English
First, stating the request beforehand, explaining the nature of wisdom's own essence; second, explaining the manner of reversing delusion; third, pointing out the recognition of wisdom that has thus gone astray; and fourth, explaining the repetition of that itself. In brief, first, stating the request beforehand, explaining the nature of wisdom's own essence, explained through eight topics, the first of which is stating the urging of the request as a guide. This is explained by "Then, the Bhagavan," and so forth; "Then" is after explaining the first chapter. Destroying the mistaken thought of recognizing delusion as non-delusion. Because it possesses spontaneously accomplished qualities and various faults, it becomes the basis of delusion. Although primordial purity transcends the subject of expression, the fault of delusion arising from spontaneously accomplished qualities is because of the belief that awareness itself is not deluded; thus, that itself has gone into self-delusion. It has come to be that the master of all of samsara and nirvana does not exist; therefore, it is called the basis. It appears on the path of yoga, and is called the result for the sake of those to be tamed. For those who are purified from the objects to be tamed, it has become the teacher. The Lord of Secrets and so forth are asked by the name of the compiler. "Kye! Kye!" calling out from the aspect of essence, and writing, "How would it be if the delusion of all these sentient beings of the three realms, such as the desire realm, the form realm, and the formless realm, were reversed?" Praying, "Please, teacher, bestow the teachings upon us, the Lord of Secrets, and so forth!" Thus, first stating the urging and guiding of the request. Now, secondly, in response, stating that delusion about the nature of reality arises suddenly. This is explained by "Then, the Bhagavan," and so forth. After being asked, the Bhagavan Vajrasattva, from among the immeasurable retinue, bestowed the teachings upon Vajrapani, the closest of the three classes of dakinis, and the retinue even closer than them. If asked how the teachings were bestowed, they were bestowed for the purpose of gathering the meaning, like butter arising from milk. Because it is the definitive essence, it is called "Kyema!" Please listen with the door of the ear faculty, Lord of Secrets, because you are the master of secrets, I will explain. First, there is neither what is called realized Buddhahood, nor is there an unrealized sentient being; the essence that is primordially pure has no name of delusion. In its own nature, because of spontaneous accomplishment, there is also no basis for what is called never having been deluded.
Chinese
因为是，没有变迁，不仅仅是言说对象，所以，不是言语思虑的境地。因为是万物的生起，所以显现为多种多样，像这样在任何地方都没有成立，所以，不是可以决定的境地。虽然没有错乱，比如太阳的本体没有被云彩遮蔽，但就像突然被遮蔽一样。众生的智慧的显现，在作用上也出现了好像错乱一样，但真正错乱和没有错乱在任何地方都没有成立。这是第二个回答，显示了实相上错乱是突然产生的。那是第三个内容，显示了用上师的口诀遣除错乱，那也用等等来显示。那也就是，一切显现都是自显现的关键，错乱自然解脱。解脱的一切都是自然解脱的关键，没有错乱也是自然清净的。智慧本觉的口诀，显现的关键，以殊胜的口诀，就像母子相遇一样，如果相遇就像酒和酒糟混合一样，觉性本身从没有错乱过，现在不住留在错乱中。因为现在不住留，所以以后不可能错乱，因此，在最初的原始清净上遣除，就像虚空融入虚空一样。这样说的是用上师的口诀遣除错乱。现在是第四个内容，直接显示了如何证悟，用自明等等来显示。自是安住，安住的意义，以觉性，从那里面叫做智慧。那本身不是意识的行境，所以难以证悟，那本身是基础，所以是万物的运行，本体上没有变化。觉性本身与精华相连，所以叫做精髓。四灯在自身显现，所以是原始的，叫做万物不住留的显现者。那本身在自己的本体上好像出现了错乱一样，但依靠法性显现的关键，自然解脱，任何也不抛弃的断除之方法。身语意三的关键和，不染污的力量，从三界中解脱。这样说的是如何证悟的直接显示。现在是第五个内容，显示了要习惯于证悟的方法，用无明等等来显示。那也就是，三种无明在三种智慧中自然清净，智慧在自性中明亮，轮回叫做三界的法自然解脱。
English
Because it is, there is no change, not just a subject of speech, therefore, it is not a realm of speech and thought. Because it is the arising of all things, it appears in various ways, but like this, it is not established anywhere, therefore, it is not a realm that can be determined. Although there is no confusion, like the essence of the sun is not covered by clouds, but like being suddenly obscured. The appearance of sentient beings' wisdom, in its function, also appears as if confused, but truly confused and not confused are not established anywhere. This is the second answer, showing that confusion in reality arises suddenly. That is the third content, showing that the confusion is dispelled by the guru's instructions, which is also shown by etc. That is, all appearances are the key to self-appearance, and confusion is naturally liberated. The key to all liberation is natural liberation, and non-confusion is also naturally pure. The instructions of wisdom awareness, the key to manifestation, with the supreme instructions, like the meeting of mother and child, if the meeting is like the mixing of wine and lees, awareness itself has never been confused, and now does not dwell in confusion. Because it does not dwell now, it is impossible to be confused in the future, therefore, dispelling on the original pure basis is like space dissolving into space. This is what is said about dispelling confusion with the guru's instructions. Now is the fourth content, directly showing how to realize it, using self-awareness etc. to show it. Self is abiding, the meaning of abiding, with awareness, from that it is called wisdom. That itself is not the object of consciousness, so it is difficult to realize, that itself is the basis, so it is the movement of all things, there is no change in essence. Awareness itself is connected to the essence, so it is called essence. The four lamps appear in oneself, so it is primordial, called the non-abiding manifestor of all things. That itself seems to have appeared confused in its own essence, but relying on the key to the manifestation of the Dharma nature, naturally liberating, the method of cutting off without abandoning anything. The key to body, speech, and mind, and the power of non-contamination, liberation from the three realms. This is what is said about the direct display of how to realize it. Now is the fifth content, showing that one should become accustomed to the method of realization, using ignorance etc. to show it. That is, the three ignorances are naturally purified into the three wisdoms, wisdom is clear in its own nature, and samsara, called the Dharma of the three realms, is naturally liberated.
Chinese
被指示之后，如果问这从何而来？是由于将明觉的明现相续安住于法界之中，恒常观照，自明自解脱，四种显现生起，被明现的自性所触及的缘故。赤裸观视之时，自性的一切显现自然解脱。任何显现，都在明觉的虚空中无碍自生。无所依，无方解脱，即是风轮超越二者，称之为法性。那么，这又依靠什么成就呢？自己的觉性，其自性从一开始就是清净的，最初的本然状态未经改造，之后也未被改变，安住于此。因为无明和明觉二者，其本体是相同的。所以说，法性明现从根本上断除。那么，它的要点是什么呢？基位的三种智慧的显现，从自己的眼中显现为四盏灯，因此，这被称作殊胜的法性明现。它并非是意识的推测，因此本来清净。在迷惑的念头，法性耗尽的显现中，除了最初的基位实相之外，没有其他的偏离。在道中，于自身的中阴，在认知特征的五种智慧的显现中，明觉自身显现。这就是于中阴身成佛的要点。如是，在第五个使之证悟之方便上修习之后，现在，第六个，通过遮止对治，从而使智慧的自性显现，由“心是”所指示，即是说，通过封闭心的房屋，基位空性的口诀；通过切断根源，认识生起的口诀；通过体验，确定特征的口诀，区分心和智慧，进入智慧虚空的口诀，是顿悟的要点。另外，通过努力探究无明的生起之口诀，使错觉回归基位。通过逆转生起之处，从而确定自性。通过追溯根源，显现自然清净，即是相续。生起如花瓣般绽放的口诀，也是顿悟的要点。五根门是依靠安住于灯的要点，从而切断所见之境的相续的口诀；耳根门安住于风的自声，从而使流动停止的口诀；鼻根门通过把握流动程度，智慧之风的数量，从而使业风念头的相续停止的口诀；舌的转变是通过文字的声音和意义来转变，从而使生起
English
Having been instructed, if asked, where does this come from? It is because of constantly looking by fixing the manifest awareness of the continuum into the expanse, self-awareness becomes self-liberated. The four appearances arise, touched by the self-essence of manifest awareness. When looking nakedly, all appearances of reality are naturally liberated. Whatever arises, arises naturally without obstruction in the expanse of awareness. Liberation without support and without direction is what is called reality, which carries the wind-wheel beyond both. Furthermore, how is this accomplished? One's own lineage is such that its essence is pure from the beginning, the original, untouched first moment, which is left unadulterated later. Because ignorance and awareness are of the same essence, it is said that manifest reality is cut off from the root. What is its key point? The appearances of the three primordial wisdoms of the ground manifest from one's own eyes as the four lamps; therefore, this is called the most excellent manifest reality. Since it is not intellectual speculation, it is pure from the beginning. In the appearance of the exhaustion of reality in deluded thoughts, there is nothing other than a deviation from the original ground of the nature of things. On the path, in one's own bardo, awareness itself appears in the appearance of the five wisdoms that grasp at characteristics. The key point is to become enlightened in the intermediate state of the bardo. Thus, after practicing the fifth method of realization, now, the sixth, by blocking the object to be refuted, the self-essence of wisdom is revealed, which is indicated by "the mind is." That is to say, by closing the house of the mind, the instruction of the ground of emptiness; by cutting off the root, the instruction of recognizing the arising; and by experiencing, the instruction of establishing the characteristics, the instruction of distinguishing between mind and wisdom, and entering the expanse of wisdom, is the key point of sudden realization. Furthermore, by the instruction of striving for the arising of ignorance, delusion returns to the ground. By reversing the place of arising, one establishes one's own essence. By tracing back to the source, appearances are naturally pure, that is, the continuum. The instruction of arising like blossoming petals is also the key point of sudden realization. The five gates are the instruction of cutting off the continuum of seen objects by relying on the key point of focusing on the lamp; the gate of the ear is the instruction of stopping movement by relying on the self-sound of the wind; the gate of the nose is the instruction of stopping the continuum of karmic wind thoughts by grasping the degree of movement, the number of wisdom winds; the transformation of the tongue is the transformation through the sound and meaning of letters, thus causing the arising
Chinese
关于转移时节疾病的口诀，以及通过刺激身体的门位和命脉要点，使大乐之身增长的口诀。当切断分别念产生的业风，并将其明晰为智慧时，应与顿悟之要点相结合。显现觉性的见地，通过打开顶轮梵穴，法性空性和觉性光明二者无别，转变为智慧清净之显现的口诀，也通过顿悟来阐明。依赖于这些要点，将迷惑的显现从境中驱逐，原始清净的觉性不会超出自身。如此生起，因突如其来的恩德唤醒，心性自然清澈，迷惑的延续被切断，思维的执着止息，在法身的境界中无处可去。当这种体验在相续中生起时，将轮回的所有分别念从整体中驱逐，知晓轮回本身并不成立。将此安住于自圆满之中，身体显现为化身，语显现为报身，心显现为法身三身。如是，通过遮止第六者的所破，指示了智慧自身的体性。现在，第七者也无需勤奋，自然返回而解脱，这被指示为：空性是无根的智慧。由于它从事物中返回，因此没有成为自续。由于其中没有我和自知，因此被五光的明亮所庄严，这是从空性中返回。所谓的五毒是束缚众生的东西，对此应以两个重要的要点结合：通过将五毒转化为药物，智慧在自身位置解脱的要点；以及通过将分别念转化为智慧，运动在自身位置解脱的两个要点。因此，同时获得果实。在双眼的交汇处，当灯自身被取出时，毒自身在药物的性质中解脱。同时摇动三界，这是从顿悟秘密要点中产生的。黑暗是轮回，其原因是无明，为了耗尽它，将轮回与涅槃混合。通过摧毁心之容器的要点，灯自身显现出来。迷惑是，不存在的事物连同显现一起。其原因是无明所收集的习气。通过认识到它原本没有原因，并通过显现境之要点耗尽诸法，见解显现为智慧的