Chinese
真实地展示了量和特征的定义，以及将道路的关键点融入自身。首先，通过两个偈颂和一个诗句来展示“无垢”等。因此，如果在没有习气污垢的状态下熟悉它，那么我执、偏见和弱点这三者将会消失。远离取舍的行为、粗暴的行为和傲慢的行为这三者。在看似具有证悟的信心，但实际上又像幻觉一样没有自性的状态中，通过习惯和熟悉，将会忘记术语，接近解脱。对外在和内在的事物执着变小，对错误的显现感到惊讶，因为慈悲众生而不传播轮回，怀着利他的心，所以具有伟大。因此，对外在身体显现，对内在气息显现，自己的体验的温暖，以及对他人的显现的征兆出现，从而圆满了修行的次第。因此，密咒海的精华，被视为至高无上的珍贵法藏，持有取之不尽的宝藏，宝藏的主人自己在续部中宣说。在《圆满智慧》中说：与虚空同等的自生智慧，没有超越三时而存在。从自生智慧的坛城中，成就如珍宝般的光芒显现。还有，在《智慧秘密》中说：所见各种各样的觉性体验，最初安住的禅定，用水流湍急的例子来表示。水流的快慢就像水流一样。第二种是不动摇的，像大海的深处一样不动摇。第三种和第四种是果的体验，平等性智慧自然成就。显现和分别念不作任何表示，舍弃一切念头的智慧本身。因为把握住了，所以舍弃了勤作的疾病，安住在自然而然的状态中。等等，这些都已展示，详细内容可以从《禅定体验之灯》中了解。如何行走的规则也在其中：通过修习和习惯最终会改变，就像用思想抓住的心一样，全部耗尽之后，无分别智慧达到最清晰的境地。在不变之心的永恒中，放置自生智慧的灯芯。不要因为念头的缘故而失去它，就让它自然地处于那个限度中。还有，《破斥论》中说：从要点中产生的显现本身，习惯了
English
The actual demonstration of the definition of signs and measures, and the integration of the key points of the path into oneself. First, it is shown by two verses and one line, such as "without impurity." Thus, if one becomes familiar with it in a state free from the impurity of habitual tendencies, the three—self-grasping, bias, and weakness—will subside. One will be free from the three—the behavior of acceptance and rejection, coarse behavior, and arrogant behavior. By becoming accustomed to and familiar with the state that appears to have confidence in realization but is actually like an illusion without inherent existence, one will inevitably forget terms and approach liberation. Attachment to external and internal objects will diminish, and one will be amazed by illusory appearances. Because of compassion for sentient beings, one will not propagate samsara, and with a great altruistic mind, one will possess greatness. Thus, the appearance to the external body and the appearance to the internal breath, the warmth of one's own experience, and the signs of appearance to others will arise, thereby perfecting the stages of experience. Therefore, the essence of the ocean of secret mantras, regarded as the supreme and precious Dharma treasury, holding an inexhaustible treasure, is spoken in the tantras by the treasure's owner himself. In the Perfection of Wisdom, it says: The self-born wisdom equal to space abides without passing through the three times. From the mandala of self-born wisdom, accomplishments arise like precious light. Also, in the Secret of Wisdom, it says: The various experiences of awareness that are seen, the samadhi of the first abiding, are shown by the example of a rushing stream. The speed and slowness are like the flow of water. The second is immovable, like the depths of the ocean, it does not move. The third and fourth are the experiences of the fruit, the wisdom of equality is spontaneously accomplished. Appearances and conceptual thoughts are not shown in any way, the wisdom itself that abandons all thoughts. Because it is grasped, the disease of effort is abandoned, and it is placed in a spontaneously abiding state. Etc., these have been shown, and details can be learned from the Lamp of Meditative Experience. Also, the way of walking is as follows: From that very source: Through practice and habit, it will eventually change, just like the mind grasped by thought, after it is completely exhausted, non-conceptual wisdom reaches the ultimate clarity. In the unchanging eternity of mind, place the wick of self-illuminating wisdom. Do not lose it due to the cause of mindfulness, but let it naturally be within that limit. Also, in the Refutation, it says: The manifestation itself that arises from the key point, accustomed to
Chinese
以……的力量摧毁错觉，以自性清净而无散乱，以恒常安住而无分离，以自显现故而念头止息，于风息灭之智慧本体中行持。以此与此无别，断绝六道之路的延续。如是说。不仅如此，对于最初的业者，如何次第依赖三种智慧和五道，在《智慧明灯》中说：最初以听闻之智慧，断除内外诸法的增益，中间以思惟之智慧，使彼义在相续中熟悉，最后以修习之智慧，摧毁执我的烦恼。在资粮道，对具相的上师，以三种欢喜供养，在加行道，以上师的教言，双运止观，在见道，以五眼清净，见自心无生，在修道，以三种三摩地，使本来的意熟悉，在究竟道，二障灭尽，使诸法耗尽。我是方便的造地者，寻求解脱道者来此路。如是说。第二是，安住之法等，以一个偈颂和两句来阐述，也就是在《智慧圆满》中说：受持智慧圆满之发心，具戏论之心者用于意义，非自住之觉性，不随顺符号门之分别念，于大乐秘密之轮中，以无二之自性，非有法非法性，凡以欲望之心所用者，只是对下劣之心宣说。如是说。安住之法不可言说之大，不住于以名称表示，因此，金刚萨埵大虚空中说：容易且困难，以容易故而困难，不现前安住而普遍，仅仅以名称表示此，金刚萨埵未曾全部宣说。如是说。在《智慧圆满》中说：如明镜中之影像，以金刚秘密之教言，觉性之智慧普贤，见于无字之义。如是说。无二如实之体性，不杂而圆满通达之义，是因为从非彼之反面解脱的缘故。从前者说：智慧圆满之自性，是全舍弃全之本体者，此多执着的分别念，菩提心
English
By the power of ...... illusions are destroyed. By the purity of self-nature, there is no distraction. By constantly abiding, there is no separation. Because it is self-appearing, conceptual thoughts cease. Practice in the wisdom essence where the winds dissolve. By being inseparable from this, the continuum of the paths of the six realms is severed. Thus it is said. Moreover, regarding how those with initial karma rely on the three wisdoms and five paths in sequence, it is said in the "Lamp of Clear Wisdom": Initially, with the wisdom of hearing, cut off the superimpositions on outer and inner dharmas. In the middle, with the wisdom of contemplation, familiarize the mindstream with that meaning. Finally, with the wisdom of meditation, destroy the afflictions of self-grasping. On the path of accumulation, make offerings to the qualified lama with the three kinds of satisfaction. On the path of preparation, through the lama's instructions, unite shamatha and vipashyana. On the path of seeing, with the purification of the five eyes, see the unborn nature of one's own mind. On the path of meditation, with the three samadhis, familiarize the innate mind. On the path of culmination, with the exhaustion of the two obscurations, bring all phenomena to exhaustion. I am the land-maker of skillful means; those seeking the path of liberation, come to this path. Thus it is said. Secondly, the explanation of the nature of reality, etc., is presented in one verse and two lines. That is, in the Perfection of Wisdom: Hold the mind of the Perfection of Wisdom. Those with elaborating minds apply it to meaning. Not the self-abiding awareness, do not follow after the conceptualizations of symbolic gates. In the wheel of great bliss and secrecy, with the nature of non-duality, neither phenomenon nor suchness. Whatever is applied with the mind of desire, is merely taught to an inferior mind. As it is said. The great inexpressible nature of reality does not abide in being designated by names. Therefore, it is said in Vajrasattva Great Sky: It is easy and difficult; difficult because it is easy. It does not manifestly abide, but pervades everywhere. Vajrasattva has not fully spoken of designating it as "this" by name alone. As it is said. In the Perfection of Wisdom: Like reflections in a clear mirror, with the secret instructions of Vajra, the wisdom of awareness is Samantabhadra. See it as the meaning without letters. As it is said. The meaning of realizing the undifferentiated, suchness nature, unmixed and perfectly complete, is because it is liberated from the opposite of being not that. From the former: The nature of the Perfection of Wisdom is the essence of abandoning all and the basis of all. This conceptual thought of many grasps is bodhicitta.
Chinese
该如何述说呢？并且，从灌顶之界中说：外在内在所安住的，所有意义全部具备。一切皆无舍弃之基础，因为那即是意义之故。如是教诲，因此，需以自问自答的方式，以智慧之眼确定大解脱之意。如虚空大中说：自然成就之大乐，以无与伦比之智慧，以自力从觉性中，法性不会从其他产生。并且，从智慧圆满中说：若不认识自心之显现，亦不会见到自生。因此，智慧圆满之义，以自明之乐来认识。并且，从狮子力圆满中说：从自显方便之王中，力量之觉性不停止，询问自己的智慧。无所缘之禅定，在无作无寻之状态中询问。境光明初始无有之心，询问完全清净之界。此乃显示为意之意义。如是。因此，按照顺序，忆念以表诠义传承的上师，以何种词语来表达，是无法言说的。对于任何平等的事物，除此之外又该如何表达呢？与意义不相违背是相同的。对自己说吧，殊胜之子们。如是教诲。第三，区分修与不修的过患与功德，从而辨别差别。显示安住于证悟串习的利益，从而生起欢喜。显示不如是安住的过患，从而教导必须修持。分为二者。第一，以如是懒惰等二偈颂显示。如上所说，对于如此重大深奥的决定秘密，不勤奋的懒惰以及一切世间散乱全部舍弃，从不专注于所缘境的状态中，恒常安住于思虑之义，若能如此，从无数劫中所积累的，罪恶和遮蔽的黑暗中漂泊的习气污垢全部清净，意义的实况完全清净的大海，从那清澈之中，如意满足无量愿望，因此功德无尽的珍宝，在自己身上显现，从而自身解脱于大乐之中，调伏所化众生之
English
How can it be expressed? And, from the realm of empowerment, it says: Whatever is situated externally and internally, may all meanings be fully possessed. There is no basis for abandoning everything, because that is the meaning. Thus, it was taught, therefore, the essence of the Great Liberation must be ascertained with the eye of wisdom by questioning oneself. As it says in the Great Sky: That spontaneously accomplished great bliss, with incomparable wisdom, through the power of one's own awareness, the nature of reality will not arise from anything else. And, from the Perfection of Wisdom, it says: If you do not know the manifestation of your own mind, you will not see the self-arisen either. Therefore, understand the meaning of the Perfection of Wisdom through the bliss of self-awareness. And, from the Perfection of the Lion's Strength, it says: From the king of self-appearing means, the awareness of power is unceasing, ask your own wisdom. The samadhi without object, ask in the state of being free from action and seeking. The mind of the clear object, which is primordially without beginning, ask the completely pure realm. This is shown as the meaning of intention. So it is. Therefore, in sequence, remembering the guru who transmits the meaning through symbols, what words can express it, it is impossible to say. For anything that is equal, how else can it be expressed? It is the same as not contradicting the meaning. Tell it to yourself, you excellent children. Thus, it is taught. Third, distinguishing the faults and merits of meditating and not meditating, thereby clarifying the distinctions. Showing the benefits of abiding in realization and familiarization, thereby arousing joy. Showing the faults of not abiding in this way, thereby advising that one must meditate. Divided into two. First, it is shown by two verses such as laziness. As mentioned above, abandoning all laziness and worldly distractions that do not strive for the profound secret of such great meaning, and constantly abiding in the meaning of contemplation from a state of not focusing on the object of focus, if one can do so, all the habitual impurities that have accumulated from countless eons, wandering in the darkness of sins and obscurations, will be purified, and the great ocean of the reality of meaning will be completely purified, and from that clarity, fulfilling limitless wishes as desired, therefore the inexhaustible treasure of qualities will manifest in oneself, thereby liberating oneself into great bliss, taming the beings to be tamed.