English
Through examination, the wisdom of self-liberation arises, like a jewel, it does not change. Like this, from the definitive prophecy of the oral instructions, it says: As a method of realization, what does it symbolize? In reality, it is the clear light of wisdom. The essence is completely separate, unmixed, and perfect. What is expressed is uniquely the same. The essence of definitive meaning is unique. Like this. The meaning of 'meeting' is: Using the symbolic method of the definitive meaning nectar oral instruction, which is like a razor, all the conceptualizations of the three ways of arising are cut off at once. Without relying on what is produced by causes and conditions, but abiding in itself, the three kayas are naturally present, without alteration, entering into its own nature. Therefore, without any other interval, realization dawns simultaneously. This is what is said. In the Wisdom Secret Lamp, it says: This true king of oral instructions is like a razor-like lineage of precepts. It benefits a few out of hundreds of thousands of people, arising and abiding in the mind. The oral instruction lineage that does not depend on anything, the wisdom of union is to be understood according to its own nature. Without relying on cause and condition, it is the spontaneous outpouring of the power of meeting. The three kayas, the fruit, are naturally present. Wisdom is naturally present, unadulterated. This is the blessing upon oneself. Like this, from the definitive prophecy of the oral instructions, it says: Not going beyond that, controlling the mind. The five signs and the names that follow, ego-grasping, other-thoughts, continuous and restless. Not just a general overview, but illusory, free from elaboration, self-knowing. In the meeting, it happens suddenly, returning to the three kayas, and drawing a line. Self-liberation, meeting, keeping it as it is. This is what is said. The title of the chapter is: In the Treasure of Entrusted Jewels, "The Chapter on Showing the Nature of the Great Bliss of Abiding," which is the separate explanation of the first section. The meaning of the chapter is: In the Tantra of Great Clarity, Free from Elaboration, it says, the so-called "Chapter of Lineage" is: Each of its boundaries and not mixing with other dharmas, mainly explaining the meaning of what it symbolizes. The meaning of all "sections" is to understand that the meaning of the chapter and the basis of the arising of meaning are uninterrupted. As it is said. Second, the way of being deluded by not realizing that, and wandering with the suffering and the disease of effort. The essence of how delusion arises from the nature of meaning is identified. Using examples to show the way the habits of delusion cloud the appearance of self-nature. In that way, separately explaining the characteristics of the categories of delusion. Divided into three parts, the first part is: The spontaneously arising five, etc., verses.
Chinese
二者通过教导来阐释：从大乐周遍的禅定中，未作修饰的心之虚空中，自生智慧之义显现，上下四方普遍照耀。唯一法界中一切皆明，见闻觉知，于觉性之面所显现的一切，皆从无处生起，无有显现亦无有消减。如是说。于《智慧秘密》中说：未作修饰自生智慧者，于自生五智显现时，以颠倒错乱之念，未证悟为智慧本身，却见为五种真实执着。五种执着的果实，即显现为三界有情。如是所说，无有能作的因缘，五种自生智慧恒常自显现，然而是自己不认识自己。何以故？譬如象征的珍宝，因无有诀窍的因缘故而不认识。于何处不认识呢？即于自生智慧本身不认识，是为俱生。执着于此为我，则由遍计所生的无明之结难以解开，变得非常紧密。由此力量，也显现为其他。从二者的部分，执着的遍计分别成熟为五毒。内在以种子之自性，具有五毒之部分，众多根本和近分的烦恼存在，由彼等完全策动的行之业，善业、非善业和不动业三种，或者说身语意的三种业之花在外部开放，暂时的果报由六道众生中的三种所成就，因此常被四魔等附加显现的痛苦所困扰。导师天王说：不住于处，远离决定之缘，自己不认识自己，虽处于实义，却被自性所欺骗。于自性执着，显现为他者，分别种种不同。从部分产生五烦恼之魔，法性离戏如被斩断般蔓延。以行之力量取舍五蕴，如幻之相具有相状。生命之流依赖而能量耗尽转移，不变如被斩断般四水存在。由分别念执着为他者，以欺骗之笔切断成就，以四者染污菩提心，被痛苦勤作之病所折磨。如是说。第二，以“自显现纵然”等一句偈颂来阐释。
English
The second is explained through teachings. From the meditation of Great Bliss, from the heart-center of the unconditioned mind, the meaning of self-arisen wisdom dawns, spreading throughout the upper and lower directions. In the single space, all is clear, and whatever appears to the face of seeing, hearing, remembering, and knowing arises from the one without location. There is no appearance and no diminution. Thus it is said. In the Wisdom Secret, it is said: Unconditioned, self-arisen wisdom is the appearance of the five self-arisen wisdoms. Through inverted thoughts, it is not realized as wisdom itself, but seen as five true attachments. The fruit of the five attachments is the appearance of sentient beings in the three realms. As it is said, without cause or condition, the five self-arisen wisdoms are always self-appearing, but one does not recognize one's own face. Why? Because, like a symbolic precious jewel, one does not recognize it without the condition of instruction. Where is it not recognized? It is not recognized in the self-arisen wisdom itself, which is called co-emergent. By grasping onto this as self, the knot of ignorance that is completely imputed is difficult to untie and becomes very tight. Through this power, it also appears as other. From the parts of these two, the grasping, completely imputed afflictions ripen into the five poisons. Inside, with the nature of seeds, possessing the parts of the five poisons, many root and secondary afflictions reside. The karma of actions completely stirred by these is of three types: virtuous, non-virtuous, and immovable. Or, the flowers of the three karmas of body, speech, and mind bloom outwardly. The temporary result is accomplished by three of the six realms of beings. Therefore, one is always threatened by the suffering of incidental appearances such as the four maras. The teacher, King of the Gods, said: It does not abide in a place, it is free from definite conditions, one does not know one's own face, although it abides in meaning, it is deceived by its own nature. Grasping onto self, it appears as other, distinguishing various differences. From the parts arise the demons of the five afflictions, the nature of reality, free from elaboration, spreads as if cut off. Through the power of action, the aggregates are taken, the illusory form is adorned with signs. The stream of life depends on it, and energy is exhausted and transferred. The unchanging, as if cut off, the four waters exist. By grasping onto others through conceptualization, the attainment is cut off by the deceiving pen. The four defile the mind of enlightenment, tormented by the disease of striving for suffering. Thus it is said. Secondly, it is explained by one verse, beginning with "Although self-appearing."
Chinese
虽然是实相法性自然之显现，但自己不认识自己，执著为我的强大之分，在此分上，由能分所安立的业和烦恼等的种子逐渐形成，譬如白布搭成帐篷，污垢逐渐形成一样。如是，在《中观根本慧论》中说：法性自光显现中，以分别执著之显现夺人心，错乱之境是细微之业，遮蔽且自显不净。因此习气潜伏，细微尘埃之分，流动且仅是执著。由细微而变细微之识，生出分别念，成为能取所取二分。细微尘埃智慧之显现止息，境识直接显现。如是。第三，如是分别错乱之相，分别定义而确定显示。以执著而错乱的六道众生，以及以因缘而错乱的内外宗义之解说二者。首先，以业风猛烈等一颂来显示：依靠执著分别，以具漏之三业的动摇，使行蕴思惟之风变得猛烈，以其能力之威力，执著六道众生之轮，由业力反复推动，故称为轮回。如是说：以贪爱、有、无明之力量，众生们，人与天与恶趣三种，于五道中不善巧地流转，譬如陶匠转轮。如是。又，《中观根本慧论》中说：无明等十二支，变成十二类众生之来源。其内部分是产生的身体，蕴等和界等，以及处等聚集于业之集合。从无量烦恼之集合中，收集众生身体之分别念集合。从众多缘起之集合中，产生不相似之色等差别。如是所说，内外十二缘起，在器情世界中，以细微粗大和数量多少而流转之相，譬如水车之轮一样，持续不断，且对这些难以分离而执著，成为牢不可破。因此，在《宝性论》中也说：存在和不了解，前后不住最初
English
Although it is the appearance of the natural state of reality, one does not recognize oneself, and the powerful division of clinging to self gradually forms the seeds of karma and afflictions established by the divider on this division, just as dirt gradually forms on a white cloth tent. Thus, in the Madhyamaka-karika it says: From the appearance of the self-radiance of reality, the appearance of conceptual clinging steals the mind, the object of delusion is subtle karma, obscured and self-appearance is impure. Because of this, the latent habit itself, the subtle and dust-like parts, move and become merely clinging. From the subtle to the subtle changing consciousness, discriminating thought arises, becoming the two parts of grasper and grasped. The appearance of subtle dust wisdom ceases, and object-consciousness appears directly. Thus. Third, thus distinguishing the characteristics of such delusions, defining and definitively showing them. The six realms of beings deluded by clinging, and the explanation of the internal and external tenets deluded by conditions. First, it is shown in one verse such as the violent wind of karma: Relying on clinging and discrimination, the wind of formation and thought becomes violent due to the movement of the three contaminated karmas, and by the power of its ability, the wheel of clinging to the six realms of beings is repeatedly driven by the force of karma, hence it is called samsara. As it is said: By the power of craving, existence, and ignorance, beings, humans, gods, and the three evil destinies, unskilledly wander in the five realms, like a potter turning a wheel. Thus. Also, in the Madhyamaka-karika it says: The twelve limbs such as ignorance, become the source of twelve kinds of beings. The inner part of it is the body that arises, the aggregates and the realms, and the sources gather in the collection of karma. From the collection of immeasurable afflictions, the collection of conceptual thoughts of the bodies of beings is collected. From the collection of many interdependent originations, dissimilar forms and other distinctions arise. As it is said, the twelve interdependent originations, internal and external, in the vessel and essence world, revolve in subtle and coarse parts and in large and small numbers, like the wheel of a water wheel, continuously, and clinging to these that are difficult to separate, becoming unbreakable. Therefore, in the Ratnagotravibhāga it also says: Existing and not understanding, not dwelling before and after the beginning.
Chinese
无有。超越了限度，也脱离了终极。恒常不息地转动着轮。如水桶传递的轮子一样。内外十二处力量不断重复。虽非实有，却如实显现。如因缘搅动的诸根。在无明的泥潭中，以烦恼五毒为基础。各种痛苦的罪过逼迫着。解脱大乐已失去生命。如是说。 珍珠鬘中说： 如此不识无实性，于蕴界及处，以能取所取执持之，于轮回中长时住。于三界之房屋中，堕入人与形之牢狱。为无明业之铁所系缚。远离自生之明灯。为轮回之黑暗所覆盖。耽着于贪欲咸味。为愚痴之索紧紧束缚。为嗔恚之火热所煎熬。为我慢所蒙蔽。为嫉妒之门闩所困。为愤怒等军队所围绕。以忆念思维为左右依靠。以能取所取之索生后系缚。先后习气沉入泥中。与异熟紧密相连。以业为母子相连。如从一至一之水桶。取善恶次第之身。于各自之族类中生。于我执之上猛烈执着。沉入痛苦之海深处。恶趣之铁钩抓住心。自缚自解烦恼敌。地狱众生视粪为水。饿鬼众生饥渴难耐。旁生众生如处迷雾。人众视蕴界，处及五大为实有。彼亦有苦乐舍受。阿修罗众执持兵器。天众享受欲妙。如是说。 第二，由因缘而迷乱，讲述内外道之宗义。分为略说和广说。首先是略说： 因缘所生三轮与八乘。 这一句偈颂表明，由于导师和教法的因缘，导致对轮回的理解产生偏差，从而误入歧途的三种外道，以及执着于部分教义的八乘，虽然对某些方面有所领悟，但并未真正领悟到究竟的真谛。