Chinese
坦诚地说，这被称为自生。 ༈ 从一开始就存在于五种自生状态中，但由于揭示珍贵教诲的四种因素而变得贫乏。 ༈ 由于心性是自显的，因此执着于将自我和他人视为不同的，从而产生了错觉。 ༈ 从那一部分起，五种烦恼运用三种行为，将显现投向器和执着投向精华这两种不同的状态。 ༈ 由于那个因缘，欲界、色界、无色界这三界的外部器和内部精华，在六道轮回中迷惑，并以强烈的力量成熟为确定的、确定的和相似的。 ༈ 实相本来就是自生的，并且那个自性，在不了解二元显现的时候，没有先后，没有初始的边际。 众生超越了数量，减少也无法穷尽，因此也没有最后的边际。 ༈ 轮回持续不断，轮子一次又一次地旋转。 ༈ 例如，在通过水车的对中观的解释中说：这个执着于自我和属于我的世界，被业和烦恼的绳索紧紧束缚，依赖于由迷乱的轮匠所驱动。轮回的大井，从有顶天到底层地狱，深邃而无间断地漂流。 自身的本性使其向下沉沦。 不知道如何努力才能使其正直，等等。虽然有烦恼、业和出生的三种遍计烦恼，但无法确定先后和中间的顺序。 因为每天都被痛苦的痛苦和变异的痛苦所折磨，所以处于无法超越水车状态的境地。 就像这样。 ༈ 外部和内部的十二缘起，通过因果的力量一次又一次地重复。 ༈ 虽然实际上没有成立，但却像外境一样显现，就像由于眼花缭乱的因素而扰乱的眼睛看到毛发和月亮一样。 ༈ 在两种无明的泥土堆积的基础上，种下烦恼毒药的种子，由于三种痛苦等各种过患而使相续受损。 ༈ 与暂时的解脱和究竟的大乐的生命分离。 ༈ 不理解真实的（ཀ）意义，错误地认为六道（ཁ）是常断。 对于佛陀的教言（ག）产生偏见。
English
Frankly speaking, this is called self-arisen. ༈ From the very beginning, it exists in the five self-arisen states, but becomes impoverished due to the four factors that reveal the precious instructions. ༈ Because the nature of mind is self-manifest, delusion arises from clinging to self and others as different. ༈ From that part, the five afflictions employ the three actions, casting the appearance into the state of vessel and the clinging into the state of essence, which are different. ༈ Due to that cause and condition, the outer vessel and inner essence of the three realms of desire, form, and formlessness are confused in the six realms of samsara, and mature with a strong force into definite, definite, and similar states. ༈ The nature of reality is inherently self-existent, and that nature, at the time of not knowing the dualistic appearance, has no beginning or end. Sentient beings are beyond measure, and cannot be exhausted by subtraction, thus there is also no final limit. ༈ Samsara continues endlessly, and the wheel turns again and again. ༈ For example, in the commentary on entering the Middle Way through the water wheel, it says: This world that clings to self and what belongs to self is tightly bound by the ropes of karma and afflictions, and depends on being moved by the wheelwright of delusion. The great well of samsara, from the peak of existence to the bottomless hell, wanders deeply and without interruption. One's own nature causes it to sink downwards. Not knowing how to strive to make it upright, and so on. Although there are the three completely afflicted states of affliction, karma, and birth, the order of before, after, and middle cannot be determined. Because each day is tormented by the suffering of suffering and the suffering of change, it remains in a state that cannot transcend the water wheel. Like that. ༈ The twelve links of dependent origination, both external and internal, are repeated again and again by the force of cause and effect. ༈ Although in reality there is no establishment, it appears as if it were an external object, just as eyes disturbed by the factor of dazzling see hairs and moons. ༈ On the basis of the foundation of the heap of mud of the two ignorances, planting the seed of the poison of afflictions, the continuum is harmed by various faults such as the three sufferings. ༈ Separated from the life of temporary liberation and ultimate great bliss. ༈ Without understanding the real (ཀ) meaning, wrongly thinking that the six realms (ཁ) are permanent or nihilistic. Having prejudice towards the Buddha's teachings (ག).
Chinese
雨（1）的观察（111）的八种错谬努力。 ༈ 即使脱离了邪见的根本（ཀ）因，六道众生也各自安住于各自业力的执着方式中。 ༈ 六师（ཁ）等外道的教法，从自性和相的意义上，将常和断颠倒地改变。 ༈ 胜者（ག）的教言中没有宗派偏见，从行为的道理、业和自性法性上区分，显现为不同的现象是：༈ 所取境、能取心、极微和刹那被认为是胜义谛。虽然了知缘起如幻，所取境无自性，但仍有人认为能取是刹那。二谛是，在世俗中显现为各种各样，但在胜义中什么也不存在。世俗是莲花金刚的三种姓，智慧者是君主，誓言者是臣民，胜义是四边清净。将所境、能境、能作、所作任何一种归纳起来，世俗安住在四种姓中，智慧者是主人，誓言者是仆人，胜义是空性。瑜伽士显现五种姓，没有好坏之分，以朋友的方式，胜义中完全是普贤王如来。摩诃显空无二双运，具有近修和修持的支分。阿努境、界、心、智慧，这二者无有聚散，是大乐。༈ 对于实相的是与非，各自以自己的意愿来确定这八种观点。例如，外道认为人无我，却执着于常我。༈ 虽然自生本住，但没有显现的因缘。在智慧的巨大力量没有成熟之前，是六道（ཀ）、外道常（ཁ）断和八种努力（ག）的基础。༈ 认识到那个基础之后，熟悉它的方法有两种：一是证悟的道路，二是命名、象征和表达的语言道路。༈ 第一种道路有道路本身的体性和条件支分两种。༈ 道路本身有体性、定义、例子。功德缺失、过患存在的程度。方式和数量是四组两种。༈ 在证悟见解之后，安住并熟悉它的状态。道路的体性就是菩提心（༠）。༈ 在那个意义上（༠），瑜伽士的证悟和熟悉的智慧进入（༡），不是从下往上走，而是通过它（༡）本身。
English
The eight mistaken efforts from the examination of rain (1). ༈ Even though separated from the fundamental (ཀ) cause of wrong views, the six types of beings remain in their own ways of attachment to their own karma. ༈ The teachings of the six teachers (ཁ) and other heretics, from the meaning of self-nature and aspects, invertedly transform into permanence and annihilation. ༈ From the words of the Victorious Ones (ག), without sectarian bias, the differentiation of phenomena from the reasoning of action, karma, and essence of dharmata, appearing as distinct is: ༈ The object of grasping, the grasping mind, atoms, and moments are considered ultimately true. Although realizing that dependent origination is merely illusion and the object of grasping is without self-nature, there are those who believe that the grasper is momentary. The two truths are that in the relative, various things appear, but in the ultimate, nothing exists. The relative is the three families of Padma-vajra, the wisdom being is the lord, the samaya being is the subject, and the ultimate is the four extremes completely purified. By summarizing any of the object, subject, action, or agent into four families, the relative abides, with the wisdom being as the master, the samaya being as the servant, and the ultimate as emptiness. When the yogi clarifies the five families, there is no difference between good and bad, and in the manner of friends, the ultimate is completely Samantabhadra. Mahā is the union of emptiness and appearance, possessing the limbs of approach and accomplishment. Anu realm, space, mind, and wisdom, these two are inseparable, is great bliss. ༈ These eight views are determined by each person's own desires regarding whether the nature of reality is or is not. For example, just as the non-Buddhists grasp at a permanent self instead of the selflessness of the person. ༈ Although self-arisen and naturally abiding, without the conditions for manifestation. Until the great power of wisdom is not matured, it is the basis of the six realms (ཀ), the eternal (ཁ) and annihilationist (ག) views of the non-Buddhists, and the eight efforts. ༈ After realizing that basis, there are two ways to become familiar with it: the path of realized experience and the path of language that names, symbolizes, and expresses it. ༈ The first has two aspects: the nature of the path itself and its conditional limbs. ༈ The path itself has nature, definition, and example. The extent of lacking qualities and possessing faults. The manner and number are two sets of four. ༈ After realizing the view, abiding and becoming familiar with that state. The nature of the path is the mind of enlightenment (༠) itself. ༈ In that meaning (༠), the yogi's realization and familiar wisdom enters (༡), not by progressing from below to above, but by that (༡) itself.
Chinese
被称为道路。༈。象征的比喻如前所述，一般也适用于道路。特别是，没有恶劣行为的努力而自然显现，就像蜡烛一样。没有罪恶沾染而处处自显，就像莲花一样。通过持续习惯而安住，就像河流的延续一样。为了象征词和义，根据情况运用这些比喻。༈。功德的数量超越了言说的范围。༈。通过现量证悟自相，法性，所知，自执，在无境自明的状态中，从黑暗中，行境显现为自证。由于无二，从所知清净中见到法身。如是说。善。通过习惯于此状态，烦恼和习气的障碍，不舍弃而自然解脱。༈。例如，就像大海清澈时显现日月倒影一样，光明不分别无执着如是说。六度，量，道，次第，大福如是说无有。空性无相。无愿。解脱门三和皈依三。通过熟悉不忘失，对忆念和行为有正知地进入，以及不善的对治，谨慎的谈话。律仪，别解脱戒，三昧耶三和智慧三，闻思修。从观点争论中，偏执寂静如是说。四种事业，十种学处之究竟的意义归纳中，三昧耶根本誓言的解脱和，门比较和突出，决断和修持，舍弃行为和灌顶次第，口诀意义和经部总义等，被说为瑜伽士学处的十种究竟。如是说。和。宝藏交付，正直空性九和那些，以大方便证悟的状态安住，以一而圆满。༈。没有道的过失也与上述功德相反，相同。无明泥土之堆，如是于基础之时所说。༈。法性自己的相，现量无有怀疑地确定证悟的量，自相现量自证。如是说。在那状态中习惯的确定成为信心的量，标记为。是。又，化身勇士说为宝藏交付，应知。༈。如王子登上王位的方式，通过开示圆满的任运成就三之义而证悟，习惯于那个状态而安住于熟悉。༈。种种
English
It is called the path. ༈. The metaphors used for representation, as mentioned before, generally apply to the path as well. In particular, the self-illumination without the effort of negative conduct is like a lamp. The self-manifestation everywhere without being tainted by faults is like a lotus. Abiding through continuous habituation of realization is like the flow of a river. These metaphors are applied according to the situation to represent words and meanings. ༈. The enumeration of qualities is beyond expression. ༈. Through directly realizing one's own characteristics, the nature of reality, the knowable, self-grasping, in the state of absence of object and self-illumination, from the sphere of darkness, the field of experience dawns as self-awareness. Because of non-duality, from the purification of the knowable, the Dharmakaya is seen. Thus it is said. Good. By becoming accustomed to that state, the obscurations of afflictions and latent tendencies are liberated in their own place without being abandoned. ༈. For example, just as the reflection of the sun and moon appears when the ocean is clear, light, non-conceptual, and without grasping is said. The six perfections, measure, path, stages, great merit are said to be four without. Emptiness is without characteristics. Without aspiration. The three doors of liberation and the three refuges. Through familiarity and non-forgetfulness, entering into mindfulness and actions with awareness, and the antidote to non-virtue, careful speech. Discipline, Vinaya vows, the three samayas and the three wisdoms, hearing, thinking, and meditating. From the perspective of debate, impartiality and peace are said. From the summary of the ten limits of learning the four actions, the liberation of the root samaya vows and, comparing and extracting the doors, deciding and practicing, abandoning conduct and the sequence of empowerments, the meaning of pith instructions and the condensed sutras, are explained as the ten limits of learning for yogis. Thus it is said. And. Treasure entrustment, the nine pure spaces and those, abiding in the state of realizing great skillful means, are perfected by one. ༈. The faults of not having a path are also the same as the opposite of the above qualities. The heap of ignorance and mud, as it was taught at the time of the ground. ༈. The measure of definitely realizing the nature of reality's own characteristics directly without doubt, self-characteristic direct self-awareness. Thus. The measure of certainty that becomes confidence by being familiar with that state is marked as. Is. Also, it should be known that the emanation hero said it was a treasure entrustment. ༈. In the manner of a prince ascending the throne, realization comes through explaining the meaning of the three spontaneously accomplished perfections, abiding in familiarity by becoming accustomed to that state. ༈. Varieties