Chinese
如果这样，通过超越体验的显现，未被造作，同样未来和现在，智慧的显现也不是任何人所造作的。因此，智慧本身不是有为法。而且，智慧金刚链的自性，仅仅是见到它，所有的分别念都清净。如果给它安立名称，就称为不虚妄的佛。像这样，他们通过沉睡来阐释了第二十五个身体意义，即智慧的法性。这是第二十六个身体意义，阐释续的法性，是二者阐释的第一个。阐释词语续的次第的区分是：从智慧的法性转变而来的，也称为续。应知续有自性、定义、分类、量、比喻、作用、口诀七种。其中，自性是恒常存在。正如所说，因为恒常存在，所以称为续。定义是，因为紧密相连所以是续，因为彻底决断所以是续，因为没有压制信息所以是续。这样，自己的作用是紧密相连，彻底决断，没有压制和遗漏。分类有词语的续和意义的续。其中，词语的续有眼睛的续和词语实物的续。名称是所有被命名的事物。词语实物的续有两种：基础的续和方法的续。基础是佛陀的心无二的智慧。它如何成为续呢？依赖于词语续的次第清晰，如果它达到究竟，就是续。方法有被象征的方法的续和象征者。被象征的续是唯一的，自性空。正如所说，成为所象征的基础。象征者是建立续者和具有相状者。被象征的是词语和文字记录并思考的事物。象征者是自心远离垢染。而且，仅仅是没有找到理由本身就变成了相状。意义的续是基础实物的状态不随错误的差异而改变。续的传承考察有两种：主要阐释生起次第和主要阐释圆满次第。量是生起
English
If so, through transcending the appearance of experience, it is uncreated, and likewise, neither the future nor the present appearance of awareness is created by anyone. Therefore, awareness itself is not conditioned. Moreover, the nature of awareness, the Vajra Garland, is such that merely seeing it purifies all conceptualizations. If a name is given to it, it is called the unerring Buddha. Thus, they explain the twenty-fifth body meaning, the nature of awareness, as if in sleep. This is the twenty-sixth body meaning, explaining the nature of the continuum, which is the first of the two explanations. Explaining the distinct order of the word continuum: that which transforms from the nature of awareness is also called a continuum. One should know that a continuum has seven aspects: essence, definition, classification, measure, example, function, and instruction. Among these, essence is that which constantly abides. As it is said, because it constantly abides, it is called a continuum. Definition: because it is closely connected, it is a continuum; because it is thoroughly decisive, it is a continuum; because there is no suppression of information, it is a continuum. Thus, one's own function is to be closely connected, thoroughly decisive, without suppression or omission. Classification: there are the continuum of words and the continuum of meaning. Among these, the continuum of words includes the continuum of the eye and the continuum of verbal objects. Names are all things that are named. The continuum of verbal objects has two aspects: the continuum of the basis and the continuum of the method. The basis is the non-dual wisdom of the Buddha's mind. How does it become a continuum? By relying on the clear order of the word continuum, if it reaches ultimate certainty, it is a continuum. Method: there is the continuum of the symbolized method and the symbolizer. The symbolized continuum is one, empty in essence. As it is said, it becomes the basis of what is symbolized. The symbolizer is the one who establishes the continuum and the one who possesses characteristics. The symbolized are words and things that are written and contemplated. The symbolizer is one's own mind, free from defilement. Moreover, the very absence of finding a reason becomes a characteristic. The continuum of meaning is the state of the basic object that does not change under the influence of erroneous differences. The examination of the lineage of the continuum has two aspects: mainly explaining the generation stage and mainly explaining the completion stage. The measure is the generation
Chinese
以重要支分五圆满为基础，以音声为基础。天神和真言二者，坛城和供养二者，近修和修持二者，见和行二者，共十者。圆满方面，见和修二者，行和果二者，基和道二者，方便和智慧二者，共八者。如是关联且无缺失，圆满是续之宝藏。因此，它像绳索一样，许多股线交织在一起，就像织成布匹一样。依赖于词语和术语，可以享用生起、圆满。业使所化众生的相续颠倒。口诀的生起圆满能确定产生结果。如是宣说了续的自性。如是，这十七部续，显现为基础事物之本性的存在方式。因此，在最初出现之时，光之明点也显现为十七种熔炼。续的名称等，可从经文中了解。如是，在阐述了词续的次第划分之后。现在，第二，阐述了意义续的词语穷尽，也如是，从经文的词语中可以了解。它们阐述了二十六种身体意义，将续的法性分为二而阐述。现在，阐述第二十七种身体意义，即解脱方式的法性。在以二者进行阐述的第一个部分中，依赖于八种解脱方式，阐述了轮回和涅槃的法没有不解脱的。也将要讲述与原因不同的解脱法性。如是承诺宣说。从那之中，依赖于出现的自性关键而解脱，那些成熟为特殊身体的元素，无需努力即可解脱。此外，仅仅通过法性显现的景象，就可在自性化身佛土中解脱，因此，无需努力和勤奋，法性自灭为普陀。因为自己的心性本已解脱，所以无需再次解脱。因此，在原始解脱的要点上，没有再次的基础。如是，所有这些解脱都不是由他力产生的，而是自己解脱自己，因此没有其他的对治。因为一切显现都在当下觉照中解脱
English
Based on the five perfections that are principal supports, and based on sound. Two aspects: deities and mantras. Two aspects: mandalas and offerings. Two aspects: approach and accomplishment. Two aspects: view and conduct, making ten in total. In terms of completion, two aspects: view and meditation. Two aspects: conduct and result. Two aspects: ground and path. Two aspects: skillful means and wisdom, making eight in total. Thus, being interconnected and without deficiency, perfection is said to be the treasury of tantras. It is like a rope, with many strands twisted together, like being woven into cloth. By relying on words and terms, one experiences generation and completion. Karma causes the minds of those to be trained to be inverted. The generation and completion of pith instructions definitely bring about the result. Thus, the nature of the tantra is shown. Thus, these seventeen tantras manifest as the way the nature of the basic elements exists. Therefore, in the time of primordial emergence, the drop of light also appeared as seventeen melts. The names of the tantras, etc., are known from the texts. Thus, having shown the division of the order of word tantras. Now, secondly, the exhaustion of the words of the meaning tantra is also shown. Thus, it is known from the words of the text. They show the twenty-six body meanings, dividing the nature of the tantra into two and showing it. Now, showing the twenty-seventh body meaning, the nature of the way of liberation. In the first part of the explanation in two parts, based on the eight ways of liberation, it is shown that there is no dharma of samsara and nirvana that is not liberated. The nature of liberation, which is different from the cause, will also be explained. Thus, it is promised to be explained. From that, liberation based on the self-essence of arising is that those elements that mature into special bodies are liberated without effort. Furthermore, merely through the appearance of the manifest nature, one is liberated into the realm of the self-nature embodiment. Therefore, without effort and exertion, the nature itself is exhausted into Bhuta. Since one's own mind is already liberated from the beginning, there is no need to liberate again. Therefore, in the essence of great primordial liberation, there is no basis for repetition. Thus, all these liberations do not arise from the effort of others, but one liberates oneself, so there is no other antidote. Because whatever appears is liberated into immediate seeing
English
Ra. That itself vanishes into the place of appearance, it is called the liberation of appearance into appearance. Just knowing that, whatever is done or said is completely liberated. That is called the Dharmata of self-nature purity. Moreover, in the Bardo of Dharmata, liberation occurs through a period of immutability. That itself does not need to be accustomed to, it is certain that liberation occurs through mere knowing. Furthermore, liberation occurs through merely placing the innate nature of mind in its natural state. Just by placing it in its uncorrected state, the senses are left to their own devices, and the six consciousnesses are the key of Vajradhara. By relying on the eight ways of liberation, it is shown that there is no Dharma of Samsara and Nirvana that is not liberated. Now, secondly, since nothing knowable is established, it is shown that the limits of conventional words are exhausted. Moreover, that which is called liberation is merely a convention, not realization. There is no established essence in awareness. Therefore, that which is called liberation through realization is also a convention. Whose Dharma is it that is called non-liberation through non-realization? Because realization does not benefit the knowable, and non-realization does not cause harm. Such a Dharmata, called liberation, is not without being designated. Therefore, this is the Dharmata that does not enter the three realms. In reality, all who enter the door of this Dharma do not enter the city of the womb. Why is that? For a qualified Lama, the four empowerments are completed, and the immature are matured. Moreover, even if all four are not completed, the empowerment of extreme non-elaboration is given. Having requested the direct instruction of Dharmata, with great diligence, in this very life, abandoning worldly activities. By practicing without interruption, the impure and attached aggregates do not appear, and Buddhahood is attained. One of medium capacity is distracted by worldly activities. Exhausted, there is no time for meditation. Relying on a little practice, in the Bardo of Dharmata, recognizing one's own name Dharmata, from that itself Buddhahood is attained. One of the lowest capacity is distracted by laziness, although there are instructions. But there is no time to practice, by the blessing of the truth of the direct Dharmata, without going through the door of the womb. Emanating in the pure land of the self-nature embodiment. After exhaling, in that very place Buddhahood is attained. Therefore, who is capable of not going through the door of the womb? Like that, the edge of existence, the birth of the lower realms
Chinese
并且，语之名号显明，无有远近，猛厉，宽广，广大，以及心等等三十二种功德，以及心的处所，不退转，不变异等等三十二种功德。因此，具有身语意之九十六种妙好之相。见地，需要从体性，词义，分类，定义，见地的方式，所见的对境，以及果这七个方面来了解。其中，见地的体性是从清净的见解中不退转。词义是，因为用眼睛的根识来观察，所以称为见地。分类有，宗派自性的见地，以及所知事物存在方式的见地。宗派自性的自宗是，九乘次第各自有各自的见解。所知事物存在的方式是，因为戏论没有在言语上成立，所以没有戏论的基础，没有差别之义。显现虽然显现为多种多样，但没有一个是真实的。显现生起于显现，解脱在自身解脱。因为没有一个是真实的，所以连一丁点的欲望都没有。定义是从所见的对境中不退转，平等地观察。见地的方式是，观察各种显现为自解脱，因此没有取舍偏袒。观察显现为当下安住，当下解脱，因此，五大元素和所依是自清净的。所见的对境是，观察外在有法，见到法无自性。观察内在法性，法性也解脱为无自性。观察秘密自证，自证显现。果报是圆满三身和五智。接下来是修法，体性是空明智慧的精华。词义是不散乱地修持，所以称为修法。分类有，天人和人类执持心的修法，菩萨们的禅定，瑜伽士的等持，以及如来藏的密意。也就是依靠实有来执持心，依靠非实有来执持心，使未执持的心得到执持，使已执持的心得到稳固，从稳固中解脱出来，即使这样修持也没有生起证悟，自己的心迷失了要点等等，在其他地方已经阐述了。菩萨的禅定是，认识心，并且稳固它。