Chinese
萨。通过了解身体的关键而解脱，凭借伟大的方便法门，仅通过对他人保密就能成就，凭借众多方便之门，依赖任何一个都能解脱，这就是关键所在。例如，通过信任外在，将一切显现理解为典范意义的口诀。通过信任内在的征兆，不需要进行任何努力或活动。通过信任秘密的意义，没有超出法性显现的范围。这三个方面充分展示了第三个总结意义的内在含义。现在，第二个内在含义是展示自性觉知的本质超越思维。一切诸法的等等，这五个词在文本中已经很清楚了。现在，第三个内在含义是展示如何通过上师的口诀来斩断厚重的习气。习气如同容器，业和烦恼如同污垢般附着其上。因此，从五根门中产生了对五境的不同执着。对此，通过训练眼睛作为所依，一切色等将不会从法身的自性中移动。因此，所有密咒的关键方法都依赖于上师的口诀。通过心的关键，有十一种从三界中解脱的方法。通过觉性的关键，有九种解脱。通过三身的关键，有二十一种解脱。显现母子结合的关键有二十一种。总共有四十二种。依赖于这些，因为没有执着，所以不执着于这些境，依赖于智慧上师的教言，它们会转变为法性的自性。那本身就是自然而然的，一切显现和概念都圆满具足。例如，如果到达须弥山顶，四大部洲会同时显现一样。因此，大圆满的见解是远离行为的，没有努力和活动。因为已经变成了空性，无论做什么都不需要观察，因为是伟大的，所以展示了没有任何事物可以最终确定它。这就是第三个内在含义。现在，第四个意义是通过慈悲和智慧来斩断显现的分别念。佛的三句话在文本中已经很清楚了。通过这些，第四章的第三个总结意义，展示了持续修持的方法，并将其分为四个内在含义来展示。现在，第四个总结意义是展示这些错误的显现也是自生的，并通过三个意义来展示，第一个意义是一切法的根本
English
Sa. Liberation through knowing the key points of the body, accomplishment through merely keeping it secret from others due to great skillful means, and having the key to liberation by relying on anything due to the many doors of skillful means. Furthermore, by trusting the external, all appearances are understood as pith instructions of exemplary meaning. By trusting internal signs, there is no need to do any effort or activity. By trusting the meaning of secrecy, there is nothing beyond the manifest nature of reality. These three fully demonstrate the inner meaning of the third condensed meaning. Now, the second inner meaning is to show that the essence of self-awareness is beyond thought. The five words, such as "of all dharmas," are clear in the text. Now, the third inner meaning is to show that thick habitual patterns are cut off by the guru's instructions. Habitual patterns are like a container, and actions and afflictions are like dirt attached to it. Therefore, different grasping of the five objects arises from the five sense gates. By training the eye as a support, forms and so on will not move from the nature of the Dharmakaya. Therefore, the key methods of all secret mantras rely on the guru's instructions. Through the key of the mind, there are eleven methods of liberation from the three realms. Through the key of awareness, there are nine liberations. Through the key of the three bodies, there are twenty-one liberations. The key to the union of appearance and the mother is twenty-one. Thus, it comes down to forty-two. Relying on these, because there is no attachment, not grasping at those objects, relying on the words of the wisdom guru, they will transform into the nature of reality. That itself is spontaneously present, and all appearances and thoughts are completely fulfilled. For example, it is like reaching the summit of Mount Meru, where the four continents are clear at the same time. Therefore, the view of Dzogchen is free from action, without effort or activity. Because it has become space, no matter what is done, there is no need to look at the face, because it is great, it is shown that nothing can ultimately determine it. This is the third inner meaning. Now, the fourth meaning is to show that conceptual thoughts of appearance are cut off by compassion and wisdom. The three words of the Buddha are clear in the text. Through these, the third condensed meaning of the fourth chapter shows the method of continuous practice, and it is shown by dividing it into four inner meanings. Now, the fourth condensed meaning is to show that these illusory appearances are also self-arisen, and it is shown through three meanings, the first meaning being the root of all dharmas.
Chinese
关于自性智慧的开示是：空性是事物没有缺陷，因此不落入任何边。清净是它没有污垢的痕迹，因此没有三界轮回的名称。智慧是它本来就远离显现和隐没，因此不被任何范围所限制。自性是它不依赖于他者，因此无论如何也无法超出法性。生起之处不是人为的，因此最终不是生灭二元对立的。像这样的所有法的根本就是自性智慧本身。密咒是智慧持续不断地相续。依靠鲁古智慧之风而流动。续是佛和众生的联系。本性是轮回和涅槃的一切都无法超出它。这是第一个要点。现在，第二个要点是，通过扩展虚空来体验它。法是需要体验的。所有这些都是指前行和正行，以及母子结合的关键，即自生智慧。虚空是外在的天空没有云朵。内在是将智慧放入完全清净的明灯中，从而脱离业力之风。当各种念头停止时，通过认识到虚空和智慧不可分离，方便之印与明灯不分离。这是第二个要点。现在，第三个要点是，它成为上师口诀的关键。这也是因为法身等是道上的显现。对于事物来说，它显现为自己感官的对象。那唯一本来清净的道，是智慧的垢染清净的智慧，是将智慧放入方便的位置。空性是，虽然智慧显现为显而易见，但事物并没有作为实体存在。对于境来说，身体的物质中遍布着脉的力量。在脉中，气流动。依靠气，智慧流动。关键在于，当脉松弛时，智慧会寻找境。当脉绷紧时，智慧母子相遇。当脉充满时，智慧会回到源头。当脉放松时，智慧会直接显现，这是通过结合所依的打击和自己的拇指和食指来实现的。这样做是口诀之王，总的来说，通过将自性解脱为一体，它不会被束缚在各种念头的境中。它不会超出法性。像这样，所有依赖于脉的乐，以及依赖于气和明点的乐，都是自显任运的智慧。
English
The instruction on one's own awareness is: Emptiness is without fault of phenomena, so it does not fall into any extreme. Purity is without the stain of defilement, so it has no name of the three realms of samsara. Wisdom is primordially free from clarity and obscuration, so it is not limited by any boundary. Self is free from dependence on others, so no matter what, there is no going beyond dharmata. The place of arising is not made, so ultimately it is not dualistic of arising and ceasing. The root of all such dharmas is one's own awareness. Secret mantra is awareness abiding without interruption. Moving by relying on the wind of Lugu Yeshe. Tantra is the connection of Buddhas and sentient beings. The nature is that all of samsara and nirvana have no place to go beyond it. This is the first meaning. Now, the second meaning is that it is shown to be experienced by expanding the expanse. Dharma is to be experienced. All are preliminary and the main part is shown, and the self-arisen wisdom of all the key points of the union of mother and child is: The expanse is the outer sky without clouds. The inner is that by putting awareness into the lamp of complete purity, it is separated from the wind of karma. When different thoughts cease, by realizing that expanse and awareness are inseparable, the mudra of means is inseparable from the lamp. This is the second meaning. Now, the third meaning is that it is shown to go to the key point of the guru's instructions. That is also because Dharmakaya and so on are path appearances. For phenomena, it appears as the object of one's own senses. That alone, the primordially pure path, is the wisdom that purifies the defilement of awareness, which is putting awareness into the place of means. Emptiness is that although awareness appears manifestly, phenomena do not exist as substance. For the object, the power of the channels pervades the material body. In the channels, the wind moves. Relying on the wind, awareness moves. The key is that when the channel is loose, awareness seeks the object. When the channel is tight, awareness meets mother and child. When the channel is full, awareness enters the source. When the channel is relaxed, awareness directly appears, which is done by combining the striking of the support and one's own thumb and forefinger. Doing so is the king of instructions, in general, by liberating the essence into one, it is not bound in the object of various thoughts. It does not go beyond dharmata. Thus, all the bliss that relies on the channels, and the bliss that relies on the wind and bindu, are self-appearing, spontaneously present awareness.
Chinese
于俱续中圆满。内容三。这些是第四个总结的要点，即，将那些错觉的显现也显示为自生，分为三部分来显示。现在，第五个总结的要点是，显示了错觉也从缘起中逆转，通过两个内容来显示，第一个是，显示那些缘起是自净的。唉玛，真稀奇！修行者对法性的智慧，没有痛苦，一切都显现为快乐的见解是：心如骑在马上的业之风，内外到处游走，是业所生的各种念头的根源。它本身是事物集合的顶峰，是烦恼的根源。因此，通过心与智慧的区分的口诀，生起感觉的念头止息，切断流动的业之风，念头在自身清净，如水的浑浊自清。广大是睡眠状态的融入，宽广是托付于虚空的明灯，深邃的见解是不受业力支配的自生智慧，沉没是粗糙觉悟的终结，梦境止息。一切的口诀是睡眠和梦境的共同之处。欲望之门是根识自主，六识聚合消散，与法性母相遇的关键是风融入体内而生。切断内外之风的流动，将智慧放入心中，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字封印，内在明亮。将法性带入道途，是赤裸地安住于清净显现中，智慧的清净显现自然显现。窃贼是将心抛向天空，切断身心的联系。简而言之，挖出眼睛是将其投入天空，无意识中自然解脱，觉性的本质在自身稳固。相是万物皆空，各种念头被压制，错觉的显现被广阔所覆盖，精通法性。这是第四个内容。现在，第五个总结的要点的第二个内容是，显示其与缘起分离。智慧从任何地方都没有来，没有生起。除了不变的觉性之外，没有其他去处。空性。五光的显现遍布一切。没有超出宽广虚空的范围。普遍的觉性遍布一切处并显现。证悟本身是从法身中而来
English
It is completed in the continuum of Gu. The third content. These are the fourth summarized points, that even those appearances of delusion are shown to be self-arisen, and are shown in three parts. Now, the fifth summarized point is that delusion is also shown to be reversed from conditions, and the first of the two contents is shown. Showing that those conditions are self-purifying is: Ema, how wonderful! The view of a practitioner whose mind reaches the nature of reality, without suffering, all appearing as happiness, is: The mind is like riding the wind of karma on a horse, going everywhere inside and out, and is the basis for the various thoughts of karma. It itself is the pinnacle of the collection of things and is the root of afflictions. Therefore, through the oral instruction of the distinction between mind and wisdom, the thoughts of arising feelings cease, cutting off the flowing wind of karma, and the thoughts clear in their own place, like the turbidity of water clearing itself. Abjampa is absorbed into the drop of the sleep state. The vastness is entrusted to the lamp of space. The profound view is the self-arisen wisdom that is not subject to karma. Batipa is the end of coarse realization, and dreams cease. The oral instruction of all is the uncommonality of sleep and dreams. The gate of desire is the independence of the senses, and the gathering of the six consciousnesses dissipates. The key to meeting the mother of reality is the wind arising from being absorbed into the body. Cutting off the flow of the inner and outer winds, putting wisdom into the heart, sealing it with A (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: none), it is clear inside. Taking the nature of reality into the path is to nakedly abide in pure appearance, and the pure appearance of wisdom naturally arises. The thief is throwing the mind into the sky, cutting off the connection between body and mind. In short, digging out the eyes is throwing them into the sky, naturally liberating in unconsciousness, and the essence of awareness is stabilized in itself. The sign is that all things are emptied, various thoughts are suppressed, and the appearance of delusion is covered by vastness, mastering the nature of reality. This is the fourth content. Now, the second content of the fifth summarized point is to show that it is separate from conditions. Wisdom has not come from anywhere, nor has it arisen. There is no other place to go except for unchanging awareness. Emptiness. The appearance of the five lights pervades everything. It does not go beyond the scope of the vast space. Universal awareness pervades and appears in all places. Enlightenment itself comes from the Dharmakaya.