English
Although the meaning of accomplishing wisdom is immeasurable in its aspects, it is ultimately singular. I, Manjushri Mitra, from beginningless time, Have been separated from the treasure within me, the wish-fulfilling jewel that grants all desires, The supreme and holy Guru, an emanation surpassing others, entrusted or bestowed his own treasure upon me, Relieving the suffering of poverty and bestowing effortless bliss, his kindness to me is immense. By the light of realization, oneself blazes like a flame, radiant and clear, To the actual son, the king of gods, and the lineage son, those fortunate beings of the future, By well-bestowing the meaning realized by oneself and dispelling the darkness of ignorance, as a means to liberate from delusion, The essence of accomplishing wisdom, dwelling in the understanding of the five aspects of reality, it is crucial to cultivate the mind with familiarity. Devoid of the effort of studying and traversing the path to be accomplished, the three Kayas of the fruition are great. However, although the fruition possesses qualities, the means of accomplishment relies on the virtuous path of diligent practice, If one cannot abide in this, even if one is skilled in the qualities of the fruition, speaking of them will not lead to accomplishment, For example, speaking of the qualities of a wish-fulfilling jewel does not fulfill desires and is meaningless. Therefore, regarding the four virtuous paths of diligent practice mentioned above, Adorned with the instructions that accomplish great meaning with little effort, and the authoritative words free from exaggeration or denigration, The essence of the definitive meaning is condensed into a single point and taught. From the realm of the gods, without obstacles, one has happily come to the human realm, well done, well done. Among these four dharmas, the story of entrusting one's own treasure is, As previously arranged, completely narrated. Before transcending the boundary of realized meaning, the method of realization through mindfulness: Regarding the knowable, the eight aggregates of consciousness along with the eight objects, With the mind engaged in the manner of abandoning and obstructing, and examined by conceptual thought, From the terminology of sound, measure, and reasoning, which draw towards each desired direction, Liberation from these depends on the words of the Victorious Ones and the instructions of the Guru, The measure of self-awareness experience that has come forth correctly without error. By this, moistening the meaning to be expressed, representing it with the expressing word, Aiming at the meaning that appears similar due to shared karma, and corresponding to it
Chinese
由名声所产生的音声，对于相续以寂静而显现执着的表示，用语言来表达，通过揭示基础和结尾的文字意义的差别，从而理解。将文字在聚集的状态下，归纳为表示本质的名称1。将这1聚集起来，从表示差别的词语聚集起来，归纳为表示进入和退出的语言意义。 其次，究竟的法性是自性空、体性光明、相状光明。与真谛的自成三重意义相关的词语，出自《成就明灯》：状态如何存在，即是具备、关联、良好、一致和获得。如是说。良好的音声，由于没有与所依的处所相违背、阻碍和不一致，因此以一致的道理执持真谛的意义。因此，以符合佛法的方式宣说，从而获得无畏，因此以道理产生果的能作者。依赖于名称的因，或者依靠因产生果。显现成就，因此对这些进行合理的论证。 其次，所知事物的法性，以意义而言，是自己的本质唯一。本体是现量。对于衡量者们来说，有什么需要观察的？有什么未见的其它部分？因此，通过见到事物，就能见到一切功德。如《释量论》所说。在远离增益而现量见到时，没有留下未见的其它部分。因此，凭借见到一个方面的征象，无法推断未见之物，而是现量的量。具备这个就是种姓决定。 其次，从现量之外，仅仅执持比量的征象的知识，也能够进入一切所知。对于这两者，也没有确定任何一个方面的要点。因此，进入其中的导师是体性自证智，而所要了解的本身就是幻化的相。出自《成就明灯》：如果变得不同，那么关联，智者永远不会希望。如是说。如果这两者没有关联，那么所知就无法被了解，而不同的关联也是不合理的。因此，从自性戏论的一切对境中解脱出来的人们，仅仅推断不混杂且完全圆满的总体相。通过思维和禅定的智慧，持续地理解并特别地发展，从而正直。它的自性
English
The sound arising from fame, the expression in words of the sign of clinging to the continuum with serenity, is understood by revealing the differences in the meanings of the letters of the base and the end. The letters, in their assembled state, are summarized into a name 1 that represents the essence. This 1 is assembled, and from the words that express the difference, it is assembled into the meaning of the language that expresses entry and exit. Furthermore, the ultimate Dharma nature is self-empty, its essence is clear, and its appearance is light. The words related to the three meanings of the true meaning, which are spontaneously accomplished, are from the 'Lamp of Accomplishment': How the state exists is to possess, relate, be good, agree, and obtain. So it is said. The good sound, because there is no contradiction, obstruction, or disagreement with the place of dependence, therefore, with the logic of agreement, it holds the meaning of the true meaning. Therefore, by speaking in accordance with the Dharma, fearlessness is obtained, and therefore, with reason, it is the agent that produces the result. Depending on the cause of the name, or relying on the cause, the result is born. Manifestly accomplished, therefore, these are reasonably argued. Furthermore, the Dharma nature of knowable things, in terms of meaning, is the only essence of oneself. The entity is directly perceived. For those who measure, what needs to be examined? What other unseen part is there? Therefore, by seeing the thing, all qualities are seen. As stated in the 'Commentary on Valid Cognition'. When directly seeing without imputation, there is no other unseen part left. Therefore, by relying on the sign of seeing one aspect, the unseen cannot be inferred, but is a direct measure. To possess this is to have a definite lineage. Furthermore, apart from direct perception, even the knowledge that merely grasps the sign of inference is capable of entering all knowable things. For these two, no essential point of one aspect has been determined. Therefore, the teacher who enters into it is the self-aware wisdom of the essence, and the thing to be known itself is an illusory appearance. From the 'Lamp of Accomplishment': If they become different, then the connection is never desired by the wise. So it is said. If these two are not connected, then the knowable cannot be known, and a different connection is also unreasonable. Therefore, those who are liberated from all objects of conceptual elaboration only infer the general aspect that is unmixed and completely perfect. Through the wisdom of thought and meditation, understanding is continuously maintained and particularly developed, thereby being upright. Its nature
Chinese
因为那是，所以没有差别。称为遍，称为关联。《成就之灯》中说：没有则不生，依赖关联。被认为是遍的自性。这样说。意为没有则必定不生。大多需要依赖自性之理，因为颠倒的力量、能力和技巧从无始以来增长。༈。证悟的方法也通过文字、名称和语句，虽然意义被表达，但意义并不存在于声音中，因此将所表达的意义置于自明的觉知之上，通过耳传的教诲，将要点降临并指示意义，从而证悟。༈。不散乱地安住于其上的方法是，对于那样的证悟，毫不怀疑地相信并确定，从而在不错误的认知中，不失去状态。《苏醒之路次第》第二品中说：如是见义༴ 这样引导。舒展而放松。确信安住于对此非常熟悉的把握中。༈。不超越它，而束缚于其中的方法是，对于境，以执持相状1的五种识，以及随之2而生起对名称的戏论的意，以及在阿赖耶识上，烦恼意3执着，并将剩余的蕴体视为他者的识之流，不是泛泛的观点，也不是仅仅看待一般意义，而是将显现如幻1，自性离戏2，体性自3明，相遇本身，通过未经修习的现量而突然产生，将境、名、心三者集中，并通过修习的现量来决断。三种生起方式各自返回，从而以三种相遇三身的方式安住于自性之中。证悟本身通过持续不断的忆念之诀窍而安住，即空性、光明和游舞之流。༈。以所知外器和内情所包含的诸法，难以确定地说这就是，因此安住于任何自性都不成立的状态，即空性从一开始就持续安住。༈。了知空性是自明的智慧，即照亮一切所知的太阳大光明。它一刹那也不停止地显现，即全知的智慧持续不断地安住。༈。空明的游舞是五大，以及道地的功德，暖相和证相和神通，以及胜者的
English
Because that is, there is no difference. It is called pervasion, it is called connection. In the 'Lamp of Accomplishment' it says: If there is not, it does not arise, dependent on connection. It is considered to be the nature of pervasion. It is said so. It means that if there is not, it will definitely not arise. Mostly, it is necessary to rely on the reason of self-nature, because the power, ability, and skill of reversal have increased from beginningless time. ༈. The method of realization is also through letters, names, and words, although the meaning is expressed, the meaning does not reside in the sound, so the meaning to be expressed is placed on the self-aware awareness, and through the oral instruction transmitted through the ear, the key point is descended and the meaning is indicated, thereby realizing. ༈. The method of abiding without distraction on it is to believe and determine without doubt in such realization, thereby in the unmistakable recognition, without losing the state. The second chapter of 'The Gradual Path of Awakening' says: Thus seeing the meaning ༴ guide like this. Stretch out and relax. Surely abide in the confidence of being very familiar with it. ༈. The method of not going beyond it and binding it in that state is to regard the five consciousnesses that grasp at characteristics 1 in the object, and the mind that arises with the proliferation of names following it 2, and on the alaya consciousness, the afflicted mind 3 clings, and the stream of consciousness that regards the remaining aggregates as other, not a general view, nor merely looking at the general meaning, but the appearance is like illusion 1, the nature is free from elaboration 2, the characteristic is self-aware 3, meeting itself, suddenly arising through uncultivated direct perception, concentrating the three objects, names, and minds, and deciding through cultivated direct perception. The three ways of arising return by themselves, thereby abiding in the self-nature in the way of encountering the three bodies in three ways. That realization itself abides through the key instruction of continuous mindfulness, that is, the stream of emptiness, clarity, and play. ༈. The phenomena contained in the outer vessel and inner essence of what is to be known, it is difficult to determine that this is it, so abiding in the state where no self-nature is established, that is, emptiness has been continuously abiding from the beginning. ༈. Knowing emptiness is the self-aware wisdom, that is, the sun of great light that illuminates all that is to be known. It appears without stopping for even a moment, that is, the omniscient wisdom continuously abides. ༈. The play of emptiness and clarity is the five elements, and the qualities of the path and ground, warmth, signs, and clairvoyance, and the victorious ones'
Chinese
身和宫殿和坐垫，眷属和教法和装饰和力量和神通和无杂染以及相好等等不间断地显现。之后，将嬉戏转为道用，坛城和修法，空行母的诀窍中阴时，自（1）他（3）解脱（2）并解脱他（4）。之后，错觉自性清净的处所是自明和自光，离戏的精要，取（1）得（1）时缓慢。之后，其慈悲调伏众生，金刚界的一切坛城中化现，是事续或双运续或瑜伽，或密宗内续的生起次第，大圆满邬努的所依之因，根本寂怒二尊，文殊身，莲花语，真实意，甘露功德，橛金刚事业，聚集母之法界，空行聚之所依，坛城即圆满。之后，修持也确定为坛城之形式，作为道的助伴，对此也有，定修是解脱道，因此（1）内，对无缘者保密，上门的脉和明点在身体内，因此（2）也极秘密下门的乐不分别难以证悟，（3）是佛的心。（4）外（1）和内（2）和秘密（3），（4）如是修持是不错乱自性，因此是真如，确定结合为四四。之后，大空性和悲心幻化和字是外三摩地，明而无分别安住，心间安住定光明，喉间受用一切定乐之所依，脐间是因之定，是内。母（彼）空性和父（一切）光明和合，具有乐空不二之明点是秘密之三。彼自性和相（一切）和种类（因）显现，无杂染而圆满的状态中安住是真如。之后，五大次第累积之上，观想宫殿如房屋和帐篷之形式是外。蕴身是尸陀林的宫殿，五根五次第累积。八支分中，声和触，色味香，次第为虚空风，火水土是也。内。母之虚空是秘密，金刚所依之处，四灌顶之顶