Chinese
不依赖于因缘而期望。༈。还有，以大乐的宗派为偏颇的禅修，是因地法界和果位智慧的持有者。因此，大乐也只是言辞，与特征相分离。不是真正达到最究竟、未造作的境界。༈。在金刚崖洞的腰部，因为没有精华，所以在水树的根部有母水牛。即使送来酸奶，也只是像没有精华的油一样，即使获得自己的位置，最终也不会达到目标。༈。不理解胜宝所交付的宝藏的实相，执着于此，是错误的篇章，即第二章。༈。例如，像拘萨罗国的国王光明王一样，凭借自己的福德，父亲交付了用之不竭的巨大宝藏。那么，慈悲的上师将安住在自己心性中用之不竭的功德宝藏传授，那是什么呢？༈。第一章所说的八种知识，即“暂时有八种所知”中的这八个数字。༈。为了不欺骗证悟法性之义，以三量中的第一量——圣言量，产生信任。以三种理证进行观察，以比喻为例证，以三者证悟普遍相，对于具有暖相者，由珍贵的上师通过耳传授教言，从而直接显示法性自身的特征。༈。对于智慧和根器低下但具有信心的弟子，通过适合其智慧的方便大传承的八种教法进行引导，即言语与所表达的意义不符，而意指其他意义的言辞。例如，为了将孩子从悬崖边拉回来，说“老虎来了，给你宝石”等等。正义和不了义的区别是：༈。对于具有根器者，以完整显示无为的圣言，真实且确定地表示，从而直接引导到意义上的三种圣言。通过迷途之处、所表达之义、实相、心性的本然状态而进入的是不了义。直接进入的是了义。区分的方法是婆罗门教义，复述自己的教义是国王的传承，直接显示自解脱的是口诀的传承，以这三种言辞产生信任。༈。觉性自明之性，以及觉性的自性显现一切，以及大自在光明空性
English
It is desired not to depend on conditions. ༈. Furthermore, meditation with the bias of the Great Bliss view is the holder of the cause, the sphere of reality, and the fruit, wisdom. Therefore, even Great Bliss is just words and is separated from characteristics. It is not truly reaching the most ultimate, unconditioned state. ༈. In the waist of the Vajra Cliff Cave, because there is no essence, there is a female buffalo at the root of the water tree. Even if yogurt is brought, it is just like having only oily essence, and even if one attains one's own ground, one will not reach the end. ༈. Not understanding the reality of the precious treasure entrusted, and clinging to it, is the chapter of error, the second. ༈. For example, like King Clear Victory of the country of Kosala, through the power of his own merit, his father entrusted him with a great treasure of inexhaustible enjoyment. So, what is it that the kind lama bestows, finding the inexhaustible treasure of qualities residing in one's own mind? ༈. The eight knowable things mentioned in the first chapter, that is, the eight numbers in "For the time being, there are eight knowable things." ༈. In order not to deceive the meaning of realizing the nature of reality, by the first of the three valid cognitions, the testimony of scripture, generate trust. By examining with three reasons, exemplifying with examples, and realizing the general aspect with three, for those with warmth, the precious lama transmits the instructions through the ear, thereby directly showing the nature of reality itself. ༈. For that student who is weak in intelligence and fortune but has faith, guiding through the eight teachings of the Great Method lineage that are suitable for their intelligence, that is, words that do not match the expressed meaning, but indicate other meanings. For example, in order to pull a child back from the cliff, saying "A tiger is coming, I'll give you a jewel," and so on. The difference between provisional and definitive meaning is: ༈. For those with fortune, with the scripture that fully shows non-action, truthfully and definitely indicating, thereby directly guiding to the meaning, are the three scriptures. Entering through the place of straying, the meaning expressed, reality, the very nature of mind, is provisional meaning. Directly entering is definitive meaning. The method of distinguishing is the Brahmin teachings, reciting one's own teachings is the lineage of kings, and directly showing self-liberation is the lineage of pith instructions, generate trust with these three words. ༈. The nature of awareness, self-illuminating, and the nature of awareness appearing as anything, and the great self-nature, appearance and emptiness.
Chinese
无有差别。 虽然显现为多种多样，但未曾偏离实相，这即是自性之理。无论显现为何种边际，都不能因此成立任何法性之义。因为不是成立在任何一个边际上，所以显现为任何一个边际也并不确定，因为觉性未被边际所遮蔽而显明。 不谬误、无造作、自然而然的法性之理是： 不是在外境中成立，内在觉性中也未中断。不是从境与识二者之中、从心中产生，而是自显现本身。本体本初智无有因缘而自显现。 外不舍弃所取之境，内不阻止能执之心。觉性之本初智不依赖于因，而显现为任何事物。 大自在显空无别的理是： 显现大乐无勤作，以及无有对境且自明智超越能诠的空性二者无有差别。 通晓一切法皆为菩提心明点独一， 从中远离了其他显现以及好坏之分别念，因此，名之为大自在。 显现为外境的，如水显现为波浪一般，自显现之境法界本身即是清净之因。从中，有境之觉性，不分别之本初智，显现为果。法界为因，本初智为果，二者体性并非二者，而合一，因此能所之边自然解脱。不舍弃能所，不修持明点独一，依靠理而观察，便能与法性之义相遇。 例如，迷乱的心将绳子看成蛇，绳子是体性，绳子的特征不是蛇。 蛇的执着所产生的觉识不是真实的，如同此处的承诺一样，虽然显现为三种产生方式，但不是真实的。 每个符合实相的功德之例，如虚空、珍宝、伟大、大海等， 在意义和二元对立的某些方面都一致，如无有偏颇、不分别和满足希望等。 经、理、譬喻都只是为了理解共同意义的方面而存在，因此作为能知而存在。 法性自身的特征是自证智。 通过珍宝传承而显现
English
There is no difference. Although appearing in various ways, it does not deviate from the true nature, which is the very reason for its own nature. No matter what kind of boundary appears, it does not establish any meaning of Dharma nature. Because it is not established on any one boundary, it is not certain that it appears on any one boundary, because the awareness is clear without being obscured by boundaries. The reason for the unerring, unadulterated, and natural Dharma nature is: It is not established in the outer environment, nor is it interrupted in the inner awareness. It does not arise from the two, object and consciousness, nor from the mind, but is self-manifestation itself. The essence of primordial wisdom is self-manifesting without cause or condition. Externally, it does not abandon the object of grasping, and internally, it does not prevent the mind of clinging. The primordial wisdom of awareness does not depend on causes, but appears in everything. The reason for the great self-nature being inseparable from appearance and emptiness is: The appearance of great bliss without effort, and the emptiness that is without object and beyond self-awareness, are not different. Knowing that all dharmas are the single bindu of the mind of enlightenment, Because it is free from all other appearances and discriminations of good and bad, it is called the Great Self. Those that appear as objects are like water appearing as waves, and the realm of self-appearance is the pure cause. From this, the consciousness of the object, the non-conceptual primordial wisdom, arises as the result. The realm is the cause, and the primordial wisdom is the result. The two natures are not two, but united as one, so the extremes of grasping and clinging are naturally liberated. Without abandoning the grasped and the grasper, without practicing the single bindu, relying on reason and looking, one will meet the meaning of Dharma nature. For example, when a confused mind sees a rope as a snake, the rope is the nature, and the characteristic of the rope is not a snake. The consciousness that arises from the clinging to the snake is not true, just like the promise here, although it appears as three ways of arising, it is not true. Examples of qualities that conform to the true nature, such as the sky, jewels, greatness, and the ocean, All agree in some aspects of meaning and duality, such as impartiality, non-discrimination, and fulfilling hope. The scriptures, reasons, and metaphors all exist only to understand aspects of the common meaning, and therefore exist as knowable. The characteristic of Dharma nature itself is self-awareness. Manifest through the precious lineage.
Chinese
什么是认识的方法呢？ 拥有权势传承、口诀成就的四条河流 непрерывной 上师，对于能够继承佛陀血统、拥有阿底 йоги 资质的弟子，那个本基习气完全清净的地方，与七种集合共同具备，与贪欲融为一体的结合意义上，以证悟的巨大把握，通过三次相遇，指示唯一的明点。 ༈ 在一座大城市里，有八个门，在五根门之外。 ༈ 五根所显示的境之女儿，色、声、香、味、触五者，携带令人满意的 качества 美丽1、悦耳2、香甜3、美味4、柔顺5，以美丽的姿态向其展示。 ༈ 在那个门内，对于五种门卫的识。 ༈ 每一个都有四个由心所生的儿子，哥哥是： 拥有证悟巨大把握的国王，如果不错误地站立，就会安住，因为不执着显现，不寻找幻象，而享受任运自成的境界。 第二个儿子像婆罗门一样，是粗糙的分别念者，享受清净与不净、希望与怀疑的境界。 第三个儿子像工匠一样，思维是细致的智慧，享受好坏与美丑的境界。 第四个儿子像判决者一样，安立名言，享受判决、贸易的境界。 ༈ 哥哥能够控制并降伏三个弟弟，如果我是站立的国王，那么你们三个弟弟也像我一样，父亲的显现是相同的幻象，不要安住于行为、方法、证悟、思维、安立名言这三者，要像我一样转变。 打破执着于门常的执着，清扫周围的地面，取出消除贫困污垢的如意宝水，享用后，树立起工艺制作的胜幢。 五门的五境，国王都作为不分别显现的领地来接受。 因为没有其他臣民，所以国王的名称也解脱了。 ༈ 因为没有心，所以是唯一的明点。 ༈ 一是外五门与内烦恼意二者之间的门，意的根门。 ༈ 对于预言未来和谈论过去的两个女儿，声音像梵天之音一样悦耳，像永恒传承的大梵天一样精通。 两个女儿迷惑心意，迷失于众多事务中。 ༈ 在门内，门卫是意的识。
English
What is the method of knowing? ༈ That holy guru, who has an unbroken lineage of the four rivers of empowerment, transmission, and accomplishment, to the disciple who is able to inherit the lineage of the Buddhas and possesses the fortune of Ati yoga, that place where the alaya and habitual tendencies are completely purified, possessing the seven aggregates together, in the meaning of union mixed with attachment, with great confidence of realization, through the three encounters, he points out the single bindu. ༈ In a great city, there are eight gates, outside the gates of the five senses. ༈ The daughters of the sense objects, the five forms, sounds, smells, tastes, and textures, carrying the qualities of desire: beautiful1, pleasant2, sweet3, delicious4, and smooth5, present them with beautiful appearances. ༈ Inside that gate, for the five gatekeeper consciousnesses. ༈ Each one has four sons born from the mind, the elder brother is: The king who possesses great confidence of realization, if he stands without error, abides, because he does not grasp at appearances, does not seek illusion, and enjoys the realm of spontaneous accomplishment. The second son, like a Brahmin, is a coarse conceptualizer, enjoying the realm of purity and impurity, hope and doubt. The third son, like a craftsman, thinking is detailed wisdom, enjoying the realm of good and bad, beauty and ugliness. The fourth son, like a judge, establishes names, enjoying the realm of judgment and trade. ༈ The elder brother is able to control and subdue the three younger brothers, if I am the standing king, then you three younger brothers are also like me, the father's appearances are the same illusion, do not abide in action, method, realization, thinking, and establishing names, transform like me. Break the attachment to grasping at the gate's permanence, sweep the surrounding ground, take the wish-fulfilling jewel water that removes the stains of poverty, enjoy it, and erect the victory banner of craftsmanship. The king accepts the five objects of the five senses as the domain of non-conceptual appearance. Because there are no other subjects, the name of the king is also liberated. ༈ Because there is no mind, it is the single bindu. ༈ One is the gate between the outer five senses and the inner afflictions and mind, the root gate of the mind. ༈ For the two daughters who prophesy the future and discuss the past, their voices are as pleasant as the sound of Brahma, as skilled as the great Brahma of the eternal lineage. The two daughters bewitch the mind and are lost in many affairs. ༈ Inside the gate, the gatekeeper is the consciousness of the mind.