Chinese
应如是行。无论何人，若对整个教法造成损害，即使造作恶业，但若心之所缘完全清净，则能获得广大的善根。如是依靠邪恶之业的差别，阐述了引导至三界的近取因清净。现在讲述第二点，即依靠错误的见修行，引导至三界之业：若执着于有我的见解，则会引导至三界轮回，因此应认识到无我之法超越轮回。又，若将气息纳入体内而修习，则会再次生起一切烦恼，因此应认识到自身清净一切感官的修习。又，若行持虚伪之行，则会堕入非天之境，并从彼处转生至饿鬼之境。由于此等业障，众生会转生至地狱之境。因此，应认识到不做作、自然本性的行持。又，怀有希望和疑虑之心所产生的果报，实乃轮回之因。因此，应认识到本自解脱之大果。如是，将身要十六之所诠词句的见解分为二而宣说。现在，讲述身要十七之表诠义理关联的见解，首先以二者来阐述，即与觉性之唯一智慧的表诠义理诀窍相关联的阐述：对此，续部的导师金刚持承诺对集结者说，还将宣说其他表诠义理关联的见解。于后世，上师对弟子说，轮回之业难以超越，犹如烈火焚身，于诸烦恼之中，乃是自业所生的种种分别念。若有一人，其觉性智慧之火未被烧毁，亦未被烦恼所害，口中宣说三藏之法，此乃觉性本身生起轮回与涅槃之法，是为善行。从中，若有人杀害其他生命，乃是依靠上师的诀窍而修持，断除自他之错觉分别念。善行乃是修持增长之景象，见到奇妙之事物，真是稀奇！此乃对奇妙之意。如是，觉性之唯一智慧，与表诠义理之诀窍相关联地阐述。现在
English
Thus should it be done. Whoever harms the entire teaching, even if they engage in sinful actions, if their mind's focus is completely pure, they will obtain vast roots of virtue. Thus, relying on the distinctions of evil deeds, it explains the purity of the proximate cause leading to the three realms. Now, the second point is explained: the actions that lead to the three realms based on the wrong view and meditation. If one holds onto the view of self, it will lead to the cycle of the three realms; therefore, one should recognize that the dharma of selflessness transcends samsara. Furthermore, if one meditates by holding the breath inside, all the collections of afflictions will arise again; therefore, one should recognize the meditation of purifying all the senses of oneself. Moreover, if one practices hypocritical conduct, one will fall into the realm of Asuras and from there be born into the realm of fierce pretas. Due to these obscurations, sentient beings will be born into the realm of hell. Therefore, one should recognize the conduct of unfeigned, natural state. Furthermore, the result arising from hope and doubt is indeed the cause of samsara. Therefore, one should recognize the great fruit of primordial liberation. Thus, the view of the expressed words of the sixteen aspects of the body is explained in two parts. Now, the seventeenth aspect of the body, the view of the connection between symbolic meaning and meaning, is explained, first explaining the connection between the symbolic meaning and the essential instructions of the sole wisdom of awareness. Thereupon, the teacher of the tantra, Vajradhara, promised to explain to the compiler that he would also explain the view of the connection between symbolic meaning and meaning. In the future, the lama says to the disciple that the karma of the cycle of kalpas is difficult to overcome, like a fire burning the body, and in the midst of various afflictions, there are different thoughts arising from one's own karma. If one person's wisdom of awareness is not burned by the fire and is not harmed by afflictions, and speaks the Dharma of the three pitakas from the mouth, this means that the Dharma of samsara and nirvana arises from awareness itself, which is a good deed. From this, if someone kills another life, it means that by relying on the guru's instructions and practicing, one cuts off the deluded thoughts of oneself and others. Virtuous conduct is the appearance of increasing experience, and seeing wonderful things is truly amazing! This refers to the meaning of wonder. Thus, the sole wisdom of awareness is explained in connection with the essential instructions of symbolic meaning. Now
Chinese
第二，以明灯的智慧，通过象征意义将显现方式与口诀联系起来进行阐释：铁难以被他人摧毁，房屋是轮回，无门难以从中解脱。无明是业和烦恼，黑暗是轮回的深厚习气。空旷的中心是轮回的基石，其中的两个人是：太阳是法界完全清净的明灯，月亮是明点空性的明灯，依靠这两者，通过修持而显现五光的景象。将此迷惑的显现本身明晰化，如果以前没有上师的口诀，也是无法见到的。如此显现也是各个众生根识的对境显现。因为没有上师的口诀，所以无法见到明灯本身，真是太稀奇了！这是带有惊叹语的语句。以上是所请示的第十七个问题，关于以象征意义联系的见解的阐释，分为两部分进行阐释。现在是第十八个身体意义，关于执着于对境的见解的阐释，分为两部分进行阐释的第一部分，阐释由于轮回未成立，而将超越的法性转化为道用：对此，导师说，还要阐释执着于其他对境的见解。这是承诺之语。此大圆满的宗派，阐释了不退转于三界的见解，由于执着轮回为自性的基础，自性清净空性，所以没有轮回之名。将希求涅槃的想法，用手掌拍打在自性上，这被称为自性清净的法性。无明是指在基上从未成立，从而断绝了根本和迷惑的可能性。现在，由于没有解脱为法身、报身、化身三身的所依，所以将希求果为三身的想法连根拔起，因为远离了希求和贪执。以上阐释了由于轮回未成立，而将超越的法性转化为道用。现在是第二部分，依靠无明的各种名称，阐释法性的道路：黑暗，体验不清晰时，被称为各种轮回的行为。穿衣服是指与身体相关的各种行为。遮蔽太阳是指，此时不做任何善行。像这样过了五六天左右，不区分清晰的显现，僵硬地放置，是指上者的业力之黑暗被遮蔽，这是从轮回中依赖于智慧的显现。
English
Second, explaining how the appearance of phenomena is connected with pith instructions through symbolic meanings by the wisdom of the lamp: Iron is difficult to be destroyed by others, a house is samsara, and without a door, it is difficult to be liberated from it. Ignorance is karma and afflictions, darkness is the thick habitual patterns of samsara. The empty center is the foundation of samsara, and the two people in it are: the sun is the lamp of the completely pure realm of reality, and the moon is the lamp of empty bindu. By relying on these two, the appearance of the five lights is experienced through practice. Clarifying this very appearance of delusion, if there was no guru's pith instruction before, it would not be seen. Such an appearance is also the clear object of each sentient being's senses. Because there is no guru's pith instruction, the lamp itself cannot be seen, how amazing! These are words with exclamations. The above is the seventeenth question asked, the explanation of the view connected with symbolic meanings, explained in two parts. Now is the eighteenth body meaning, the explanation of the view of clinging to objects, explained in two parts, the first part explaining how to transform the nature of transcendence into the path because samsara is not established: To this, the teacher said that he will also explain the view of clinging to other objects. This is a promise. This Dzogchen tradition explains the view of non-regression in the three realms, because the basis of clinging to samsara as self-nature is self-purified emptiness, so there is no name of samsara. The idea of desiring nirvana is slapped on the self-nature with the palm of the hand, which is called the self-purified nature of reality. Ignorance means that it has never been established on the ground, thus cutting off the possibility of root and delusion. Now, because there is no support for liberation into the three kayas of Dharmakaya, Sambhogakaya, and Nirmanakaya, the idea of desiring the result as the three kayas is uprooted, because it is free from desire and attachment. The above explained how to transform the nature of transcendence into the path because samsara is not established. Now is the second part, relying on the various names of ignorance, explaining the path of the nature of reality: Darkness, when the experience is unclear, is called various samsaric behaviors. Wearing clothes refers to various behaviors related to the body. Covering the sun means that no virtuous deeds are done at this time. After about five or six days like this, without distinguishing the clear appearance, placing it rigidly means that the darkness of the previous karma is covered, which is relying on the appearance of wisdom from samsara.
Chinese
是这样的。还有，要保持锐利的锋芒，如果智慧之眼明亮，就要让上师高兴。这样做，就是一种法性。如果这样做了仍然找不到罪过，那就再做会供轮。广大的意思是，通过修行的进步而产生觉受。中心是指，从觉性的发展尚未显现之时起，觉性就是空性中唯一未显现的东西。在这个时候，灯是依靠的关键。这是因为询问了各种乘的意愿，却没有找到一个显现的觉性。这些人是没有诀窍的人。因此，关于“存在”或“不存在”的边见就清楚了。以上是第十八个身体意义，将执持对境的见解分为两部分来阐述。现在是第十九个身体意义，将欲望之心的见解分为两部分来阐述的第一部分。通过特殊的进入方式，从根源上断除欲望和贪恋。此外，还将讲述欲望之心的见解。即使反对一切，如果不能杀死一个，即使将言语的见解所造成的迷惑放在推理上，如果对一个也没有损害，那就是中观心性的宗派言辞。杀死一个就等于杀死一切，大圆满从唯一的心中解脱，比如用一把剑杀死一百个人。比如，一个国王战败后，连同他的随从一起被俘虏。释放了一百个随从，解开了他们的枷锁，但唯独国王没有被释放。将轮回的法确定下来，即使了解了名相，如果仅仅确定了觉性，也无法从三界中解脱。又如，以前某个地方有很多囚犯，后来一位将军抓住了他们，以前所有的囚犯都获得了释放。同样，如果直接抓住唯一的法性明点，就能从业和烦恼中解脱，从而从三界轮回中解脱。这样从轮回中解脱后，去往任何地方的道路都已耗尽，无法返回。这样了解和证悟后，进入轮回的业的根本——无明——就止息了。以上是将第十九个身体意义，即欲望的见解分为两部分来阐述。现在，第二十个身体意义，即从询问之外转变的行为轮，分为两部分来阐述的第一部分。阐述行为次第的特殊行为是，也是从询问中
English
It is like this. Furthermore, to maintain a sharp edge, if the eye of wisdom is clear, one should please the lama. By doing so, it is one Dharma-nature. If, even after doing so, the fault is not found, then one should perform a tsok khorlo again. The vastness means that awareness arises through the increase of experience. The center refers to the fact that from the time when the development of awareness has not yet arisen, awareness is the only thing that has not arisen in emptiness. At this time, relying on the lamp is the key. This is because, having inquired about the various desires of the vehicles, one has not found a single manifest awareness. These are the ones who lack the essential instructions. Therefore, the conceptualization of the extremes of "existence" or "non-existence" becomes clear. This is the eighteenth body-meaning, which explains the view of grasping at objects in two parts. Now, the nineteenth body-meaning, which explains the view of the mind of desire, is explained in two parts, the first of which is: By means of specific entry, desire and craving are eradicated from their roots. Furthermore, the view of the mind of desire will be explained. Even if one opposes everything, if one cannot kill a single one, even if one places the confusion caused by the view of words on reasoning, if there is no harm to a single one, then those are the words of the Madhyamaka mind's established tenets. Killing one is equivalent to killing all, and Dzogchen liberation comes from the single mind, like killing a hundred people with a single sword. For example, a king, after being defeated in battle, is captured along with his retinue. A hundred of his retinue are released, their chains unlocked, but the king alone is not freed. Having established the nature of samsaric phenomena, even if one knows the characteristics, if one only establishes awareness, one will not be liberated from the three realms. Again, if in the past there were many prisoners in a certain country, and later a general captured them, all the former prisoners were released. Similarly, if one directly grasps the single essence-point of Dharma-nature, one will be liberated from all actions and afflictions, and thus be liberated from the three realms of samsara. Having thus been liberated from samsara, the path to going anywhere is exhausted, and there is no turning back. Having thus known and realized this, the root of karma that causes one to enter samsara—ignorance—is ceased. This is the explanation of the nineteenth body-meaning, the view of desire, in two parts. Now, the twentieth body-meaning, the wheel of conduct that transforms from questioning, is explained in two parts, the first of which is: Explaining the special conduct of the order of actions is, also from questioning.