English
To indicate without error, it is indicated with four points. The first point is to indicate that the illusion itself is no different from the appearance of the Buddha: From then on, since the illusion appears as an object, that appearance is divided into two, pure and impure. Being merely the extent of appearance, since it is free from the proliferation of different appearances of awareness, it is nothing at all. Because it is secret, it is difficult to understand. It is the general outline of the meaning of the view. Because it suits sentient beings, blessings enter the heart of faith, so it is great. The two words are clear in the text. This is the first point. Now the second point is to indicate that the appearance of ultimate truth and conventional truth appears as the deity's body, and it is only awareness: Because it transcends what can be measured, it is the meaning, it is the supreme awareness, it is the oral instruction. It is the part of wisdom knowing. The number five, such as a mirror, etc., the color of the appearance is also only true in examination, so it is the gathering of all. Conventional truth obscures, but wisdom does not abandon, it is pure in its place. It is the distinction of various names. That is also entrusted to the lineage, therefore that appears as the deity's body, and the essence is awareness, ultimate truth and conventional truth gather inseparably. This is the second point. Now the third point is to indicate that the awareness liberated from the elements first appears as an object: The six words such as subtle etc. are clear in the text. Now the fourth point is to indicate that through the guru's oral instruction, one has reached the state of being beyond words: The precious oral instruction is first to purify the basis through six ways, and to grasp the essential point through four main practices, and because the essence of the eye has not been determined, it appears manifestly, therefore this oral instruction is indicated as being very profound. Having done so, the winds that move internally and externally are purified. The place where awareness matures into the body. From the inseparability of the three bodies, one has reached the other shore, which is called the exhaustion of Dharma-nature. The three realms have no name. Because its meaning cannot be expressed, it cannot be determined by words. Because it manifestly exists in the object, it appears as the body. These are indicated based on the second meaning of the summary of the third chapter. Now, the third meaning of the summary of the third chapter is to indicate that if one realizes the truth of illusion, that is the state of Great Perfection, the first point indicated by thirteen points is: To indicate that samsara and nirvana are inseparable: Alas, alas, the secret lord Vajradhara, thus he calls.
Chinese
因此，轮回的法显现于显现之初即解脱，从而知晓显现。如果领悟到知晓在变动之初即解脱的意义，因为知晓变动自性清净，所以轮回自身解脱于自身，因此，所谓的涅槃并不存在。这是第一个要点。现在，第二个要点是展示五毒与智慧无二无别：烦恼是身体的痛苦，忧虑是心灵的痛苦，如此身心束缚即是五毒。贪欲因贪欲而解脱，犹如野火蔓延；嗔恨因嗔恨而解脱，犹如石头投入水中；愚痴因愚痴而解脱，犹如黑暗消散；我慢因我慢而解脱，犹如从繁重的轭中解脱；嫉妒因嫉妒而解脱，犹如到达三座山顶。如此领悟，则五种智慧自然解脱。如此领悟，执着于相状的五种智慧，以及作为基础的智慧，连名字也不存在。这是第二个要点。现在，第三个要点是展示苦乐无二无别：痛苦是身体的，苦恼是心灵的，对于这两者，产生快乐的原因是痛苦。如果领悟到意义是自显的，当下放下，那么它自身解脱为快乐，这是大圆满的关键，因此不需要从其他地方努力。这是第三个要点。现在，第四个要点是展示缺点与优点无二无别：如果没有缺点的尽头，就不会追求优点，如果明白这是法性，如果领悟到对此没有取舍，缺点自身解脱，因此不需要努力追求伟大的优点。这是第四个要点。现在，第五个要点是展示迷惑与不迷惑无二无别：如果明白迷惑本身的意义是觉性从未迷惑过，那么它自身解脱，成为不迷惑的觉性，因此不需要从其他地方努力。这是第五个要点。现在，第六个要点是展示五大元素的精华与糟粕无二无别：展示五大元素中地的特征是显现和产生；火是热和燃烧；水是湿润和聚集；风是轻盈和移动；空是轻盈和分隔空间。如果领悟到这五者本身的意义是，地没有坚硬的稳固，水没有湿润的遍布，火没有热度的成熟，风没有轻盈的提升，空没有轻盈的显现，那么，地
English
Therefore, the phenomena of samsara are liberated upon their appearance, thus knowing the appearance. If one realizes the meaning of knowing being liberated upon its arising, then because knowing is self-purifying, samsara itself is liberated in its own place. Therefore, what is called nirvana does not exist. This is the first point. Now, the second point is to show that the five poisons and wisdom are non-dual: affliction is the suffering of the body, worry is the suffering of the mind. Thus, the bondage of body and mind is the five poisons. Desire is liberated by desire, like fire spreading across a field; hatred is liberated by hatred, like a stone thrown into water; ignorance is liberated by ignorance, like the darkness clearing; pride is liberated by pride, like being freed from a heavy yoke; jealousy is liberated by jealousy, like reaching the top of three mountains. If one realizes this, the five wisdoms are naturally liberated. Having realized this, the five wisdoms that grasp at characteristics, and the wisdom that is the basis, do not even exist in name. This is the second point. Now, the third point is to show that happiness and suffering are non-dual: suffering is of the body, misery is of the mind. For these two, the cause of happiness arising is suffering. If one realizes that the meaning is self-appearing, and immediately lets go, then it itself is liberated into happiness. This is the key to Dzogchen, so there is no need to strive from elsewhere. This is the third point. Now, the fourth point is to show that faults and virtues are non-dual: if there is no end to faults, one will not strive for virtues. If one understands this as the nature of reality, and if one realizes that there is no acceptance or rejection of it, faults themselves are self-liberated, so there is no need to strive for great virtues. This is the fourth point. Now, the fifth point is to show that delusion and non-delusion are non-dual: if one understands that the meaning of delusion itself is that awareness has never been deluded, then it itself is liberated, becoming non-deluded awareness. Therefore, there is no need to strive from elsewhere. This is the fifth point. Now, the sixth point is to show that the essence and dross of the elements are non-dual: the characteristic of earth among the elements is shown to be manifestation and generation; fire is hot and burns; water is wet and gathers; wind is light and moves; space is light and separates space. If one realizes that the meaning of these five themselves is that earth has no solid stability, water has no wet pervasiveness, fire has no hot ripening, wind has no light lifting, and space has no light clarity, then, earth
Chinese
从大者出黄色，从大水出白色，从火出红色，从风出绿色，从虚空出蓝色，五光以此清净之体性降下，于所知境中成就。此为第六内涵。现在宣说第七内涵，无明无二：若无明之自性轮涅自解脱，则智慧之身性，除此之外无所作为，不修而成。此为第七内涵。现在宣说第八内涵，佛与有情无二：若知有情之义本即成佛，则成佛者亦无需从他处寻觅，自可获得。此为第八内涵。现在宣说第九内涵，显现与光二者无二：如是，若能了悟种种显现之义，如根等自解脱，则自明之自性清净光明，不需从他处寻觅，自可获得。此为第九内涵。现在宣说第十内涵，分别念与无分别念二者无二：若分别念之执着无有，自性清净，则错乱之我执灭尽，彼即自解脱。此为第十内涵。现在宣说第十一内涵，空性与光明二者无二：若了悟空性显现之义，无实有通透，则智慧之身显明清澈且不变，任运成就。此为第十一内涵。现在宣说第十二内涵，显现与空性二者无二：若见彼显现为实有之根本空性自解脱，则无有之空性亦不需修证而圆满。此为第十二内涵。现在宣说第十三内涵，彼等亦是法性无生之义：若证悟法性阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）之义无生自解脱，则无生之法性智慧自解脱为不死，如是第四义，以通达义之瑜伽士，于一切显现中安立见之印持，其中以三种内涵宣说，首先宣说将法界与智慧转为对境：唉玛吙！显现以智慧印持，甚为稀有！自显空性之印是显空无别，空阔智慧身之印是明空无别。种种
English
From the great comes yellow, from the great water comes white, from fire comes red, from wind comes green, from the sky comes blue, the five lights descend in this pure essence, accomplished in the knowable. This is the sixth meaning. Now, the seventh meaning is taught, ignorance is non-dual: If the very activity of ignorance is decided as self-purified in samsara, then the very body of awareness cannot be exerted elsewhere, so it is accomplished without effort. This is the seventh meaning. Now, the eighth meaning is taught, Buddha and sentient beings are non-dual: If the meaning of sentient beings themselves is known to be primordially enlightened, then the enlightened one also finds it in oneself without exertion from anywhere. This is the eighth meaning. Now, the ninth meaning is taught, appearance and light are non-dual: Thus, if the meaning of various appearances, such as the senses, is realized as self-liberated, then the light of the pure nature of self-awareness is self-found without exertion from others. This is the ninth meaning. That is, the tenth meaning is taught, thought and non-thought are non-dual: If the grasping of thought itself is decided as self-purified without residue, then the grasping of oneself as deluded ceases, and that itself is self-liberated. This is the tenth meaning. Now, the eleventh meaning is taught, emptiness and clarity are non-dual: If the meaning of empty appearance is realized as unobstructed and without substance, then the body of wisdom is spontaneously accomplished from the aspect of being clear, luminous, and unchanging. This is the eleventh meaning. Now, the twelfth meaning is taught, appearance and emptiness are non-dual: If one sees that the essence of what appears as real is self-liberated emptiness, then even the non-existent emptiness is perfected without being cultivated. This is the twelfth meaning. Now, the thirteenth meaning is taught, that those are also taught as having the meaning of the unborn nature of phenomena: If the meaning of the nature of phenomena, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: No birth), is marked as unborn and self-liberated, then the wisdom of the unborn nature of phenomena is self-liberated as immortal, so the fourth meaning is that the yogi who understands the meaning in this way is taught to seal all appearances with the view of the state of being. The first of the three meanings taught is to show that the expanse and awareness have become objects: Emaho! Appearance is sealed with wisdom, how wonderful! The seal of self-appearance emptiness is the inseparability of appearance and emptiness. The seal of the expanse of the wisdom body is the inseparability of clarity and emptiness. Various
Chinese
胜义谛智慧之广大是乐空无别的境界。完全清净广大之境界是明空无别的境界。自性清净觉性之广大是以觉性印持念头，能使境与觉无别。显现自圆满法界之广大，以法界印持生起之显现，使法界轮明澈而成为智慧自性。这是第四个总义的第四个内容。 现在是第二个内容，以见、修、行、果之义，使显现于自性清净增长广大之阐述：殊胜之行是游戏之广大，能自在显现。殊胜之修是日夜结合，使心增长广大，故不退转于三界。殊胜之见，断绝了胎藏之城。觉性与虚空相连，因果本身亦不退转为因，实乃殊胜。精进之人上等者不现，中等者于中阴，下等者于一生中无有中断。这是第二个内容。 现在是第三个内容，阐述法界觉性无离合地增长广大：基之三智慧，因殊胜而证悟空性通透，故增长广大于轮回。基不作改变而自显现，故法性殊胜。以游戏使一切自解脱而增长广大，故智慧于自性中明澈。以自明觉性之见解所作之观察实乃殊胜，即觉性。以智慧使空明本体平等而增长广大。彼等之本体，殊胜觉性如水流般无有间断，自显现故增长广大于外在迷惑之境。如是，真实觉性无有垢染，故是法界觉性于任何处亦不分离之广大。如是，彼等已将第三品之总义第四个内容分为三部分而阐述。 现在是第五个总义，因此阐述此续部之王与上师口诀相关联：以六个内容阐述之第一个内容，即上师口诀与具器之殊胜者相关联，分为三部分而阐述。以阐述见解二无别之义，说道：“唉玛吙！秘密主大士，汝谛听！”如是教诲。彼亦由具缘者，以外在有相之灌顶，内在无相之灌顶，以及秘密极无相之灌顶。