fourth is the praise of the equality of the three vajras: just as the sky does not abide in anything, the wisdom body does not abide in place or time. Just as there is no elaboration of names and meanings in the sky, such as "this is white, this is red," so too, speech vajra is all sounds, but there is no elaboration of words and meanings. Just as the sky is not stained by the elements such as earth and does not mix with them, so too, although the mind does not discriminate and knows all knowable things, the knowable things do not change the form of wisdom in return, so it possesses a mind that is equal to and the same as the sky. This is praising that all the luminosity of the ultimate truth of dharmata is emptiness. Finally, it is said to prostrate to the objectless, which means to abide equally in the realm of reality, which is the nature of luminosity, free from the object of elaboration. These are actually praising the four appearances of the dharmadhatu, and are praising the luminosity, which is one of the characteristics of entering the ultimate reality of union within the union. Furthermore, it is also possible to represent the unlearned union, which is encompassed by the path truth, and the luminosity of the learned union, in a similar way, gradually.
Chinese
又与第四灌顶的光明相关联，因为性质方面相似，并且是需要证悟的对境。不通过这个次第进行赞颂的原因是，这个次第是道，所以也必须执持世俗谛的方面，如果从世俗谛开始，那么断证就不会圆满。如果以那种方式赞颂上师，那么就与观修上师为金刚持的虔诚心相违背。这些时候，所说的“无缘”等等，不仅仅是没有对境，而是具有无缘性质的自性觉性大乐。那样赞颂之后，接着祈请，就是要以清晰通达一切万法皆为空性光明的自性的现前菩提次第的方式来观看啊！这是禀告聆听。有些注释家和玛尔巴、米拉日巴等上师们这样认为。按照旧译的论典，必须那样讲述。另一种说法是，因为马上就要祈请，所以不需要禀告聆听。因此，恰译者将“想要观看现前圆满菩提”翻译得很好。虽然“འཚལ་”这个词在这里是想要的意思，但“观看啊！”并不是对堪布说的，而是说需要想要观看现前菩提的次第。那就是说，这里需要以想要立即生起光明次第的体验的强烈意愿来发起祈请。虽然之前为了光明诀窍的意义而多次祈请，但这次是先进行了这样的赞颂，然后学生再次合掌，为了宣说光明诀窍的意义而进行劝请。真正的祈请是：如果不舍弃执持和增长八十种自性的分别念的三种显现，那么就会因为烦恼的力量而造业，从而在轮回中转生。因此，我想要并需要看到和获得像那样通过舍弃和它相似的三种显现，从而不积累作为投生之因的业，并且从接受在六道中转生的果报中解脱出来的现前菩提次第。称呼上师为大怙主。
English
It is also related to the clear light of the fourth empowerment because the nature is similar, and it is the object to be realized. The reason for not praising through this stage is that this stage is the path, so it is necessary to hold the aspect of conventional truth. If starting from conventional truth, the abandonment and realization will not be complete. If you praise the lama in that way, it contradicts the devotion of meditating on the lama as Vajradhara. At these times, what is said as "without object" etc., is not just without object, but the great bliss of self-awareness with the characteristic of being without object. After praising in that way, then praying is to look with a clear understanding of the order of manifest enlightenment, which is the nature of emptiness and luminosity of all things! This is to inform the hearing. Some commentators and Marpa, Mila and other previous lamas think so. According to the old translation of the scriptures, it must be explained in that way. Another saying is that since we are about to pray immediately, there is no need to inform the hearing. Therefore, the Chag translator translated "wanting to see manifest and complete enlightenment" well. Although the word "འཚལ་" here means wanting, "look!" is not said to the Khenpo, but it is said that it is necessary to want to see the order of manifest enlightenment. That is to say, here it is necessary to initiate the prayer with a strong desire to immediately generate the experience of the clear light stage. Although I have prayed many times before for the meaning of the clear light instructions, this time, after such praise has been made, the student will again join his palms and urge the lama to speak the meaning of the clear light instructions. The real prayer is: if you do not abandon the three appearances that hold and increase the eighty kinds of self-nature discriminations, then you will accumulate karma due to the power of afflictions, and thus be reborn in samsara. Therefore, I want and need to see and obtain the order of manifest enlightenment that liberates from accumulating karma as the cause of rebirth by abandoning the three appearances similar to it, and from accepting the result of rebirth in the six realms. Calling the teacher the Great Protector.
Chinese
哦！這裡必須理解，從意義的光明見道中生起，說到三現逆轉顯現，因此此處並非捨棄三現。在《業際分別》中，龍樹菩薩說：縱然於無量劫中，布施頭及珍寶等，若現分未完全清淨，則不得菩提果。縱然於無量劫中，如是持戒忍等，若現分未完全清淨，則不得菩提果。縱然於無量劫中，以咒之身之禪定，若現分未完全清淨，則不得菩提果。三現清淨之時，定能獲得一切智智，毫無疑惑。唯有上師傳承之次第，才能獲得，非由其他。其中，「若現分未完全清淨」這些，若放在每一偈頌的開頭，則容易理解。而所謂咒之身的禪定，是指並非必定能清淨三現之咒的其他所有法，即包括生起次第等廣大之法，以及空性單一之見等所有。其他的圓滿次第，雖然稍微能清淨三現，但並非根本清淨。而能從根本上拔除者，是不變的極其究竟之樂。三現從根本上清淨，則說能轉為圓滿的佛陀。因此，有學雙運一般來說是與三現俱有的。那麼，在光明次第圓滿之時，行持三現是怎麼回事呢？此處是指必須歸屬於煩惱、業和生三者之中的煩惱，名為自性三現，實際上是指執持八十種分別種子的三現。雖然由此積累業，由業成就身體，但在粗身成就之後，三現便依止並安住於該身體上，並且藉由粗身的脈、界、風三者的力量，該現也清晰地顯現。此處的器界便是那些，此本質雖是三現，但僅與八十種分別相關，而有學雙運之時所具有的三現，則是障礙。
English
Oh! Here it must be understood that, arising from the path of clear light of meaning, it is said that the three appearances arise in reverse, therefore, the three appearances are not abandoned here. In the 'Discrimination of Karmic Extremes,' Nagarjuna says: Even in limitless kalpas, by giving heads and jewels, etc., if the appearances are not completely purified, then the fruit of enlightenment will not be attained. Even in limitless kalpas, likewise, by discipline, patience, etc., if the appearances are not completely purified, then the fruit of enlightenment will not be attained. Even in limitless kalpas, by the samadhi of the mantra's body, if the appearances are not completely purified, then the fruit of enlightenment will not be attained. When the three appearances are purified, there is no doubt that omniscient wisdom will be attained. Only through the lineage of the Guru's succession, that can be attained, not by others. Among these, if 'if the appearances are not completely purified' is placed at the beginning of each verse, it is easy to understand. And the so-called samadhi of the mantra's body includes all other mantras that are not necessarily able to purify the three appearances, that is, it includes the extensive practices such as the generation stage, and all views such as the view of emptiness alone. The other completion stages, although they can slightly purify the three appearances, are not fundamentally so. And what eradicates it from the root is the unchanging, extremely ultimate bliss. It is said that when the three appearances are purified from the root, one will transform into a perfect Buddha. Therefore, the dual union of learning is generally accompanied by the three appearances. So, what is it that at the time when the stages of clear light are perfected, one engages in the three appearances? Here, it refers to what must be categorized as afflictions among the three: afflictions, karma, and birth, named the three appearances of self-nature, which in essence refers to the three appearances that hold the seeds of the eighty conceptual thoughts. Although karma is accumulated by this, and the body is accomplished by karma, after the gross body is accomplished, the three appearances rely on and abide in that body, and through the power of the three energies of the gross channels, elements, and winds, that appearance also clearly arises. The vessel and elements in this case are those, and although this essence is the three appearances, it is only related to the eighty conceptual thoughts, and the three appearances that are present during the dual union of learning are obscurations.
Chinese
因为远离自性的分别念，所以，藏地的旧派圣者们所说的“见断自性八十”和“修断显现三”的说法，也是没有错谬的善说。仅仅是断除这三种显现，是由常尽的智慧来完成的。这里不希望用相违背的道来断除，因为无论修习哪种道，都会出现与这三种显现之一相符的情况。那么，应该如何断除呢？以前如同不会改变的画像一样存在的东西，当真正变成不变的安乐时，就会变得清净，总的来说，以前的所有道，都是为了成就这个不变的缘故。因此，对于这三种显现，与自性无关的三种显现和变化，被称为微细和迁变的习气，也被称为光明的障碍。因此，这不能用离贪的道，即到达彼岸的乘来断除。现在进入正文，诸佛所知所证的法界大智慧，是所有如来坛城之轮的生处，是无边智慧坛城的所依、基础、处所、根本和自性，以及由其成就的因，即是法性。因为它是无变的、恒常的，所以是金刚智慧。因为是究竟的实相，所以没有任何比它更好、更殊胜的，所以是无上的。要证悟和获得这样的智慧，这就是说，这在无学双运中，虽然没有因果的实际差别，但却是作为诸佛无量坛城的因的智慧，它本身就是究竟果的光明。从性质相似的角度来看，暗示着从光明次第的智慧中产生出有学双运的如来，并且由于断证不退失，所以称为金刚，或者说是现证金刚空性的智慧，并且因为是至高无上乘圣者唯一的行境，所以是无上的。这也说明了。因为本来就存在，所以没有开始，因为永远不会毁灭，所以没有终结，从未经历过痛苦，而是寂静的大乐
English
Because it is free from the conceptual thoughts of self-nature, the old Sakya masters of Tibet also explain that "eighty self-natures to be abandoned by seeing" and "three appearances to be abandoned by meditation" are also unerring good explanations. Completely abandoning these three appearances is done by the wisdom of constant exhaustion. Here, it is not desired to abandon them by contradictory paths, because no matter which path is cultivated, it will appear to be in accordance with one of these three appearances. So, how should they be abandoned? That which previously existed like an unchanging image, when it truly becomes unchanging bliss, will become pure. In general, all previous paths are for the sake of accomplishing this unchanging state. Therefore, for these three appearances, the three appearances and changes that are unrelated to self-nature are named subtle and transmigratory habitual tendencies, and are also called obscurations of luminosity. Therefore, this cannot be abandoned by the path of detachment, that is, the vehicle of reaching the other shore. Now, entering the main text, the great wisdom of the Dharmadhatu, known and realized by all Buddhas, is the source of all the wheels of the mandalas of the Tathagatas, and is the support, basis, place, root, nature, and the cause from which it is accomplished, which is the Dharmata, of the infinite wisdom mandala. Because it is unchanging and constant, it is Vajra Wisdom. Because it is the ultimate reality, there is nothing better or more supreme than it, so it is unsurpassed. To realize and attain such wisdom, that is to say, in the non-learning union, although there is no actual difference between cause and effect, it is the wisdom that dwells as the cause of the immeasurable mandalas of the Buddhas, and it itself is the luminosity of the ultimate fruit. From the perspective of similar characteristics, it implies that the Tathagata of the learning union arises from the wisdom of the stages of luminosity, and because the abandonment and realization do not diminish, it is called Vajra, or the wisdom of directly realizing Vajra emptiness, and because it is the only object of practice of the supreme vehicle Arya, it is unsurpassed. This is also explained. Because it has existed from the beginning, it has no beginning, because it will never be destroyed, it has no end, it has never experienced suffering, but is the great bliss of peace.