Chinese
显现为粗糙不净之相，对此感到惊恐畏惧，亦是处于三界之中。当显现为清净智慧之门时，则显现为黑暗的牢房和地牢，对此感到恐惧和害怕，亦是处于三界之中。再次，当显现为不清净轮回之门时，则显现为欢喜园和妙喜苑，对此感到愉悦并沉溺其中，亦是在三界中轮回。这些是对业不清净者所显现的方式。对于业已清净且对此获得定解者来说，八种显现同时显现为各自的特征。而获得定解的方式是：八种显现被视为融入八种方式。也就是，当慈悲融入慈悲之时，六种根识显现为十八种，此显现生起时，便领悟了心的特征，领悟了佛陀的智慧，从而获得了不退转于三界的权能。这也被称为断绝三界之流。当光融入光之时，清净的智慧之见显现为六种神通，领悟了佛陀的智慧，从而不再依赖任何事物。当身融入身之时，清净的智慧之见显现为六种神通，此显现生起时，便领悟了基之实相，从而不再改变。当智慧融入智慧之时，清净的法性之见显现为六种神通，此显现生起时，便领悟了一切法性，从而断除了非法的执着。当无二融入无二之时，解脱大智慧之见显现为清净的神通，此显现生起时，便领悟了不分别轮涅的意义，从而断绝了希冀和恐惧的边。当边解脱融入边解脱之时，法界不可思议之见显现为清净的六种神通，此显现生起时，便领悟了三身智慧的界限，从而不分别自他而完全证入涅槃。当不清净轮回之门融入清净智慧之门时，三界同时止息，从相的法中解脱。当清净智慧之门融入自性时，未曾有过的
English
Appearing as rough and impure aspects, being startled and frightened by this is also within the three realms. When appearing as the door of pure wisdom, it appears as a dark prison and dungeon, being afraid and mentally frightened by this is also within the three realms. Again, when appearing as the door of impure samsara, it appears as a delightful garden and a pleasure grove, being pleased and indulging in this also revolves in the three realms. These are the ways things appear to those with impure karma. For those whose karma is purified and who have gained certainty in this, the eight appearances manifest simultaneously as their individual characteristics. The way to gain certainty is: the eight appearances are seen as dissolving into eight ways. That is, when compassion dissolves into compassion, the six sense consciousnesses manifest as eighteen, and when this arises, the nature of the mind is understood, and the wisdom of the Buddha is understood, thereby gaining the power to not regress in the three realms. This is also called cutting off the stream of the three realms. When light dissolves into light, the completely pure vision of wisdom manifests as six clairvoyances, and by understanding the knowledge of the Buddhas, one does not depend on anything. When body dissolves into body, the completely pure vision of discriminating wisdom manifests as six clairvoyances, and when this arises, the reality of the ground of things is understood, thereby becoming unchangeable in anything. When wisdom dissolves into wisdom, the completely pure vision of the nature of reality manifests as six clairvoyances, and when this arises, all of the nature of reality is understood, thereby cutting off the imputations of what is not dharma. When non-duality dissolves into non-duality, the vision of great liberating wisdom manifests as completely pure clairvoyance, and when this arises, the meaning of not differentiating between samsara and nirvana is understood, thereby exhausting the extremes of hope and fear. When the liberation of extremes dissolves into the liberation of extremes, the vision of the inconceivable realm of dharma manifests as six completely pure clairvoyances, and when this arises, the limit of the wisdom of the knowledge of the three kayas is understood, thereby not differentiating between self and other and completely passing into nirvana. When the impure door of samsara dissolves into the pure door of wisdom, the three realms cease simultaneously, and one is liberated from the dharma of characteristics. When the pure door of wisdom dissolves into essence, the un deluded
Chinese
因为断绝了一切错谬，所以一切错谬在同一时刻止息。像这样，在一切都成为一体的境界中，本体从一开始就是清净的，同样也完全从痛苦中解脱。通过处所、生起、进入和返回的词义，在同一时刻了知轮回和涅槃。又因为心安住于法性，通过修习，上方的现观等八种显现方式。行者自我约束，不住于三界，心性扩展开来，这就是行者安住之地。如是，第四个内容，显示了如何确定证悟任运成就之珍宝的量。现在是第五个内容，显示了从法性本初清净大之中不再退转，由“智慧的游舞生起”等显示，即智慧的本体、定义、分类和遍及。本体是圆满具备一切遍知智慧的自性。定义是，智慧是本来就存在的意义，突然了知，所以是智慧。分类有四种：基位智慧、相执智慧、所知总摄智慧、以及由知所摄智慧。基位智慧有三种：本体本初清净的智慧，因为错谬从一开始就是清净的，所以现在不可能有错谬，安住于此的是法身的智慧；自性任运成就的智慧，对于错谬与非错谬的名称的显现等等，法身智慧的部分没有止息而安住；大悲周遍的智慧，是没有错谬的智慧，成为轮回和涅槃一切事物的本体。相执智慧有五种：如明镜般的智慧，明亮而无分别的智慧，安住于报身等等，很容易理解。所知智慧有两种：如实了知所知，事物实相的智慧没有止息，化身自利的智慧部分没有止息而安住；如量了知所知，以了知所化众生的想法，化身他利的智慧圆满。由知所摄的智慧是：由有情之知所摄，以及由补特伽罗之知所摄。有情是指六道众生，以心续所摄的智慧如何安住的方式
English
Because all errors are cut off, all errors cease at the same moment. Thus, in the state where all becomes one, the essence is pure from the beginning, and likewise, one is completely liberated from suffering. Through the meaning of the words place, arising, entering, and returning, one knows samsara and nirvana at the same moment. Moreover, because the mind abides in the nature of reality, through practice, the eight ways of manifestation, such as the above-mentioned Abhisamaya, arise. The practitioner, self-restrained, not abiding in the three realms, with the mind's nature expanded, that is called the place where the practitioner abides. Thus, the fourth content shows how to ascertain the measure of realization of the spontaneously accomplished jewel. Now, the fifth content, which shows non-reversion from the great Dharma-nature, primordial purity, is shown by "the play of wisdom arises," etc., namely, the essence, definition, classification, and pervasiveness of wisdom. The essence is the nature of all-knowing wisdom, complete without exception. The definition is that wisdom is the meaning that has existed from the beginning, suddenly knowing it, therefore it is wisdom. The classification is fourfold: the wisdom of the ground, the wisdom of apprehending characteristics, the wisdom that summarizes the knowable, and the wisdom summarized by knowledge. The wisdom of the ground is threefold: the wisdom of the essence of primordial purity, because error is pure from the beginning, therefore there is no possibility of error now, and the wisdom of the Dharmakaya abides in this; the wisdom of self-existing perfection, the appearance of names of error and non-error, etc., the part of the wisdom of the Dharmakaya abides without ceasing; the wisdom of all-pervasive compassion, the wisdom that is without error, becomes the essence of all things of samsara and nirvana. The wisdom of apprehending characteristics is fivefold: the wisdom like a mirror, the wisdom that is clear and without conceptualization, abides in the Sambhogakaya, etc., which is easy to understand. The wisdom of the knowable is twofold: the wisdom of knowing the knowable as it is, the wisdom of the reality of things does not cease, the part of the wisdom of the Nirmanakaya's own benefit abides without ceasing; the wisdom of knowing the knowable as far as it extends, by knowing the thoughts of the beings to be tamed, the wisdom of the Nirmanakaya's benefit for others is complete. The wisdom summarized by knowledge is: summarized by the knowledge of sentient beings, and summarized by the knowledge of individuals. Sentient beings refer to the six realms of beings, how the wisdom summarized by the mindstream abides
Chinese
这是从《燃灯经》中说的。补特伽罗（梵文：Pudgala）即声闻和独觉等相续中的智慧安住于各自喜好的同一智慧中。其中，根本住立的智慧，以住立于根本的缘故，了知自利清晰，而对于所知不向外看，安住于远离一切显现之中。执持相的智慧，因为执持五种姓各自种姓的相，所以是执持相的智慧。所知的智慧，因为对于所知向外看，自他的利益向外观看时，显现为不同的显现。以智慧所摄的智慧，在各自的智慧中，自知自明地安住。这些智慧的遍及是：根本住立的智慧遍及法身，例如太阳和光芒一样遍及；执持相的智慧遍及报身，例如灯和光明的形态一样遍及；所知的智慧遍及化身，例如宝珠和宝珠的光芒一样遍及；智慧的智慧遍及补特伽罗和有情，例如芝麻被油遍及一样安住。智慧的游舞显现是：在无有根本错乱之处，成为各种错乱之根本的基。在其自性上，也没有成立能错乱之物，甚至连不被错乱的名言也未成立，因此，无法在原始清净的智慧自显现上安立名言词句的诠释。而且，因为在自性上什么也没有成立，所以已确定从未错乱。由于其自性显现为任何事物，因此法性的游舞无偏颇地显现。如是，本体和自性二者的悲悯没有减少和增加。佛是法身的佛，通过断除所应断除，获得所应获得的因不颠倒地显现，并且在自性上没有分别，如虚空般安住。圆满受用身的佛是：了知无偏颇地显明，明了却没有分别，显现却没有自性的身。在不同的自性中，安住于同一自性中。化身佛是：在所化众生的境界不相同的情况下，也化现不同的调伏者的身，像这样没有成立为一体，对于不确定的所有...
English
This is said in the Sutra of the Burning Lamp. Individuals, namely the Shravakas and Pratyekabuddhas, have wisdom abiding in their respective continuums, dwelling in the wisdom of their individual preferences. Among them, the wisdom of the fundamental state, by virtue of abiding in the fundamental state, clearly knows its own benefit, does not look outward at objects of knowledge, and abides in being free from all appearances. The wisdom that grasps characteristics, because it grasps the characteristics of the five families individually, is the wisdom that grasps characteristics. The wisdom of objects of knowledge, because it looks outward at objects of knowledge, when looking outward at the benefit of self and others, manifests as distinct appearances. The wisdom gathered by knowledge abides in each individual's knowledge, self-aware and self-illuminating. The pervasiveness of these wisdoms is as follows: the wisdom of the fundamental state pervades the Dharmakaya, like the sun and its rays; the wisdom that grasps characteristics pervades the Sambhogakaya, like a lamp and the form of its light; the wisdom of objects of knowledge pervades the Nirmanakaya, like a jewel and the light of a jewel; the wisdom of knowledge pervades individuals and sentient beings, abiding like sesame seeds pervaded by oil. The arising of the play of wisdom is: in the absence of fundamental delusion, it becomes the basis for various kinds of delusion. In its essence, there is no establishment of anything to be deluded, nor even the mere term of non-delusion. Therefore, there is no way to impose verbal expressions on the self-manifestation of primordial purity wisdom. Moreover, because nothing is established in its essence, it is determined to be free from ever being deluded. Because its nature manifests as anything, the play of Dharmata manifests without partiality. Thus, the compassion of the two, essence and nature, is without decrease or increase. The Buddha, the Buddha of the Dharmakaya, by abandoning what is to be abandoned, the cause for attaining what is to be attained is clearly undeluded, and in essence, there is no separation, abiding like the center of the sky. The Buddha of the Sambhogakaya is: knowledge clearly unobstructed, clear yet without conceptualization, a form that appears yet is without inherent existence. In different essences, it abides in the same nature. The Nirmanakaya Buddha is: in the different realms of beings to be tamed, it also emanates different forms of tamer, not established as one, and for all uncertain...
Chinese
安住于基础中。一切的事业是：本体不变异，自性是嬉戏的显现者，安住于不作意的各种事业中。清净的游舞之地，不变异的身体不动摇，自性是自清净的，对于无碍的语，由于有不间断的自性任运清净，是语广大游舞的事业。心超越了分别念，没有对所证之法执着为自体的分别念，那即是自显现自作。心是超越了错乱的心，从心之意义中解脱。安立的从本来清净故无有垢染，而且从本来清净故不可改造，从任运清净故无有取舍。增长的军队安住于不向他处转变的智慧中。所谓“是”是不变异的智慧中不可能有错乱的显现，因此，没有向三界转变的处所。如是等等，总义二的第一个内容，瑜伽的学处，特殊之法行，分为五个内容而宣说。现在是第二个，方便的自性，法性自己的体性和合而宣说，以两个内容来宣说之第一个。以安立的五种方便，使法性现量而见，宣说的是，菩提萨埵摩诃萨埵等等。清净是业和烦恼，证悟是智慧和法性。心是为自利，法性不生为心，大心是为利他，以有情为对境的悲悯之行，使他众从其他的业和习气中解脱。那些是上面所说的二和中阴的法。安立的是身和心不改造的状态，方便是为精通上师的口诀，意思是自心不改造的意义。大安立方便是精通下面所说的五种。如是教诲和合。心的体性，词义，分类，道理，作用的事业，转变者，以及如何安住的轮转方式，要知道这七种。其中心的体性是，应当收摄一切对境。词义是，任何因和果的关系