Chinese
无处可寻。智慧是所有言说对象的基础。自显现超越了各种生起的因缘。法性是不加修饰地安住于此，因此在五根的对境中没有多余的分别念。因为不是由因而生，所以远离因缘的法性，一切都凝聚成精华，安住在精要之中。错乱的显现瞬间断灭，觉性本身在虚空中运行。以上这些是第五个要点，即错乱也是从因缘中逆转的阐释，又分为两部分来阐释。现在是第四章的第六个要点，阐释错乱在净土中显现，通过八个要点来阐释的第一个要点。阐释轮回本身的逆转方式：以“唉玛吙”表示对自己感到惊奇的语气。自性觉的智慧，法界觉性，在不分离的状态中，安住于本体超越思维的状态，这是对先前收集者（或记录者）的教诲，在后来的时代，上师也是这样教导弟子的。玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）法性。觉性法性。那个觉性啊。空性法界是一体的。因为因和自性是一体的，所以用“嘉”来约束。轮回本来就不存在。显现和觉知都作为法性显现，通过进行区分好坏的三种行为，从中解脱为逆转的三身，所以用“嘉”来教导。也就是说，不做作的行为，不是行为对象，不是思辨的对象，因此上面没有分开的那个本身，不是意识的推测。不是对境，因此不是可以衡量的事物。这是第一个要点。现在是第二个要点，指出心和意是智慧：五个根本烦恼，不是断除愚痴，而是在本性中清净，因此从法界智慧中，果报成熟为毗卢遮那佛的身相。又是，因贪欲不是断除，而是在本性中清净，从道路上各自的分别念智慧中，果报成熟为无量光佛的身相。嗔恨不是断除，而是在本性中清净，道路在如镜般的智慧中显现，果报成熟为金刚不动佛的身相。又是，从因傲慢中，道路是平等性，果报是宝生佛。因嫉妒不是断除，在本性中清净，道路在成所作智中显现，果报成熟为不空成就佛的身相。意的忆念
English
Nowhere to be found. Wisdom is the basis of all that is spoken. Self-appearance transcends the various arising causes and conditions. Dharmata is to remain unadorned from that, therefore there is no extra conceptualization in the objects of the five senses. Since it is not produced by cause, the dharmata that is free from conditions, all are condensed into essence, abiding in the essential. The appearance of delusion is cut off in an instant, and awareness itself runs in the sky. These are the fifth point, which is the explanation of delusion also being reversed from conditions, and it is explained in two parts. Now it is the sixth point of the fourth chapter, explaining the appearance of delusion in the pure land, the first of the eight points to explain. Explaining the way to reverse samsara itself: "Emaho" is said with a word of self-wonder. The wisdom of self-awareness, the awareness of dharmadhatu, in the state of non-separation, abiding in the state of essence beyond thought, this is the teaching to the previous collector (or recorder), and in later times, the lama also teaches the disciples in this way. Ma (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Dharmata. Awareness Dharmata. That awareness. Emptiness and Dharmadhatu are one. Because the cause and self are one, it is bound by "Jia". Samsara has never existed from the beginning. Appearance and awareness all appear as dharmata, by performing the three actions of distinguishing good from bad, liberation from it into the reversed three bodies, so it is taught by "Jia". That is to say, the artificial behavior, not the object of behavior, not the object of speculation, therefore the one that was not separated above itself, is not the speculation of consciousness. Not an object, therefore not something that can be measured. This is the first point. Now is the second point, pointing out that mind and intention are wisdom: the five root afflictions, not abandoning ignorance, but purifying in the nature, therefore from the wisdom of dharmadhatu, the result matures into the body of Vairochana Buddha. Again, the cause of desire is not abandoned, but purified in the nature, from the wisdom of individual conceptualizations on the path, the result matures into the body of Amitabha Buddha. Hatred is not abandoned, but purified in the nature, the path appears in the mirror-like wisdom, the result matures into the body of Akshobhya Buddha. Again, from the cause of pride, the path is equality, the result is Ratnasambhava Buddha. The cause of jealousy is not abandoned, purified in the nature, the path appears in the wisdom of accomplishment, the result matures into the body of Amoghasiddhi Buddha. The mind's memory
Chinese
由于任其自解脱，佛陀的智慧清净了烦恼的垢染，因此认识到一切唯是智慧，对于一切众生的道路，如四盏明灯般显现。 并且，在何处安住呢？一切自身根本脉络聚集之处，即是根本智慧的智慧安住之处。在身体根本脉轮聚集的内部，四种究竟的元素清净的四种智慧安住，犹如镜子照面一般。 显现于所显现的境，而非执取的境，故为空性。其明分显现为色，故为智慧。并且，此智慧不依赖于其他知识，于五种智慧之根本显现为五光，故于明亮之面容显现。 所指示的是显现的境升起。 如此安住，断除了期待从他处而来的分别念，生起。仅仅是“生起”这样的说法也未成立，是错乱之基。由于未成立，也并非仅仅安住于不迷惑，因此，将此二者运用于无二之中。 这是总结的第六个意义中的第二个意义。 现在是第三个意义，指示自己的身体的活动解脱于无执着。 色蕴认识到色蕴是无实如灰烬，从而脱离了对微尘和极微尘的执着。 感受认识到苦乐平等，从而脱离了体验感受差别的执着。 认识到意识是自显广大，从而脱离了将自他执为我的执着。 认识到识超越了境与有境，从而脱离了体验二元显现的执着。 认识到行是自解脱，超越了对治，从而脱离了烦恼和近烦恼的执着。这五者本身也认识到本来清净，无有因，从而确定自己的身体本来就是佛。 确定之后，由五大产生的身体就现证圆满成佛了。 什么是“生起”呢？ 从事物之实相中产生，所以称为“生起”。 后来，习气成为身体的基础，所以是“生起”。 五者是：地以执持身体的基础，肉的因由愚痴所造。 水以连接身体的精华，血的因由贪欲所造。 火以发出身体的光彩，热的因由嗔恨所造。 风以增长身体的力量，气息的因由我慢所造。 空以连接身心，意的因由嫉妒所造。
English
Due to self-liberation, the wisdom of the Buddha purifies the defilements of afflictions, therefore, recognizing that everything is solely wisdom, for the path of all sentient beings, it appears like four lamps. Moreover, where does it abide? The basis of the aggregation of all one's own body's root channels is where the wisdom of the fundamental awareness abides. Within the aggregation of the four root chakras of the body, the four wisdoms of the four perfectly pure ultimate elements abide, like showing one's face in a mirror. It exists in the field of appearance, but not in the field of grasping, therefore it is emptiness. Its clarity appears as form, therefore it is wisdom. Moreover, this wisdom does not rely on other knowledge, at the root of the five wisdoms, it appears as five lights, therefore it is clear in the appearance of a bright face. What is indicated is the arising of the field of appearance. Abiding in this way, it cuts off the conceptualization of expecting to come from elsewhere, arising. Even just saying "arising" is not established, it is the basis of confusion. Since it is not established, it is not just abiding in non-confusion, therefore, these two are carried into non-duality. This is the second meaning in the sixth summary meaning. Now, the third meaning is indicating that the activities of one's own body are liberated from non-attachment. The aggregates, knowing that the aggregate of form is unreal like ashes, thus being separated from attachment to particles and atoms. Knowing that feelings of pleasure and pain are equal in nature, thus being separated from attachment to experiencing different sensations. Knowing that perception is self-appearing and vast, thus being separated from attachment to perceiving self and others as self. Knowing that consciousness transcends object and subject, thus being separated from attachment to experiencing dualistic appearances. Knowing that volition is self-liberated, transcending antidotes, thus being separated from attachment to afflictions and near afflictions. Knowing that these five themselves are primordially pure and without cause, thus being certain that one's own body is primordially Buddha. Having certainty, the body composed of the five arising elements is manifestly and perfectly enlightened. Where does "arising" come from? It arises from the reality of things, therefore it is called "arising." Later, habits become the basis of the body, therefore it is "arising." The five are: earth holds the basis of the body, the cause of flesh is made by ignorance. Water connects the essence of the body, the cause of blood is made by desire. Fire emits the radiance of the body, the cause of heat is made by anger. Wind increases the strength of the body, the cause of breath is made by pride. Space connects body and mind, the cause of mind is made by jealousy.
Chinese
完成了。那么，这些会变成什么原因呢？贪欲是血液的象征，强烈的贪欲产生时，身体会起鸡皮疙瘩，毛发竖立。愚痴是肉的象征，当被愚痴控制时，身体会麻木，变得非常迟钝。嗔恨是火的因素，嗔恨产生时，身体会发热，心烦意乱。我慢是风的因素，我慢产生时，会屏住呼吸，变得非常固执。嫉妒是天空的因素，嫉妒产生时，心会非常散乱，产生特别强烈的竞争心。这些是法性光明原本的显现，因此会享用广大的清净显现。因此，如此显现的一切都解脱为光明的身体，不会被粗细元素的污垢所染污。感官，比如眼睛，能控制形状，因此将它赤裸裸地放在那里，形状就解脱为空性，空性也解脱为形状。耳朵能控制声音，因此将它赤裸裸地放在那里，声音就解脱为清晰，清晰也解脱为声音。同样地，气味解脱为消失的痕迹，消失的痕迹解脱为气味。味道解脱为自显，自显解脱为味道。身体解脱为心，心解脱为身体，因此没有进入的基础。所执着的外境显现，通过外境的关键，形状从其自身的土元素和微尘中解脱。言语表达的关键，声音的自性，仅仅解脱为词语的表达。所见的外境的关键，气味的自性，解脱为无限的嗅觉。体验空性的关键，味道的自性，从对自身范围的执着中解脱，依靠根本的关键，觉知的自性，从苦乐的自性中解脱。这五种和它们各自的解脱之处，被称为超越了法的错乱之基。这样，第三个要点，即自身身体的活动解脱为无执着，被展示出来。现在，第四个要点，即从身体产生的烦恼也自然解脱，被展示出来：烦恼通过愚痴而解脱，就像水倒入水中一样。贪欲通过它自身而解脱，就像酥油压在酥油上一样。嗔恨通过它自身而解脱，就像天空消失在天空中一样。我慢通过它自身而解脱，就像风融入风中一样。
English
It is done. What do these become the cause of? Attachment is a sign of blood, and when strong attachment arises, the body gets goosebumps and the hair stands on end. Ignorance is a sign of flesh, and when one is under the influence of ignorance, the body becomes numb and very dull. Hatred is the cause of fire, and when hatred arises, the body becomes warm and the mind becomes agitated. Pride is the cause of wind, and when pride arises, one holds one's breath and becomes very stubborn. Jealousy is the cause of space, and when jealousy arises, the mind becomes very scattered and a particularly strong competitive spirit arises. These are the original manifestations of the clear light of Dharma-nature, and therefore enjoy great pure appearances. Therefore, everything that appears in this way is liberated into the body of clear light, and is not obscured by the impurities of gross and subtle elements. The senses, such as the eye, have power over form, so by leaving it nakedly in that state, form is liberated into emptiness, and emptiness is liberated into form. The ear has power over sound, so by leaving it nakedly in that state, sound is liberated into clarity, and clarity is liberated into sound. Similarly, smell is liberated into vanishing traces, and vanishing traces are liberated into smell. Taste is liberated into self-appearance, and self-appearance is liberated into taste. The body is liberated into mind, and mind is liberated into body, so there is no basis for entering. The perceived object of grasping, through the key of the object, form is liberated from its own earth element and atoms. Through the key of expressing speech, the self-nature of sound is liberated into the mere expression of words. Through the key of seeing the object, the self-nature of smell is liberated into limitless smelling. Through the key of experiencing emptiness, the self-nature of taste is liberated from attachment to its own limits, and through the key of relying on the root, the self-nature of awareness is liberated from the self-nature of pleasure and pain. These five and their respective places of liberation are called the basis of delusion that transcends Dharma. Thus, the third point, that the activities of one's own body are liberated into non-attachment, is shown. Now, the fourth point, that the afflictions arising from the body are also naturally liberated, is shown: Afflictions are liberated through ignorance, like putting water into water. Attachment is liberated through itself, like pressing butter onto butter. Hatred is liberated through itself, like the sky disappearing into the sky. Pride is liberated through itself, like wind dissolving into wind.