English
Without body and wisdom, sentient beings are the aggregation of body and mind. The point where there is no separation is the key to beings not becoming Buddhas. Thus, the second inner meaning reveals the wonder of one's own mind not arising from anywhere. Now, the third inner meaning reveals the nature of one's own clear awareness, from which all dharmas are self-pacified, and illustrates it with examples. The six sentences such as "like the sky" clarify the text. Now, the fourth inner meaning explains with reasoning that the nature of mind is inherently enlightened. For embodied beings, the nature of mind is unconditioned because it is universally present. Apart from mind, there is no such thing as a Buddha, because if there were, it would be a mistake. The nature of mind is emptiness, free from grasping, all karma and habitual tendencies are purified, and the nature of reality manifests and increases. If there were sentient beings who are not like this, it would be a mistake. It is like sowing seeds in fertile fields, which effortlessly produce fruits such as barley and rice. Thus, the fourth inner meaning explains with reasoning that the nature of mind is inherently enlightened. Now, the fifth inner meaning reveals that one cannot become a Buddha through words, and possesses faith. Here, one's own dharma nature, the appearance of self-nature, the unconditioned way of abiding in one's own nature. The key is that it is universally present, and cannot be determined by words. Because the present sense faculties clearly manifest to their objects, its meaning is clear in the state of dharma nature. What is realized is the nature of mind, therefore it is liberated in appearance. Meaning and what is realized are inseparable, therefore the realm and wisdom are inseparable. Merely seeing directly liberates, because it inherently abides in this self-nature. Thinking that words can or cannot lead to Buddhahood has neither benefit nor harm. Thus, with the above content, the thirtieth body meaning, the Great Perfection self-abiding in its own place, reveals that meaning does not arise from anywhere, and explains it with five inner meanings. Now, different from the question, the thirty-first body meaning, the Great Perfection manifest self-essence, possessing the characteristics of liberation, the first of the four inner meanings explains the reason why sentient beings are inherently enlightened. It is also revealed by "other" etc., other refers to sentient beings with flesh and blood bodies transformed from the true meaning by sudden causes, and light.
Chinese
并且，意生身等，实际上并未成佛，因为它们与自显任运的智慧和法性相符。为什么呢？因为轮回本身并非本来就存在，因此它不存在，过去也从未存在过。因此，自心即是自佛。首先，阐述了众生本性成佛的方式。现在，第二，阐述了认识到生老等是解脱的法性。众生出生后，认识到法性之时，直到住在母胎中，尽可能地安住在法界中。此时，风从阿瓦杜帝中运行。那时，粗糙的身体与空性的心结合，法界变得清晰，觉性和空明无二无别，二者同时存在。之后，众生之身存在期间，成熟为法身、报身、化身三身。之后，由于身体的力量衰退而衰老，法性耗尽，外在迷惑的显现消失，与智慧的显现生起相符。经历身体的痛苦，同样，由于生病的念头，体验到诸法，认识到觉性的自性。死亡时，觉性无法被认为是空性，因为名称消失，觉性融入法性空性的虚空中。因此，众生的业和念头虽然各不相同，但都成佛了。阐述了认识到生老等是解脱的法性。现在，第三，阐述了仅仅显现见到法性，众生就能毫不费力地解脱。也就是说，上师口诀的法性显现在根识上。仅仅是境、门和觉性三者聚合，就能见到，仅仅见到就能认识到法性，仅仅如此认识就能证悟体性，仅仅如此证悟就能获得解脱。第三，阐述了仅仅显现见到法性，众生就能毫不费力地解脱。现在，第四，依靠显现法性的要点，阐述了觉性在法性空性中解脱。也就是说，所谓的解脱并非仅仅是名言上的解释，例如虚空清净。
English
Furthermore, the mind-made bodies, etc., are not actually enlightened, because they are in accordance with the self-appearing, spontaneously accomplished wisdom and the nature of reality. Why is that? Because samsara itself is not originally existent, therefore it does not exist, and the past has never existed either. Therefore, one's own mind is one's own Buddha. First, it explains how sentient beings are naturally enlightened. Now, secondly, it explains recognizing that birth, aging, etc., are the nature of liberation. When beings are born, when they realize the nature of reality, until they reside in the mother's womb, they abide in the realm of reality as much as possible. At this time, the wind flows from the Avadhuti. At that time, the coarse body and the empty mind combine, the realm of reality becomes clear, and awareness and emptiness are inseparable, both existing simultaneously. After that, as long as the body of beings exists, it matures into the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. After that, due to the weakening of the body's strength, one ages, the nature of reality is exhausted, the appearance of external delusion disappears, and it is in accordance with the arising of the appearance of wisdom. Experiencing the suffering of the body, similarly, due to the thought of illness, one experiences all phenomena, recognizing the self-nature of awareness. At death, awareness cannot be considered emptiness, because the name disappears, awareness dissolves into the emptiness of the nature of reality. Therefore, although the karma and thoughts of sentient beings are different, they all become Buddhas. It explains recognizing that birth, aging, etc., are the nature of liberation. Now, thirdly, it explains that merely by manifestly seeing the nature of reality, beings can be liberated effortlessly. That is to say, the nature of reality of the Guru's oral instructions manifests on the senses. Merely by the aggregation of object, gate, and awareness, one can see, and merely by seeing, one can recognize the nature of reality, and merely by recognizing in this way, one can realize the essence, and merely by realizing in this way, one will be liberated. Thirdly, it explains that merely by manifestly seeing the nature of reality, beings can be liberated effortlessly. Now, fourthly, relying on the key point of manifest reality, it explains that awareness is liberated in the emptiness of the nature of reality. That is to say, the so-called liberation is not merely a verbal explanation, such as the purity of space.
Chinese
融入虚空之中，内外不可辨识，如同其自性无所缘。法性空融入觉性空，好坏、大小、新旧，皆无偏颇。于此，无偏之光，超越颜色，无分，故无所谓此为基础与根本。非有知，故无边际与偏袒。若问此从何而来，乃是对于有缘亲证法性者而言。三界轮回之名亦不存，故无有可行之处。上下中三者，已彻底决断，故无有可返回之基础，亦无有可返回之处。如是，章节之正文，安立了三十一种身相，简要请问与根本二者，以及以支分极广阐释，从立宗之分别，作了二百零八种观察之后，阐释了章节之正文。章节之名称是，大音变，诸法之根本。于名称之段落中阐释到，一切法之要点皆汇集于此，并以偈颂形式组织。关于“自之觉性之根本必定生起”等，作了简要请问，阐释了身相之安立，以及以支分极广阐释，如是分为三部分而必定阐释。章节即是正文之行进，或段落之义，即带有余蕴之词句，亦可显示第三者等。所谓第二，即是从一转变为另一。于《宝灯论释》中，第二章节之注释，完结。
English
Having dissolved into the sky beyond, there is no distinction between inside and outside. Just as its nature is without object, the emptiness of Dharma-nature dissolves into the emptiness of awareness, so that there is no good or bad, big or small, new or old, and no partiality. In this, impartial light transcends color. Being indivisible, there is no basis or root that can be called 'this'. Not being knowing, there is no limit or bias. If asked from where this comes, it is for those fortunate enough to directly realize Dharma-nature. Since the name of the three realms of samsara does not exist, there is no place to go. The upper, lower, and middle, the three, are completely cut off, so there is no basis for returning, and there is no return. Thus, the text of the chapter establishes thirty-one forms of the body, two brief inquiries and roots, and two hundred and eight divisions of the ground from the extensive explanation by limbs, and then explains the text of the chapter. The name of the chapter is the Great Sound Change, the root of all Dharmas. In the section on names, it is stated that the essence of all Dharmas is gathered here, and it is arranged in verses. Regarding 'the root of one's own awareness will definitely arise', there is a brief inquiry, the establishment of the form of the body is explained, and it is definitely explained in three parts with extensive explanation by limbs. A chapter is the movement of the text, or the meaning of a section, that is, a sentence with residual meaning, which also shows the third, etc. The so-called second is the transformation from one to another. In the explanation of the Precious Lamp, the commentary on the second chapter is completed.
Chinese
因此，所谓“觉”指的是清净之义。分类有四种：以力量而觉悟，即以智慧的力量使业和烦恼得以觉悟，从而不再退转于三界。通过努力而觉悟，即自性本自圆成，从而使证悟显现。自性而觉悟，即由于构成要素的容器清净，因此不再退转于轮回。因缘而觉悟，即依靠安住于佛陀教法之境，并依止具相的上师，相遇后通过上师的教导，使自相续清净，从而不再退转于三界。觉悟的方式是：以力量而觉悟，是因缘和合而觉悟，烦恼和智慧无有分别。通过努力而觉悟，主要是通过身语意的善行，使业和习气的边际得以觉悟。自性觉悟是自性清净，并且具足圣者的慈悲，依靠加持使业和烦恼得以觉悟。因缘觉悟是通过觉悟者密咒的灌顶加持，依靠境清净的途径而觉悟。因此，以力量而觉悟就像国王的惩罚，通过努力而觉悟就像洗净污垢而清净，因缘而觉悟就像国王的赦免，自性而觉悟就像天空中的云雾消散，或者水中的浑浊自然澄清。增长方面，本体以身增长，从而使三身自然具足。智慧以智慧增长，从而使慈悲显现为多种多样。事业以事业增长，从而使身体化现为不同。安住以禅定增长，从而使所有时间都不离于一个意念。词义是“增长”一词，从中没有产生，并且是卓越的。分类是自性安住的增长，不依赖于其他。事物力量加入的增长就像用装饰品装饰娇媚的女子。用相好庄严是光芒和颜色多种多样。增长的方式是具有典范，具有光芒而增长，安住是自性圆满而增长。譬如如意宝珠，功德圆满般增长。对于它，降伏的本体不再退转。词义是由于降伏了与任何事物都不相符的方面，因此称为降伏。分类是降伏轮回的军队，就像城市被敌人攻占一样。
English
Therefore, "awakening" means purity. There are four types: Awakening through power, which means that through the power of wisdom, karma and afflictions are awakened, thus no longer regressing in the three realms. Awakening through effort, which means that the self-nature is spontaneously perfect, thus making realization manifest. Awakening through self-nature, which means that because the container of the elements is pure, there is no longer regression in samsara. Awakening through conditions, which means relying on the place where the Buddha's teachings abide, and relying on a qualified lama, meeting and through his instructions, purifying one's own mind-stream, thus no longer regressing in the three realms. The way of awakening is: Awakening through power is awakening through the combination of conditions, where afflictions and wisdom are inseparable. Awakening through effort is mainly through the virtuous actions of body, speech, and mind, so that the limits of karma and habitual tendencies are awakened. Self-nature awakening is self-nature purity, and possessing the compassion of the noble ones, relying on blessings to awaken karma and afflictions. Awakening through conditions is through the empowerment blessings of the awakened one's secret mantra, relying on the path of pure environment to awaken. Therefore, awakening through power is like the punishment of a king, awakening through effort is like washing away dirt and becoming pure, awakening through conditions is like the king's pardon, and self-nature awakening is like clouds dissipating in the sky, or muddy water naturally clearing. In terms of increase, the essence increases as the body, thus making the three bodies naturally complete. Knowledge increases as wisdom, thus making compassion manifest in various ways. Activity increases as activity, thus making the body emanate differently. Abiding increases as samadhi, thus at all times not deviating from one thought. The etymology is the word "increase," from which nothing is produced, and it is excellent. The classification is the increase of self-nature abiding, not relying on others. The increase of material power joining is like adorning a charming woman with ornaments. Adorned with marks and signs is light and various colors. The way of increase is to increase with example and light, and abiding is to increase with self-perfection. For example, like a wish-fulfilling jewel, increasing like the perfection of qualities. For it, the essence of subduing no longer regresses. The etymology is that because it subdues aspects that do not conform to anything, it is called subduing. The classification is subduing the army of samsara, just as a city is captured by enemies.