Chinese
开启智慧之眼的窍诀，塞班德·蒋扬丹之语。 开启智慧之眼的窍诀，塞班德·蒋扬丹之语。
English
The instruction for opening the eye of wisdom, the words of Sei Bande Jangchub Dän. The instruction for opening the eye of wisdom, the words of Sei Bande Jangchub Dän. The instruction for opening the eye of wisdom. Because the eye of wisdom is obscured by the darkness of ignorance, it is opened with the needle of words, called "Opening the Eye of Wisdom," which is a small effort that accomplishes great meaning. In the realm of equal confusion, fully endowed with all the qualities of the Victorious Buddha, beyond the partiality of extremes, embodying the essence of the five secret mantra bodies, and teaching it to his attendants, the Lord of Secrets benefits beings, subduing the Yakshas of power, I prostrate to the one who holds the vajra in his right hand. ༈ I pay homage to the Buddha, Dharma, and Sangha, as well as to my own direct (1) and the victorious vidyadhara lineage lamas (111), as well as to the yidam deities related to karma and the three types of Dharma protectors, including the dakinis, and all those who are worthy of my hand's offerings, and who should be paid homage to in both common and special ways. ༈ Sei Bande, I, for those who are to be tamed directly and indirectly, who are afraid of the extensive words of the sutras and tantras and instructions, and who cannot learn, with a mind motivated by loving-kindness, not extensively, but only briefly, please understand in your heart, this is the instruction. Everything that appears as its own expression is spontaneously perfect from the beginning, but because it is not realized and is grasped in a reversed way, it is obscured and does not appear clearly. Therefore, by familiarizing oneself with the meaning of what is to be expressed through the words of the treatises that express and indicate, the obscurations are liberated in their own place, and the three kayas are also spontaneously perfect in the place where they are needed, which is the way in which the means arise, that is, they are connected with the necessary connections. ༈ This instruction is the realm into which the wise who follow the Dharma enter. The words are taken from the sutras, tantras, treatises, and instructions (0), and there is nothing else besides that, it is only a connection of those words, although it is the words (0) of the logician, myself. But that (0) does not harm this (0), so it is also connected, because it relies on that. Like the words of the Buddha, the teacher of valid cognition, respectfully receive it.
Chinese
是理智的。 其次，为了普遍地扩展作者的活动之后所遗留的肢体，进行分类如下： 导师希里辛达的珍宝之鬘中说：“首先，用听闻来解脱自己智慧的相续，通过领悟和习惯来锻炼智慧的才能，并检验那些阻碍它的魔。”因此，为了解脱愚昧的相续，确定四种显现的意义；为了锻炼智慧的才能，阐述口诀的支分，即导师、弟子和口诀三者。 其次，在《智慧秘密续》中说：“未加改造的自性、自明的、不间断的显现，是本来就存在的基础。由于没有痛苦而显现安乐，逝者以各种方式显现于被调伏者的面前，这是两种过患耗尽的结果。按照经典阐述的顺序，为了使被调伏者的心与眷属的心相符，显现是进入菩提心的道路。”因此，一切事物生起的基础是自性的显现；具有证悟的顺序和知识获得的两种作用，是道路被调伏者的显现；最终完成且无法创造的是果位安乐逝者的显现。 这三者在一切事物中都是唯一的自我。是所知、能知、所获得、能获得，因为它们相互关联且一切圆满，所以在《续部怖畏》中说：“关联且无不全，圆满故名为续。”也说了三者，如《佛陀秘密心髓》中说：“自性（藏文：རང་བཞིན་，梵文天城体：svabhāva，梵文罗马拟音：svabhāva，汉语字面意思：自性），安乐逝者（藏文：བདེ་གཤེགས་，梵文天城体：sugata，梵文罗马拟音：sugata，汉语字面意思：善逝），被调伏者（藏文：གདུལ་བྱ་，梵文天城体：vineya，梵文罗马拟音：vineya，汉语字面意思：应调伏者）的，显现（藏文：སྣང་，梵文天城体：ābhāsa，梵文罗马拟音：ābhāsa，汉语字面意思：光）三者的本体是卡拉。基、道、果三续部的差别被区分。” 它们的本体相同，却显现为三种不同，这是由什么区分的呢？ 又是：“一个显现为三种显现的本体，由于执着于非彼之物，由错乱的业力所导致的不同显现所区分，所以变成三种。因此，四种显现（藏文：སྣང་བ་བཞི་དག་，梵文天城体：caturbhāsa，梵文罗马拟音：caturbhāsa，汉语字面意思：四种显现）中，从何处（藏文：གང་ལས་ན་ལུང་，梵文天城体：āgamāt，梵文罗马拟音：āgamāt，汉语字面意思：从圣教）和如何（藏文：ཇི་ལྟར་ན་གསལ་བར་，梵文天城体：vistarena，梵文罗马拟音：vistarena，汉语字面意思：广阔地）阐述一切道理（藏文：རིགས་ཀུན་，梵文天城体：sarvatarka，梵文罗马拟音：sarvatarka，汉语字面意思：一切理）。”以及“如何区分”的问题，在《珍宝庄严》中也说：“不错误地，自性显现是被遮蔽而产生错乱显现。通过道路传承的口诀，使远离遮蔽而显现，最终完成且稳固的是果位。
English
It is logical. Furthermore, in order to universally extend the limbs left after the author's activities, the classification is as follows: In the Jewel Garland of the master Shri Singha, it says: "First, liberate the continuum of your own wisdom through hearing, cultivate the skill of understanding and habituation, and examine the demons that obstruct it." Therefore, in order to liberate the continuum of ignorance, the meaning of the four appearances is determined; in order to cultivate the skill of wisdom, the branches of the oral instructions, namely the teacher, the student, and the oral instructions, are explained. Secondly, in the Wisdom Secret Tantra, it says: "The unconditioned, self-existing, self-aware, and uninterrupted appearance is the basis that has always been present. Because there is no suffering, bliss is manifested, and the Sugata appears in various ways to those to be tamed, which is the result of the exhaustion of two faults. The order of explaining the scriptures is to show the appearance that is in accordance with the minds of the disciples and the retinue, which is the path of entering the mind into the mind of enlightenment." Therefore, the basis of all things arising is the appearance of self-nature; having the order of realization and the two functions of knowledge acquisition is the appearance of the path of those to be tamed; the final completion that cannot be created is the appearance of the fruit, the Blissful Gone One. These three are all one self in all things. They are the knowable, the knower, the obtainable, and the means of obtaining, because they are interconnected and all complete. Therefore, in the Tantra of Terror, it says: "Because it is connected and not incomplete, it is called a tantra because it is complete." It is also said in three ways, as in the Essence of the Secret Mind of the Buddha: "The nature (藏文：རང་བཞིན་，梵文天城体：svabhāva，梵文罗马拟音：svabhāva，汉语字面意思：Self-nature), the Blissful Gone One (藏文：བདེ་གཤེགས་，梵文天城体：sugata，梵文罗马拟音：sugata，汉语字面意思：Sugata), of those to be tamed (藏文：གདུལ་བྱ་，梵文天城体：vineya，梵文罗马拟音：vineya，汉语字面意思：To be tamed), the essence of the three appearances (藏文：སྣང་，梵文天城体：ābhāsa，梵文罗马拟音：ābhāsa，汉语字面意思：Appearance) is Kala. The distinctions of the three tantras of the base, path, and fruit are distinguished." These are of the same essence, but appear as three different things. What distinguishes them? Again: "One appears as the essence of three appearances, because of clinging to what is not that, it is distinguished by various appearances caused by the mistaken actions of karma, so it becomes three. Therefore, in the four appearances (藏文：སྣང་བ་བཞི་དག་，梵文天城体：caturbhāsa，梵文罗马拟音：caturbhāsa，汉语字面意思：Four appearances), from where (藏文：གང་ལས་ན་ལུང་，梵文天城体：āgamāt，梵文罗马拟音：āgamāt，汉语字面意思：From the Agamas) and how (藏文：ཇི་ལྟར་ན་གསལ་བར་，梵文天城体：vistarena，梵文罗马拟音：vistarena，汉语字面意思：Extensively) are all the reasons (藏文：རིགས་ཀུན་，梵文天城体：sarvatarka，梵文罗马拟音：sarvatarka，汉语字面意思：All reasons) explained?" And the question of "how to distinguish" is also said in the Jewel Ornament: "Without error, the appearance of self-nature is obscured and mistaken appearances arise. Through the oral instructions transmitted through the path, it is manifested as being free from obscuration, and the final completion and stability is the fruit."
Chinese
虽然从显现的各种不同方面可以分为三种显现，但实际上它们的本质是一样的。因此，由于经中说由错觉的显现所区分，所以将它与基一起讲述，就变成了四种显现。接下来是自性的显现。譬如，珍宝饰品原本就具有代表自性显现本质的例子。名称的意义是确定词语，名称的类别是用于表达目的的术语。以及代表事物本性的特征存在之时，有两组四种。如是说。这八个之中，第一个是本质：无因无缘的自性觉知，它本身未成立任何本质。无论如何看待，轮回或涅槃，或者一切器情万有，虽然都是自显现，但除了自性觉知之外没有其他。如是说，在《拉善》中说：无因无缘，一切皆自显现，觉悟的自性，觉知的状态，心的特征。与一切戏论分离，不是自主的五种识的对境，但无成立本身就是本质的因，无论如何安立，它都会成立。因为觉知是自显现，所以在外器和内情的万事万物中，自显现的特征不混杂，各自显现的事物都显示为一体，所以称为“又”。因为是心性本身，所以自性的征相是无分别且无遮蔽，是光明的。因为与心性不可分离，所以是唯一的。无论显现为何种边际，在任何地方都无法把握。如是说。第二个是例子：例如，金（藏文：གསེར་，梵文：Kanaka，梵文罗马音：Kanaka，汉语字面意思：金）萨勒布拉姆，虽然由于制作的形式而不同，但本质上都是金。也如是说：没有熔化的因缘和工匠的制作，从金萨勒布拉姆的块状物中制作出的器皿、饰品、铜像等，名称、形状、作用、事物虽然显现为不同，但这四种不同之处，其本质都如金一样，这是一个相似的例子。总的来说，虽然可以用天空、海洋等来代表自显现的功德的一个方面，但正如其义，没有任何例子可以完全代表，如《珍宝藏》中说：超越了一切可以完全代表的例子。
English
Although the various different aspects of appearance can be divided into three appearances, in reality their essence is the same. Therefore, since it is said in the scriptures that they are distinguished by the appearance of delusion, when it is discussed together with the ground, it becomes four appearances. Next is the appearance of self-nature. For example, precious ornaments inherently possess an example that represents the essence of the appearance of self-nature. The meaning of the name is to determine the words, and the categories of names are terms used to express the purpose. And when the characteristics representing the nature of things exist, there are two sets of four. Thus it is said. Among these eight, the first is the essence: the self-aware awareness without cause or condition, which itself does not establish any essence. No matter how you look at it, samsara or nirvana, or all containers and contents, although they are all self-manifestations, there is nothing other than self-aware awareness. Thus it is said, in "La Shan" it says: Without cause or condition, everything is self-manifesting, the nature of enlightenment, the state of awareness, the characteristics of the mind. Separated from all elaborations, it is not the object of the five autonomous consciousnesses, but the non-establishment itself is the cause of essence, no matter how it is established, it will be established. Because awareness is self-manifesting, in all things of outer containers and inner contents, the characteristics of self-manifestation are not mixed, and the things that appear separately are shown as one, so it is called "again." Because it is the nature of mind itself, the sign of self-nature is non-conceptual and unobscured, it is luminous. Because it is inseparable from the nature of mind, it is the only one. No matter what kind of boundary appears, it cannot be grasped anywhere. Thus it is said. The second is the example: For example, gold (Tibetan: གསེར་, Sanskrit: Kanaka, Romanized Sanskrit: Kanaka, literal Chinese meaning: 金) saleram, although different due to the form of production, is essentially all gold. It is also said: Without the cause of melting and the making of craftsmen, the utensils, ornaments, bronze statues, etc. made from the lumps of gold saleram, the names, shapes, functions, and things appear to be different, but these four differences, their essence is like gold, this is a similar example. In general, although the sky, the ocean, etc. can be used to represent one aspect of the merits of self-manifestation, as the meaning is, no example can fully represent it, as it is said in the "Treasure Trove": It transcends all examples that can fully represent it.