Chinese
应当进行归纳，并且还要从它们在其中具备的方式进行阐述。七支的自性是什么，以及证得的障碍所应断除的，以及成办的道的助伴和它的违品，以及殊妙即无过失和有过的差别，以及有漏和无漏的差别，以及断灭和常恒即不稳固和稳固的差别，以及等等的语词所包括的有漏无漏，以及身心的智慧，以及止观，以及自现他现，以及六波罗蜜和三学等等，以极其辨别的无量差别对七如是性消除疑惑。对此阐述为五种意义，是通过前后考察而间接领会的。在第一双中，自性已经在总义的场合中阐述完毕。证悟它的障碍所应断除的是，如果与深广遍等经文词句的顺序结合，则是执着于真实，以及执着于空性，以及执着于自他，以及错认为变化，以及平凡地傲慢，以及二取显现，以及心错认为痛苦等等。这些也各自具有八十自性的分别念之眷属，具有具垢的三种显现，具有见断和修断的差别等等。这些应当在其他方面确定。助伴是之前所说的因缘等。违品是紧接着所说的应断除。殊妙是成为善妙之最的名称，也就是当无漏的心相续显现时，它的法即那七者也是无漏的，因此它存在于圣者处，而凡夫则是有过失的。同样，也有有漏无漏，这也是就粗大的烦恼障而言的。一般来说，有缺点和无缺点如果安立在学与非学上则更好。对于稳固与不稳固，凡夫是断灭且生起的，而在圣道中，本来就不是断灭的。然而，在未清净的七地中，有等持和后得的差别，因此是不稳固的。在清净的三地中，仍然有差别的缘故，称为无常。从佛开始则自
English
It should be summarized, and it should also be explained from the way they are possessed in it. What is the nature of the seven branches, and what should be abandoned as obstacles to attainment, and the companions of the path of accomplishment and its opponents, and the distinction between the excellent, that is, without fault and with fault, and the distinction between contaminated and uncontaminated, and the distinction between cessation and permanence, that is, instability and stability, and the contaminated and uncontaminated included by the word "etc.", and the wisdom of body and mind, and calm abiding and insight, and self-appearance and other-appearance, and the six perfections and the three trainings, etc., with infinitely discriminating distinctions, dispel doubts about the seven suchnesses. The explanation of this as five meanings is understood indirectly through examining the before and after. In the first pair, the nature has already been explained in the context of the general meaning. The obstacles to realizing it that should be abandoned are, if combined with the order of the words of the scriptures such as profound, vast, and pervasive, then clinging to reality, and clinging to emptiness, and clinging to self and other, and mistaking for change, and being arrogantly ordinary, and the manifestation of duality, and mistaking the mind for suffering, etc. Each of these also has a retinue of eighty natures of conceptual thought, with three appearances with defilements, with distinctions of what is abandoned by seeing and what is abandoned by meditation, etc. These should be determined in other aspects. The companions are the previously mentioned conditions, etc. The opponents are the immediately preceding things to be abandoned. Excellent is the name for being the best of the good, that is, when the uncontaminated mindstream manifests, its dharma, that is, those seven, are also uncontaminated, so it exists in the noble ones, while ordinary beings are with faults. Similarly, there are also contaminated and uncontaminated, and this is in terms of the gross afflictive obscurations. In general, it is better to place the faulty and faultless on the learned and unlearned. For the stable and unstable, ordinary beings are ceasing and arising, but in the noble path, it is not ceasing from the beginning. However, in the seven impure grounds, there are distinctions of equipoise and subsequent attainment, so it is unstable. In the three pure grounds, it is called impermanent because there are still differences. From the Buddha onwards, it is self-
Chinese
就像那样，因为即使是暂时的也没有变化，所以被命名为常。像这样精细的区分，那些没有口诀却自诩为贤者的人是没有的，更何况是体验呢？第六，讲述零星的类别。如是说：圆满受用和合大乐无自性，大悲周遍常不断绝且无有止息。如是七支，说为彼性七种，以及下文将出现的方便智慧之彼性七种，以及空性与大悲大乐无别，是为第四灌顶之智慧，如次第般无有更上者，故为无上。那是真实胜义的智慧，是具足一切智慧之最胜的空性，或从无相大手中所生的智慧，是心的自性如何安住之情况。如是，第四灌顶之智慧的认识，必须从这三种彼性七种中的任何一种来了解。如明镜般的智慧等五种智慧，也有说是彼性五种的。法性身和智慧法身，圆满受用身和化身，这四身是说为四种身的彼性。也有说八自在为八彼性的。总的来说，所谓彼性，在续部中以各种不同的观点来宣说，所以不要只执着于一个方面。第七，从“唉玛吙”到“敬礼”之间，出自总集生起次第。也就是，说了俱生等十二者的名字，是为略说。在此将续部词句的广说总结为简短的词句，像这样：唉玛吙，是显示对这些圆满次第的彼性生起稀有之感，俱生，以及以智周遍，以身周遍，以业周遍，喜乐和光明，因为是意义上的主要，所以是赞叹，幻化的方式也是意义上的主要，因此，对这条道路敬礼。其中，俱生，也就是萨哈扎（藏文：ས་ཧ་ཛ་，梵文天城体：सहज，梵文罗马拟音：sahaja，汉语字面意思：俱生），是指显现为身心的所依能依，从无始以来
English
Just like that, because there is no change even temporarily, it is named as constant. Such a fine distinction, those who claim to be wise without having any oral instructions do not have it, let alone experience it? Sixth, explaining the miscellaneous categories. As it is said: Complete enjoyment and union, great bliss are without inherent nature, great compassion is all-pervasive, continuous, and without cessation. These seven branches are explained as the seven suchness, as well as the seven suchness of skillful means and wisdom that will appear below, and the inseparability of emptiness, great compassion, and great bliss, which is the wisdom of the fourth empowerment, which is unsurpassed as it is without anything higher, hence it is supreme. That is the wisdom of ultimate truth, the emptiness that possesses the best of all wisdoms, or the wisdom that arises from the Great Seal of no characteristics, which is the state of how the nature of mind abides. Thus, the recognition of the wisdom of the fourth empowerment must be understood from any of these three sets of seven suchness. The five wisdoms, such as mirror-like wisdom, are also said to be the five suchness. The Body of Essence and the Wisdom Body of Dharma, the Body of Complete Enjoyment and the Emanation Body, these four bodies are said to be the four suchness of the bodies. It is also said that the eight powers are the eight suchness. In general, the so-called suchness is explained in the tantras with various different viewpoints, so do not cling to only one aspect. Seventh, from "Emaho" to "Homage," it comes from the compilation of the arising stage. That is, the names of the twelve, such as co-emergent, are mentioned, which is a brief explanation. Here, the extensive explanation of the tantric words is summarized into short words, like this: Emaho, shows a sense of wonder at these suchness of the completion stage, co-emergent, and all-pervasive with knowledge, all-pervasive with body, all-pervasive with action, joy and luminosity, because they are the main meaning, so it is praise, the way of illusion is also the main meaning, therefore, homage is paid to this path. Among them, co-emergent, that is, Sahaja (Tibetan: ས་ཧ་ཛ་, Sanskrit Devanagari: सहज, Sanskrit Romanization: sahaja, Chinese literal meaning: co-emergent), refers to the support and supported that appear as body and mind, from beginningless time.
Chinese
是俱生，然而每一刹那互相依赖，真是稀奇啊，这是俱生的本性。大自在是，即便如此，如“断除我与无我之戏论，是为圣我”所说，心之自性是，于自他之分别，以及真假等二法之戏论，皆寂灭之自性而住，故为圣。此自性恒常不间断，故为成办功德之基，以及感受业与果，故为我。如是亦云：“取之识深且细，一切种子如河流般流淌，若执着为我则不可，此我未曾为孩童所说。”如是说，因极难证悟，故为微细之我之本性。一切法之自性为空性，有法虽有差别，然彼等之无自性则无差别，因空性无二，故为一切事物之自性，无自性之本性。通达并现量领悟一切法的所有各别之相，是为广大之本性。然此亦非于了知无自性之外，另有异体。如是《入中论》云：“如因器之差别，虚空无有差别，如是实事之差别，于彼性中亦无有，是故于彼性中，亦无有少许差别。善慧您已如实通达此平等性，您之一刹那智慧已通达一切所知。”如是。俱生大乐，因于一切事物皆无分别而生欲，于彼处一切显现皆增广为大乐之自性，是为以智慧周遍。彼之显现以智慧之身充满并周遍三界一切处，此乃以身周遍之本性。如众生之所思所想而行饶益之事，是为以事业周遍之本性。所谓“食”，乃是享用之义，意即如众生之所思，享用圣法之义。寂静是指内在寂静的堕落，或者无论生起何种祈请的安乐，一切相皆寂灭之菩提。
English
It is co-emergent, yet it is amazing that they depend on each other in every moment, this is the nature of co-emergence. The great self is, even so, as it is said, "Cutting off the proliferation of self and non-self is the holy self," the nature of mind is that it abides in the nature of pacifying the proliferation of duality such as self and other, and truth and falsehood, therefore it is holy. This nature is never interrupted, so it is the basis for accomplishing qualities, and for experiencing actions and results, so it is the self. Thus it is also said, "The consciousness of taking is deep and subtle, all seeds flow like a river, it is not right to grasp as self, I have not taught this to children." Thus it is said, because it is very difficult to realize, it is the nature of the subtle self. The nature of all phenomena is emptiness, although there are differences in entities, there is no difference in their lack of self-nature, because emptiness is non-dual, it is the nature of all things, the nature of no self-nature. Comprehending and directly realizing all the various aspects of all phenomena is the vast nature. However, this is not a different entity from knowing the lack of self-nature. Thus, in the "Entering the Middle Way" it says: "Just as there is no difference in space due to the difference in containers, so there is no difference in real things in that nature, therefore there is not even a little difference in that nature. Wise one, you have truly understood this equality, your wisdom of a moment has understood all that is to be known." Thus it is. Co-emergent great bliss arises from non-discrimination towards all things, and all appearances there are expanded into the nature of great bliss, which is pervasive with wisdom. The appearance of that very nature fills and pervades all three realms with the body of wisdom, this is the nature of pervasiveness with the body. Acting for the benefit of beings according to their thoughts is the nature of pervasiveness with action. What is called "eating" means enjoying, that is, enjoying the holy Dharma according to the thoughts of beings. Peace is the inner peaceful downfall, or whatever happiness arises from the request, all signs are the pacified enlightenment.
Chinese
从七万二千心之乐，降至阿瓦都提（梵文天城体：Avadhūta，梵文罗马拟音：Avadhūta，汉语字面意思：离欲者）是明点的彼性。乐之所依，所谓乐，乃是所依之融乐，即乐之彼性。大乐者，乃是自性俱生之大乐，即义之光明，或光明之彼性。智慧身之彼性，乃是众生一切如幻化之显现，虽无自性，然由因缘聚合而显现不灭，如实知晓诸法之世俗与胜义之实情。故知晓一切令人沮丧之痛苦，以及令人喜悦之快乐，实则皆无，故无取舍，应善加行于平等性中。对于恐惧、所惧之物、以及施与恐惧之业与烦恼，亦应知晓其自性本空，并知晓寂灭之乐及其生起之道，亦无自性生起，然因果亦不灭。如是瑜伽士，乃随顺如是之彼性自性，智慧之显现生起。一切显现为众生之形相，皆如水中之月影般显现。所闻一切音声，皆与岩石之回响无别，真实融入一体性中。自他之心之种种妄念动摇，亦如旱地之海市蜃楼。饮食等物，亦如虚空般无自性。何时嗅到气味，其自性亦如虚空之花香般不存在。如日月般无分别地运转，如是运转之心。又，安住于身时，亦应安住，无有平等之分别念，如须弥山般稳固。无论缘于何物，皆如少女之梦般不可言说，安住于平等中。于名言中假立之诸法，显现如幻术、魔术，然应清晰了知其无自性。于此，通常智慧身多被解释为幻身，然此处乃指通达一切法如幻般空性，以及缘起性空双运之智慧，即通达一切智慧之总义幻身智慧。
English
The descent from all seventy-two thousand joys of the mind to the Avadhūta (Sanskrit: Avadhūta, meaning: one who has shaken off worldly attachments) is the very nature of the bindu. The basis of bliss, and bliss itself, is the melting bliss of dependence, which is the very nature of bliss. Great bliss is the great bliss of innate nature, which is the luminosity of meaning or the very nature of luminosity. The very nature of the wisdom body is that all beings appear like magical illusions, without inherent existence, yet appearances arise unceasingly from the collection of causes and conditions. Knowing the conventional and ultimate reality of things as they are, one should practice thoroughly in equanimity, without acceptance or rejection, knowing that all that appears as sorrow, i.e., suffering, and joy, i.e., happiness, is in reality nonexistent. Fear, the object of fear, and the actions and afflictions that cause fear are also known to be without inherent existence. One should also know that the bliss of nirvana and the path that leads to it are without inherent arising, yet cause and effect are unceasing. Thus, the yogi follows the nature of suchness, and the appearance of wisdom arises. All appearances of beings are seen as reflections of the moon in water. All sounds heard are no different from echoes in rocks, and they truly merge into one essence. The wandering thoughts of one's own and others' minds are like mirages on a barren plain. Eating and drinking are like the sky, without inherent existence. When one smells odors, their nature is nonexistent, like the scent of flowers in the sky. Just as the moon and sun revolve without conceptualization, so does the mind revolve. Also, when the body abides, one should abide, without conceptualizations of equality, like Mount Meru, steadfast. Whatever one focuses on, it is inexpressible, like a young woman's dream, and one abides in equanimity. All phenomena nominally designated are like illusions and magic tricks, appearing but without inherent existence, which is clearly understood. In general, the wisdom body is often explained as the illusory body, but here it refers to the wisdom that understands all phenomena as illusory emptiness and the union of dependent arising and emptiness, that is, the wisdom of the general meaning of the illusory body, all wisdom.