English
This arises from the great essential point of Napo's essential point. This is the eighth meaning. Now, the ninth meaning is that although things appear to the object, it is shown to be beyond memory. That is, although it is difficult to grasp the nature of awareness itself, it is achieved slowly through the power of wisdom. Through the key point of seeing directly, there is no verbal elaboration on it, cutting off the extreme of being equal. Because there is no collection from the object, it cuts off the extreme of not being equal. It itself is liberated in the state of power, so whether it is or is not, it does not abide in the extreme. That which appears as a continuous stream, that is the appearance of the Dharmakaya itself, not the direct appearance of the external object as a power, there is nothing that is not realized. Therefore, the awareness liberated from things is called beyond the mind that remembers. This is the display of the ninth meaning. Now, the tenth meaning is to show that the appearance of delusion does not exist from the beginning. All the conceptual thoughts of the mind that grasps at the external characteristics, because it is known that they do not arise from the beginning, awareness itself is heard as the self-liberation of the Dharmakaya. These are the explanations of the third general meaning, which is the recognition of such inverted wisdom, divided into ten parts. Now, repeating the fourth general meaning, the first of the five points is to show that the nature of awareness appears in the container world. Ema, it is the wonder of oneself to oneself. Although the wisdom of awareness pervades everything, it does not appear without the words of the lama. Therefore, the appearance of external earth, water, fire, and wind, the inanimate, does not obscure the self-born wisdom, pervading all that is stable and moving. This is the first meaning. Now the second meaning is to show liberation from the view of nihilistic emptiness. Since it turns away from things, the nature of emptiness is not the object of the mind, so there is no need to meditate on it with the mind. Awareness, together with self-illumination, does not abide in the emptiness of words, this is the second meaning. Now the third meaning is to show that the memory of the mind itself is beyond the mind. The objects of the five senses are grasped as characteristics, because of their self-purity, therefore, the eye grasps at forms and other phenomena, without self-grasping, self-liberation itself does not abide. This is the third meaning. Now the fourth meaning is to show that it is beyond the dharma of words and letters. The wisdom of awareness is not the object of wisdom, therefore it is wisdom beyond hearing and thinking. Because the great direct perception arises from itself, therefore
Chinese
现在从言辞和文字中解脱出来，对于三藏的佛法，我的证悟，自生之智慧不住留啊！这是第四个内容。现在第五个内容，显示其自性是超越善恶的：慈悲普照显现的我，对于本来解脱的法性，没有因善业而得救护，也没有因罪恶而被沾染，因此，善恶二者完全消除。因此，在轮回显现的法中，我的觉性，本初成佛之性不住留啊！这些总结起来有五个要点。这部经的第四个总结要点，以三十个内容来显示。如是等等在名称的场合中显示。品是经文意义的子母确定，第二是从一中产生其他的。第二品的珍珠清晰地分开。完毕。 现在是第三品的珍珠清晰地分开：第三品，以迷惑来概括的品，有五个总结要点。第一个总结要点是，那些请求在前，显示迷惑的自性；第二个是，显示显现的实相不迷惑；第三个是，如果领悟迷惑的实相之义，则一切都是大圆满的境界；第四，如是领悟的瑜伽士，对于一切显现，以境界来增广；第五，因此，此续之王与上师的口诀相关联。第一个总结要点中，显示第四个内容之初，以秘密真言的特殊侍奉，以觉性的教证，如何请求觉性不迷惑：从那之后是那二者。忿怒尊是指调伏难调伏者。马头明王是指调伏步行的众生。这是从言辞的呼唤之门。如是祈请。向导师说：“奇哉！奇哉！”似乎是请求、给予和催促，经文可知。这是第一个内容。现在第二个内容，作为回答，伴随着咒语的声音，显示迷惑的自性与法身无二无别：从请求之后，导师大金刚持，未入座，即不曾安坐，从座位上站起。萨瓦 达哈
English
Now, having been liberated from words and letters, for the Dharma of the three pitakas, my realization, the self-arisen wisdom, does not abide! This is the fourth content. Now, the fifth content, showing that its essence is beyond good and evil: I, whose compassion universally illuminates, for the Dharma-nature of original liberation, there is no protection from good deeds, nor is there defilement from sins, therefore, both good and evil are completely eliminated. Therefore, in the Dharma of samsaric appearances, my awareness, the very nature of primordial Buddhahood, does not abide! These, in summary, have five points. The fourth summary point of this scripture is shown with thirty contents. Thus, etc., are shown in the context of names. A chapter is the determination of the mother and child of the meaning of the scripture, the second is the arising of others from one. The pearls of the second chapter are clearly separated. Finished. Now, the clear separation of the pearls of the third chapter: The third chapter, the chapter summarized by delusion, has five summary points. The first summary point is that, with those requests preceding, the nature of delusion is shown; the second is, showing that the reality of appearances is not delusion; the third is, if the meaning of the reality of delusion is realized, then everything is the state of the Great Perfection; fourth, the yogi who realizes in this way expands all appearances with the state; fifth, therefore, this king of tantras is related to the oral instructions of the lama. In the first summary point, at the beginning of showing the fourth content, with the special service of secret mantras, with the scriptural authority of awareness, how to request awareness not to be deluded: From then on, it is from those two. Wrathful deity refers to taming the difficult to tame. Hayagriva refers to taming the walking beings. This is from the door of verbal invocation. Thus he requested. To the teacher, saying, "Kye! Kye!" it seems to be requesting, giving, and urging, which can be understood from the text. This is the first content. Now the second content, as an answer, accompanied by the sound of mantra, showing that the nature of delusion is inseparable from the Dharmakaya: After the request, the teacher, the Great Vajradhara, not having been seated, that is, not having been sitting, arose from the seat. Sarva Dha Ha
Chinese
嗡！如此宣说诸法皆融入空性之音后，于彼处聚集之众宣说教言，为摄集之义而宣说，即诸法皆融入觉性。 嗟！嗟！谛听，以信心聚集之眷属，对世间与出世间者劝请倾听。 此续胜于其他教法，犹如从黑暗中显现光明之明灯，此续之义与法身之意无别，故当奉为至要之教诲。 第二内涵。 现在是第三内涵，即显现之错觉，自他之显现皆显现为自性。 瑜伽士于道中，将自明投向外境虚空。 彼之行持，即恒常依止。 上师之窍诀，恒常安住于彼身，不改变，如是行持，则于续中生起不可思议之证悟。 彼生起时，清净之法界无碍显现，无论做何种造作，皆显现为法性之游舞。 安住于彼状态，则对于下劣者，秘密之智慧不会改变，故自性之显现如此解脱，于诸根不灭而显现。 彼亦是自性本初清净，如三身般，自之不居而显现。 断除勤作之边，行为超越身与心，以三种方式观照空性离戏之法性境，则知晓四种显现之义。 彼之慈悲不灭显现，觉悟菩提心之明灯的智慧，如光之明点般从自之眼中显现。 此为第三内涵。 现在是第四内涵，即彼等之义归纳，显说明灯本身之显现。 彼等一切亦于觉性金刚链之身中，法性清净显现。 明灯法界清净本身之显现，即法界觉性无有分离，故恒常不染著，则不可能堕入三界。 彼等之摄集之义，首先分为四部分而宣说。 现在是摄集之义第二部分，即错觉之显现本身
English
Om! Having uttered the sound that all phenomena merge into emptiness, he addressed the assembly gathered in that place, speaking for the purpose of gathering, that is, all phenomena merge into awareness. Listen, listen! Listen with faith, urging the retinues of worldly and transcendent beings to listen. This tantra is superior to other teachings, like a lamp burning with light that reveals light from darkness. The meaning of this tantra is inseparable from the intention of the Dharmakaya, so hold it as the most essential instruction. The second meaning. Now, the third meaning is that these illusory appearances, the appearances of oneself and others, are shown to be the nature itself. The yogi directs his own awareness on the path to the external realm of empty space. His conduct is to constantly rely on it. The supreme guru's instruction is to constantly abide in that body without changing. By doing so, an extraordinary realization that is uncommon arises in the tantra. When that arises, the pure realm of reality dawns without cessation. Whatever is done or fabricated, all appears as the play of the nature of reality. By abiding in that state, the secret wisdom does not change for the inferior, so the appearance of self-nature is liberated in this way, and it appears clearly without ceasing to the senses. It is also from the very essence of primordial purity that the three bodies appear as one's own non-abiding radiance. Cutting off the extremes of effort and accomplishment, actions transcend both body and mind. By looking at the realm of the nature of reality, which is emptiness free from elaboration, with three ways of looking, one knows the meaning of the four appearances. As the flow of his compassion dawns without ceasing, the wisdom of the lamp of the signs of bodhichitta is clear from one's own eyes as a drop of light. This is the third meaning. Now, the fourth meaning is to summarize the meaning of these and show the appearance of the lamp itself. All of these are clear in the body of awareness, the Vajra Garland, the purity of the nature of reality. The appearance of the lamp, the purity of the realm of reality itself, is the inseparable awareness of the realm of reality. Therefore, by always keeping it unpolluted, it is impossible to fall into the three realms. The collected meaning of these was first shown in four parts. Now, the second part of the collected meaning is the appearance of illusion itself.
Chinese
为了无误地指示，以四个要点指示，首先指示错觉本身与佛的显现没有区别：从那以后，由于错觉显现为对境，因此将该显现分为清净和不清净两种。仅仅是显现的量，由于远离了觉知的不同显现的戏论，所以什么也不是。因为隐秘所以难以理解。是见解之义的总纲。因为它适合众生，所以加持进入信心的心，所以是伟大的。两个词语原文清楚。这是第一个要点。现在第二个要点是指，胜义谛和世俗谛的显现显现为本尊身，并且仅仅是指觉知：由于超越了所量，所以是意义，是殊胜的觉知，是口诀。是智慧知晓的部分。五数，如镜子等，显现的颜色也仅仅是考察的真实，所以是聚集一切。世俗谛遮蔽，但智慧不舍弃，在原地清净。是各种名称的区别。那也交付给世系，因此那显现为本尊身，并且本体是觉知，胜义谛和世俗谛无二无别地聚集。这是第二个要点。现在第三个要点是指，从元素中解脱的觉知首先显现为对境：精细等六个词语原文清楚。现在第四个要点是指，通过上师的口诀，到达了无法言说的地步：珍贵的口诀首先是通过六种方式来净化基础，并通过四个正行来抓住要点，并且由于没有确定眼睛的本体，所以显现为显而易见，因此这个口诀被指示为非常深奥。这样做了之后，内外运行的风被净化。觉知成熟为身的地方。从三身无别中，到达了彼岸，被称为法性穷尽。三界没有名称。因为它的意义无法言说，所以无法用语言来确定。因为它显而易见地存在于对境中，所以显现为身。这些是基于第三章的总结的第二个意义来指示的。现在，第三章的总结的第三个意义是指，如果认识到错觉的真相，那就是大圆满的境界，以十三个要点来指示的第一个要点是：指示轮回涅槃无二：唉唉，秘密的主人金刚持，这样呼唤。