English
The future and the present will be awakened. In the self-awareness without these, the way of seeing with the eye of meaning, transformed into the way of seeing of the Dharmakaya, will surely repel the battlefield of the three realms of samsara. Fifth, showing delusion itself as the nature of non-conceptuality. Now, the sixth inner meaning is showing delusion itself as non-delusion wisdom. Lugu (Tibetan), meaning well-propagated appearance, is the nature of the lineage's body and wisdom. Appearance relies on the manifestation of Dharmata, and experience grows from high to high. When awareness is placed in the emptiness of space, at that time, the wind of mind's movement will cease. Grasping onto the awareness that relies on objects, and all other elaborations, attachment to happiness and attachment to unhappiness, are all grasping onto the self of delusion. Therefore, with the consciousness that measures appearances, by examining the self-nature of realization with the measure, the nature of wisdom will be under the control of samadhi. The awareness of both inner and outer is self-purifying. If one examines both inner and outer, and does not pervertedly look at the self-awareness, then delusion itself will be naturally liberated. Sixth, showing delusion itself as non-delusion wisdom. Now, seventh, showing the root of samsara and nirvana. All dharmas are included in both samsara and nirvana. The root of both is the root of samsara—the mind of memory, and the awareness of nirvana—appearing in the pure realm, not exceeding these two. These are the second general meaning, showing the way of reversing delusion in seven parts. Now, the third general meaning is to identify the wisdom that is reversed in this way, showing it through ten inner meanings. The first is to observe without distraction from the meaning of the inseparability of space and awareness. Listen! I will show you Yama, the king of death, who is the wrathful one who gathers the family of the body. The five lights of self-awareness, along with their self-arising expansion, burn from their respective eyes. That is called self-realization, the one without superior is called the king, and the one pure from the beginning is called the essence. The lamp of space, the Lugu (Tibetan) lineage is the essence body. By being accustomed to this, awareness reaches its limit. From this, the key to object-awareness, without distraction
Chinese
不超出修持的范围。向外是理由。持续的是征兆。征兆是依靠修持传承，伟大之处在于要展示向上增长，这是第一个内容，展示了不散乱地看待法界智慧不可分离的意义。现在是第二个，展示了忆念显现的智慧在觉性中解脱。忆念是将自生智慧转化为轮回涅槃的窍诀。显现于心的是与六识自立的窍诀相结合，在觉性中解脱，轮回涅槃无名。那么，从何处产生呢？觉性之王，与金刚链不分离，显现其无数身相，被教导以三种观看方式观看。对此，如果恒常观看，它不会改变，金刚链自性觉性不改变，从中显现五种智慧的显现。形状和颜色，以及五身的自性单独，半身，以及父母双运，以及群聚的显现不改变，是觉性中解脱的征兆。那也是本来就自明的，被称为远离戏论的法性。在外境中，当卡拉飘动时，被称为法界智慧。这是第二个，展示了显现忆念的心在觉性中解脱。现在是第三个，展示了那个空性远离戏论，法性是金刚链。空性是与事物相背离。自利是不从那里动摇，安住是心之所指。空性是超越事物的智慧，成为感官和行境。那也是，觉性的本体虽然改变，但从中一部分的身相不可思议，在觉性达到极限时显现。像这样，内在的法本来没有生，却显现出各种出生的幻象。这是第三个，也展示了那个空性远离戏论。现在是第四个，展示了无忆念的智慧超越了法。那也是，从法身无生中不是有形体的，报身无生不是来往的，化身无生不是所有时间的，三者可以确定法性是无生的。
English
It does not go beyond the scope of practice. Outwardly, it is the reason. Continuous is the sign. The sign is relying on the lineage of practice, and its greatness lies in showing the upward growth. This is the first content, showing the importance of not being distracted from the meaning of the indivisibility of the wisdom of the sphere. Now, the second is to show that the mind of remembrance and manifestation is liberated in the state of awareness. Remembrance is the key to transforming the mind into the self-born wisdom, which eradicates samsara and nirvana. What appears to the mind is that when combined with the self-established key of the six consciousnesses, it is liberated in the state of awareness, and samsara and nirvana are without name. Moreover, where does it come from? The king of awareness, inseparable from the Vajra chain, manifests countless appearances of his body, and is taught to look with three ways of seeing. If one always looks at it, it does not change. The self-awareness of the Vajra chain does not change. From that, the appearances of the five wisdoms appear. Shapes and colors, and the self-nature of the five bodies alone, half-bodies, and the union of father and mother, and the unchanging appearance of the group are signs of liberation in awareness. That is also naturally clear from the beginning, and is called the nature of reality free from elaboration. In the external realm, when the "ka" flutters, it is called the wisdom of the sphere. This is the second, showing that the mind of remembrance and manifestation is liberated in the state of awareness. Now, the third is to show that emptiness is free from elaboration, the nature of reality is the Vajra chain. Emptiness is the opposite of things. Self-interest is not moving from there, and abiding is what the mind shows. Emptiness is the wisdom beyond things, becoming the senses and the field of experience. That is also, although the essence of awareness changes, the appearance of the body of a part of it is inconceivable, appearing when awareness reaches its limit. In this way, the inner Dharma has no birth from the beginning, but various illusions of birth appear. This is the third, also showing that emptiness is free from elaboration. Now, the fourth is to show that the wisdom without remembrance transcends the Dharma. That is also, from the unborn Dharmakaya, it is not form, the Sambhogakaya is unborn and does not come and go, and the Nirmanakaya is unborn and is not all time, and the three can determine that the nature of reality is unborn.
Chinese
因为它是超越心的分别念的缘故。由于不执著外境事物为我，觉性的自性如虹光身般显现于外，如五光般生起于内，从而使迷惑的显现耗尽。其自性法性完全清净的显现是：从根本上远离意识，没有忆念的作用。由于超越了心，因此也超越了思想之法的不同证悟。如是，第四个无忆念的智慧，显示为超越了法。现在，第五个内涵，显示以法性无生从分别念的缠结中解脱：法性远离戏论，法界是无内外二元的体验，那也未曾从其自身移动，且不间断地自然生起。心的分别念不向他处散乱，分别念自然止息，以无分别的自性安住，连同我执的缠结也自然松开而解脱。对此，勤作和身语的活动都断绝，由于迷惑本身不显现，迷惑的智慧显现为法性的征相，那在法性中阴、法性母的显现中，留下习气，迷惑便没有名称。如是，第五个以法性无生从分别念的缠结中解脱而显示。现在，第六个内涵，显示于虚空中，自生智慧无离无合地显现：彼时，自生智慧无我，因此超越了能取所取。其自性如虹光身般自然解脱地显现，称为分别念的风息灭。第六个内涵。现在，第七个内涵，显示那显现的自性为空性：如是显现时，若没有珍爱的执着，则自之显现完全清净，不被所取抓住，显现而无自性，如水中之月般，一切显现皆会生起。第七个内涵。现在，第八个内涵，以智慧的力量显示其意义与勤作修持无关：无碍是内外二者的争论证悟，自解脱是智慧力量大小的差别。譬如大鹏展开翅膀，在空中斩断所有的峡谷和悬崖而飞翔一般，没有翅膀的勤作修持。同样，自心舒缓和收摄后安住于自处，便能圆满解脱
English
Because it transcends the conceptual thoughts of the mind. Since it does not grasp external objects as self, the nature of awareness appears like a rainbow body externally and arises like five lights internally, thereby exhausting the appearances of delusion. Its nature, the appearance of the completely pure Dharma nature, is: from the very beginning, it is separate from mind, without the function of recollection. Because it transcends the mind, it also transcends the different realizations of the Dharma of thought. Thus, the fourth, the wisdom without recollection, is shown to be beyond Dharma. Now, the fifth inner meaning shows how to be liberated from the knots of conceptual thought through the unborn nature of Dharma: Because the Dharma nature is free from elaboration, the essence is the experience of non-duality of inner and outer, which also has not moved from itself, and arises naturally without interruption. When the conceptual thoughts of the mind do not wander elsewhere, conceptual thoughts naturally cease. Abiding in the state of non-conceptuality, the knots including self-grasping are naturally loosened and liberated. To this, effort and the activities of body and speech are cut off. Because delusion itself does not appear, the wisdom of delusion appears as a sign of Dharma nature. In that appearance of the Dharma nature Bardo, the Dharma nature mother, imprints are left, and delusion has no name. Thus, the fifth shows how to be liberated from the knots of conceptual thought through the unborn nature of Dharma. Now, the sixth inner meaning shows that in space, self-arisen wisdom appears without coming together or separating: At that time, self-arisen wisdom is selfless, therefore it transcends grasping and being grasped. Its nature appears as a naturally liberated rainbow body, which is called the exhaustion of the wind of conceptual thought. The sixth inner meaning. Now, the seventh inner meaning shows that the nature of that appearance is emptiness: When there is no clinging to cherishing such appearances, then one's own appearance is completely pure, not seized by grasping, appearing but without inherent existence, like the moon in water, all appearances will arise. The seventh inner meaning. Now, the eighth inner meaning shows that its meaning is unrelated to effort and practice through the power of wisdom: Unobstructed is the debate and realization of inner and outer, self-liberation is the difference between the great and small power of wisdom. For example, just as a great garuda spreads its wings, cutting through all the gorges and cliffs in the sky and soaring, without the effort of the wings. Similarly, relaxing and gathering one's own mind and leaving it in its own place, one can completely attain liberation.
Chinese
这是从那波大要义的要义中产生的。这是第八个内涵。现在第九个内涵是，虽然事物显现于对境，但显示已超越了忆念。也就是说，虽然难以把握觉性本身的体性，但通过智慧的功用，可以缓慢地成就。通过现量见到的要点，对它没有言辞的戏论，断除了是与同等的边。由于没有从对境中收集，断除了非与同等的边。它本身在力量的状况中解脱，因此无论是否，都不安住于边。显现为连贯不断的，那即是法身自性的显现，并非外境直接显现为功用，没有任何未证悟之处。因此，从事物中解脱的觉性，被称为超越能忆之意。这是第九个内涵的显示。现在第十个内涵是，显示错乱的显现原本不存在。对于成为外境相状的一切我执心识的分别念，因为知晓原本没有产生，所以觉性本身被听闻为法身自解脱。这些就是将第三个总义，即如此颠倒的智慧，分为十个部分来显示。现在，重复第四个总义，以五个要点来显示，首先是显示器世界显现为觉性的体性。唉玛，这是对自己感到惊奇。虽然觉性的智慧遍及一切，但没有上师的教言就不会显现，因此，外境地水火风的物质显现，不会遮蔽自生的智慧，遍及稳定与变动的一切。这是第一个内涵。现在第二个内涵是，显示从断灭的空性见解中解脱。由于从事物中返回，空性的法性不是心识的行境，因此不需要用心识修习它。觉性不住于具有自明的言辞空性中，这是第二个内涵。现在第三个内涵是，显示心识的能忆本身超越了心识。五根的对境执著为相状的事物，由于自性清净，因此眼根执著色法等法，没有我执，自解脱本身不住留。这是第三个内涵。现在第四个内涵是，显示超越了言辞和文字的法。觉性的智慧不是智慧的行境，因此是超越听闻和思虑的智慧。由于伟大的现量从自身产生，因此