English
The instruction on transferring diseases of the times, and the instruction on increasing the body of great bliss by stimulating the key points of the body's gates and vital channels. When the winds of karma arising from thoughts are cut off and clarified into wisdom, it should be combined with the key point of sudden realization. The vision that causes awareness to arise: by opening the fontanel at the crown of the head, the emptiness of reality and the clarity of awareness become inseparable. The instruction on transforming into the appearance of pure wisdom is also clarified by sudden realization. Relying on these key points, by expelling the appearance of delusion from objects, the awareness of primordial purity does not go beyond itself. Thus, when it arises, the mind itself becomes clear as if awakened by the kindness of a sudden event, the continuity of delusion is cut off, and the attachment of thought ceases, so there is nowhere to go from the state of the Dharmakaya. When this experience arises in the mindstream, all the thoughts of samsara are expelled from the whole, and when it is known that samsara itself is not established, and that itself is placed as self-perfection, the body manifests as the Nirmanakaya, speech manifests as the Sambhogakaya, and mind manifests as the Dharmakaya, the three kayas. Thus, by blocking the object of negation of the sixth, the nature of wisdom itself is shown. Now, the seventh is also shown to be liberated by self-reversal without effort: Emptiness is the wisdom without root. Moreover, since it has turned away from things, it has not become self-continuing. Since there is no self or self-awareness in it, it is adorned with the clarity of the five lights, which is a turning away from emptiness. The so-called five poisons are what bind beings; this should be combined with two great key points: the key point of liberating wisdom in its own place by transforming the five poisons into medicine, and the two key points of liberating movement in its own place by transforming conceptual thought into wisdom. Thus, the result is obtained all at once. At the junction of the two eyes, when the lamp itself is taken out, the poison itself is liberated in the nature of medicine. Shaking the three realms at once arises from the secret key point of sudden realization. Darkness is samsara, the cause of which is ignorance, and in order to exhaust it, samsara and nirvana are mixed. By the key point of destroying the vessel of the mind, the lamp itself is made to appear directly. Delusion is the appearance of things that do not exist, together with appearances. Its cause is the habitual tendencies collected from ignorance. By realizing that it originally has no cause, and by exhausting phenomena through the key point of the appearance of objects, the appearance of vision is the
Chinese
显现为自性清净之相。如此显现，光明遍布五光。外境显现为报身忿怒尊之装束，父尊母尊于无二之状态中，非各自独立，而是成为不可分割之状态。地水火风之物质，以形色聚集者，依赖于外境之要点而于自身解脱。觉性则依赖于所知之内在显现，于无二中觉悟，轮回涅槃融为一体。此乃由错乱自净之要点所生。意义之智慧乃是连绵不断。基础是秘密之觉性自净，故能使轮回之法逆转。如是，第七个要点也已显示为无需勤作而自然返回。现在，第八个要点的归纳，即归纳为超越胜义谛和世俗谛，现在开始阐述。胜义谛之法性，已显示为离戏论，超越言语和思维。那是将显现与觉性融为一体，以空性无勤之要点，从轮回涅槃相互颠倒之理而生。世俗谛显现为多种多样，是从六识各自返回本位而生。此二者无二，是从法性中自然产生，无法人为改造。如是，以上是对归纳之第一个意义，即以请教为先导，对智慧自性之阐述，分为八个方面进行阐述。现在，归纳之第二个意义，即对错乱之逆转方式的阐述，从六个内在意义进行阐述，首先是对无因无缘之智慧的阐述：唉玛！如是，此乃要点之口诀，依赖于此，三界同时解脱，甚为稀有！如是说。莲花部之语，从完全清净中产生的忿怒尊马头明王，您是战胜轮回之大胜者，请听我说，如此呼唤。心是诸多念头之迷乱之轮，处所是无根之阿赖耶识，此乃是无法以思维寻得之智慧，依赖于一切显现而解脱。对此，基础处所之智慧是肯定的，这是过去对马头明王的教诲，也是未来上师对弟子的教诲。外缘之显现，不被心所改变，不被显现所阻断，觉性安住于自身本性。此乃是不被外在显现所改变，被称为无处不在，当下解脱。如是，对第一个内在意义，即无因无缘之智慧进行阐述后，
English
It manifests as the self-purified aspect. Thus arising, clarity pervades with five lights. Outer appearances are in the form of the Sambhogakaya wrathful deity, adorned. Father and mother are inseparable, not distinct, but become non-dual. Material substances, earth, water, fire, and wind, gathered by form, rely on the key points of the external world and are liberated in their own place. Awareness relies on the inner appearances of knowable objects, and by awakening in non-duality, samsara and nirvana are integrated. This arises from the key point of self-purification of delusion. The wisdom of meaning is a continuous stream. The basis is the self-purification of secret awareness, which reverses the phenomena of samsara. Thus, the seventh point is shown to be self-reverting without effort. Now, the conclusion of the eighth point, which is the conclusion that transcends ultimate and conventional truths, is now explained. The Dharmata of ultimate truth is shown to be free from elaboration, beyond words and thought. That is the merging of appearance and awareness, arising from the logic of reversing samsara and nirvana by the key point of effortless emptiness. Conventional truth appears in various forms, arising from the return of the six consciousnesses to their own place. These two are non-dual, arising naturally from Dharmata, and cannot be artificially modified. Thus, the above is the first meaning of the summary, which is the explanation of the nature of wisdom, preceded by inquiry, explained in eight aspects. Now, the second meaning of the summary, which is the explanation of how delusion is reversed, is explained in six inner meanings, the first of which is the explanation of causeless and conditionless wisdom: Ema! Thus, this is the key instruction, relying on which, the three realms are liberated simultaneously, which is very wonderful! Thus it is said. The speech of the Padma family, the wrathful Hayagriva arising from complete purity, you are the great victor who conquers samsara, listen to me, thus he calls. The mind is a confused wheel of many thoughts, the place is the rootless Alaya, this is the wisdom that cannot be found by thought, liberated by relying on all appearances. To this, the wisdom of the basic place is certain, this is the teaching given to Hayagriva in the past, and also the teaching of the lama to the disciple in the future. The appearance of external conditions is not changed by the mind, not cut off by appearance, awareness abides in its own nature. This is not changed by external appearance, it is called being omnipresent, liberated in the present. Thus, after explaining the first inner meaning, which is causeless and conditionless wisdom,
Chinese
二是， যেহেতু觉性的本质与心念分离，因此，它显示了对错觉之逆转的识别。错觉是：由三个无明之因以及清净与不清净的各种境所致。逆转之逆转是：本质本净之基。通过展示觉性自净，以如囚禁绵延不断之线的方式，所有错觉于同一时刻得以清净。忆念是各种突发的念头。其不存在是：通过将觉性本身展示于虚空中。由于心之生起感受止息，故而无心念，即，内在智慧之境的界限是体验之显现。当轮回身和智慧显现时，觉性达到极限。由于从执着的各种念头中解脱，故而自续于觉性本身中显现，因此，大圆满离戏虚空之见在原始智慧上显现。在其中，有多少心念之显现，执着于此是束缚大错觉自续之因，因此，将显现安放于其自身位置，与法性耗尽同时。如是，在展示了通过觉性之本质存在与否来识别错觉之念之后，现在，第三，展示了错觉本身在哪个境中逆转：忆念是眼睛半闭等无所作为。清净是从那本身中分离，放在拉索尔娘嘎上，错觉在同一时刻止息。此外，错觉之本身应依赖三种观看方式来逆转。如是，在展示了第三错觉本身在哪个境中逆转之后，现在，第四，展示了在境上显现的本身中识别错觉与非错觉：在外，法性境之显现自解脱生起，忆念思维在自明中显现，所有事物都是心之显现，各种显现，事物自净是：从觉性本身未被改造中生起。如果不知道那本身，那么显现是错觉，执着于此的原因是见修行通过自续束缚。无明之因是执着于五种智慧，因此，知晓一切皆为自显自解脱是关键。如是，在展示了第四在境上显现的本身中识别错觉与非错觉之后，现在，第五，展示了错觉本身为非概念之自性：思维是风散发出的心之流动，过去和
English
Secondly, since the essence of awareness is separate from mind, it shows the identification of the reversal of delusion. Delusion is: caused by the three causes of ignorance and various objects that are pure and impure. The reversal of the reversal is: the basis of essence being primordially pure. By showing awareness as self-purifying, all delusions are purified at the same moment by the key of holding the continuous line as a prisoner. Memory is various sudden thoughts. Its non-existence is: by showing awareness itself in the sky. Since the arising feeling of mind ceases, there is no mind, that is, the boundary of the realm of inner wisdom is the appearance of experience. When the Sambhogakaya and wisdom appear, awareness reaches its limit. Since it is liberated from the various thoughts of clinging, one's own continuum appears in awareness itself, therefore, the view of the Great Perfection, free from action, the Great Expanse, appears on the original wisdom. In it, however many appearances of mind and memory there are, clinging to them is the cause of binding the self-continuum of great delusion, therefore, placing the appearance in its own place is simultaneous with the exhaustion of the nature of reality. Thus, after showing the identification of delusional thoughts through the existence and non-existence of the essence of awareness, now, thirdly, it shows in which realm the delusion itself is reversed: Memory is without action, such as half-closing the eyes. Purification is separated from that itself, placed on Rab Sor Nyam Ka, delusion ceases at the same moment. Furthermore, the delusion itself should be reversed depending on the three ways of viewing. Thus, after showing in which realm the third delusion itself is reversed, now, fourthly, it shows the identification of delusion and non-delusion in the appearance itself on the realm: Outwardly, the appearance of the nature of reality realm arises as self-liberated, memory and thought appear in self-awareness, all things are the appearance of mind, various appearances, things self-purifying are: arising from awareness itself uncorrected. If one does not know that itself, then the appearance is delusion, the cause of clinging to it is that view and practice bind through one's own continuum. The cause of ignorance is clinging to the five wisdoms, therefore, knowing that everything is self-appearing and self-liberated is the key. Thus, after showing the identification of delusion and non-delusion in the appearance itself on the realm, now, fifthly, it shows the delusion itself as the nature of non-conceptuality: Thought is the movement of mind scattered by the wind, the past and
Chinese
未来和现在都将被唤醒。在没有这些的自性觉知中，以意义之眼观察的方式，转化为法身的观察方式，必定能击退三界轮回的战场。第五，将迷惑本身展示为非概念的自性。现在，第六个内在意义是将迷惑本身展示为非迷惑的智慧。Lugu（藏文），意为繁殖良好的显现，是传承的身和智慧的自性。显现依赖于法性的显现，体验从高到高地增长。当将觉知置于虚空中时，那时，心念流动的风将止息。执着于境的觉知，以及其他所有的造作，对快乐的执着和对不快乐的执着，都执着于迷惑的自我。因此，以衡量显现的意识，通过衡量来辨别证悟的自性，智慧的自性将处于三摩地的控制之下。内外二者的觉知是自净的。如果在内外二者中观察，而不颠倒地观察自性的觉知，那么迷惑本身就会自然解脱。第六，将迷惑本身展示为非迷惑的智慧。现在，第七，展示轮回和涅槃的根本。诸法包含轮回和涅槃二者。二者的根本是轮回的根本——忆念的心，以及涅槃的觉知——在清净的境中显现，不会超出这二者。这些是第二个总义，以七个部分展示了迷惑的逆转方式。现在，第三个总义是识别如此逆转的智慧，通过十个内在意义来展示。第一个是不从虚空觉知的无二之义中散乱地观察。听啊！将向你展示阎罗王，他是身之族的忿怒尊的聚集者。自性觉知的五光，伴随着自生的扩展，从各自的眼中燃烧。那被称为自证，无上者被称为国王，从一开始就清净者被称为自性。虚空的明灯，Lugu（藏文）传承是自性身。习惯于此，觉知达到极限。由此，境觉的关键，不散乱