English
She. Through uncontrived focus and meditation, settling the mind in the uncontrived, naked state of whatever appears, then all external phenomena are certain to be liberated in their own place. From the view, without clinging to the greatness of "is," without calculating errors and obscurations, without examining the mind's inside and outside, when the mind of awareness arises in space, one is naturally liberated from clinging to permanence and annihilation. From the result, without being discouraged by samsara and without hoping for nirvana, without binding the mind with dualistic fixations, but expanding into the vast realm of primordial liberation, then the self-born body is liberated purely in the present. Thus, all appearances are self-liberated, and since the seal of dharmata has been attained from the beginning, this explains that there is no need for further effort. As such, the essence of this chapter is summarized in nine points, and through four or eleven branch points, such as pearls, it is explained in appropriate contexts. This chapter explains that beings are naturally liberated without effort. That is, without needing to make physical efforts, such as changing mudras or any other actions, all phenomena are liberated by their own nature, and thus one does not fall back into the six realms. Without needing to make verbal efforts, such as reciting mantras, whatever is said is liberated clearly and distinctly, and every word spoken is liberated through the key instructions of sound and meaning. Without needing to make mental efforts, such as meditating on rigpa, all thoughts and intentions are liberated by their own nature, because there is no antidote. Therefore, the key point of self-liberation is that there is no antidote. Below, it will be explained how iron chains become wings, and so on. The so-called "liberation" has many interpretations, such as liberation by merely abiding, liberation by merely knowing, liberation at the crucial point, primordial liberation, self-liberation, complete liberation, and so on. But what is said here is that for the great self-liberation, because there is no antidote, there is no need for effort. A chapter is the meaning of the text determining a section. Or, it refers to showing a section. Four refers to being different from three, a distinction of numbers. The pearl of the fourth chapter is clearly analyzed. Finished. She, Gya, Ma, Tha, Ha, Ga, Tha, Ha, Da. Now, the fifth chapter, explaining the natural perfection of confusion in reality, the chapter clearly analyzed like a pearl. It is explained through two summarizing points: briefly presenting the question and answering in detail. First, from the verse beginning with "thereafter," five questions are asked, which will be explained below.
Chinese
总的来说，在简要说明问题之后，现在通过六个部分详细说明答案。首先，通过总结来呼唤自己并表明“抓住这个”，这是金刚持的两句话清楚地说明的。第二，关于众生如何拥有佛性，通过六个昼夜的意义来解释。首先，在存在方式的本质上，佛和众生被证明是无二的：众生和佛陀，两者都是基础。在事物的存在方式上是相同的，因此任何东西都无法区分它们。一般来说，基础和作用是普遍存在的。由于了解基础的特殊性，自性的显现自然显现为错觉的基础。此外，由于它是不可言说且无与伦比的，所以它是没有戏论的。仅仅是“是”就变成了错觉。由于错觉本身持续存在，因此很难了解其特征。由于只有一个，因此很难消除通过假设差异而产生的错觉。由于没有观看和冥想的努力，他们希望它存在于思想中。因此，错觉本身变成了彻底的错觉，从而产生了佛陀和众生的二元性。那么，难道没有从错觉中解脱出来的情况吗？通过产生特殊的证悟，可以从错觉中解脱出来。也就是说，通过了解身体的脉、元素和条件都是空性和清净的，身体的快乐是身体发热，身体的昆虫等都不存在。语言上的快乐是所有以前从未听过的佛法词语都会自发地出现。心中会出现许多神通，这是伟大瑜伽士的境界，像明点一样出现，抓住道路不变的要点，道路的无量功德得以圆满。从那样的状态中，自性是不造作的。众生和佛陀被认为是不可分割的。此外，众生和佛陀，一切和自我，都被称为智慧和觉知的坛城合一。这是因为本质从一开始就是清净的。本质摆脱了一切污垢，完全清澈地存在。从一开始就存在于清净的智慧中。自性的本质自然显现出各种各样的功德，并将功德视为功德。这变成了过失。例如，就像“无名”变成了名字一样。认识到这是有缺陷的，就是无所依的无目标觉知。
English
In summary, after briefly stating the question, now the answer is explained in detail through six parts. First, by summarizing to call oneself and indicate "grasp this," which is clearly stated by the two sentences of Vajradhara. Second, regarding how sentient beings possess the Buddha-nature, it is explained through the six meanings of day and night. First, in the essence of the way of being, Buddha and sentient beings are proven to be non-dual: Sentient beings and Buddhas, both are the basis. In the way things exist, they are the same, so nothing can differentiate them. Generally, the basis and action are universally present. Due to the particularity of knowing the basis, the appearance of self-nature spontaneously arises as the basis of illusion. Furthermore, since it is inexpressible and incomparable, it is without elaboration. Merely "is" has become an illusion. Since the illusion itself persists, it is difficult to know its characteristics. Since there is only one, it is difficult to eliminate the illusion created by assuming differences. Since there is no effort of viewing and meditating, they want it to reside in the mind. Therefore, the illusion itself becomes a complete illusion, thus producing the duality of Buddha and sentient beings. Then, is there no liberation from that illusion? By generating special realization, one can be liberated from illusion. That is, by knowing that the body's channels, elements, and conditions are all emptiness and purity, the body's pleasure is the body heating up, and the body's insects, etc., do not exist. The pleasure of speech is that all the words of the Dharma that have never been heard before will spontaneously arise. Many superknowledges will appear in the mind, which is the realm of the great yogi, appearing like a bindu, grasping the essential point of the unchanging path, and the immeasurable qualities of the path are perfected. From such a state, self-nature is unfabricated. Sentient beings and Buddhas are considered inseparable. Furthermore, sentient beings and Buddhas, everything and self, are called the oneness of the mandala of wisdom and awareness. This is because the essence is pure from the beginning. The essence is free from all defilements and exists completely clearly. From the beginning, it exists in pure wisdom. The essence of self-nature spontaneously manifests various qualities, and considering qualities as qualities. This turns into a fault. For example, it is like "no name" becoming a name. Recognizing that this is flawed is aimless awareness without support.
Chinese
在法界中充满，无偏颇地显现，无所依的智慧在无处显现，超越了具有各种颜色的光芒，所以诸相都自然解脱。而且，由于从执着常边的观点中返回，所以不是“有”，也不是作为实体而存在的事物。由于从执着断边的观点中返回，所以不是“无”，而是安住在本初光明大之中。虽然如此显现，但并不执着于光明。因为其中没有文字，所以声音无法确定。因为它不是可测量的对象，所以无法通过量学进行分析研究。因为那个基础不是语言和理性的可测量对象，所以它不是那些的活动范围。这被称为超越空明和具有各种颜色的事物的法性。而且，因为它远离“一”，所以也远离“二”等众多。“远离一和多”意味着，虽然不可计数的觉性在多个对象中显现，但它既不是可以计数的“一”，也不是“多”，因为它远离一和多。而且，“一”这个词只是为了不阻碍名言而说的。因为“一”在轮回和涅槃的自性中没有成立，所以显现也并非依赖于因缘而生起。像这样经过考察和分析，虽然无法仅仅说显现是空性，但因为它是由大基础自然而然地成就的，所以是不可改变的。而且，因为它本来就存在，所以无法抛弃。因为它本身就是解脱，所以不需要净化。以上是第一个要点的阐述。现在，第二个要点是阐述通过各种各样的法之词语难以理解其含义：身体和稳固两者都是词语，所以觉性无法通过词语来确定。其中，觉性是作为有法而遮止的觉性，行为的觉性，依赖的觉性，以及法性的觉性等等，都是智慧和名言，所以不是觉性，因此远离名言。遮止法性的觉性是：一即一切的觉性，因果无迹的觉性，以及因果颠倒等等，这些都是法性。但这些也依赖于基础和对治。觉性本身没有基础，所以没有颠倒。没有词语，所以没有文字。没有见解，所以没有对境。没有相状，所以超越了能见者。没有因，所以没有果。因为那些的活动范围不是显而易见的，所以无法确定。因为它不是推论，所以不是可测量的对象。
English
Having been filled into the sphere of, appearing without partiality, the unattached wisdom appears in the absence of a place. Because it transcends the light of various colors, all characteristics are liberated in their own place. Moreover, since it turns away from clinging to the extreme of permanence, it is not 'existent,' nor is it a thing that exists as a substance. Since it turns away from clinging to the extreme of annihilation, it is not 'non-existent,' but abides in the great primordial clear light. Although it appears in this way, there is no clinging to clarity as a self. Because there are no letters in it, sound cannot be determined. Because it has not become an object to be measured, it cannot be analyzed and examined by valid cognition. Because that basis has not become an object to be measured by scripture and reasoning, it is not the sphere of activity of those. This is called the nature of reality that transcends emptiness, clarity, and things with various characteristics. Moreover, because it is separate from 'one,' it is also separate from 'two' and so forth, which are many. 'Separate from one and many' means that although countless awarenesses appear in multiple objects, it is neither a countable 'one' nor 'many,' because it is separate from one and many. Moreover, the word 'one' is intended only to not obstruct conventional expressions. Because 'one' is not established in the self-nature of samsara and nirvana, appearances also do not arise dependently on conditions. Having examined and analyzed in this way, although it is impossible to merely say that appearances are emptiness, because it is naturally established from the great basis, it is unchangeable. Moreover, because it has existed from the beginning, it cannot be abandoned. Because it is itself liberation, there is no need for purification. This is the explanation of the first essential point. Now, the second essential point is the explanation that it is difficult to understand its meaning through the words of various dharmas: Both 'body' and 'stability' are words, so awareness cannot be determined by words. Among these, awareness is the awareness that refutes the subject, the awareness of action, the awareness of dependence, and the awareness of the nature of reality, etc., which are intellect and terms, so it is not awareness, therefore it is separate from terms. The awareness that refutes the nature of reality is: the awareness that knowing one is knowing all, the awareness of cause and effect without trace, and the reversal of cause and reason, etc., these are the nature of reality. But these also depend on the basis and the antidote. Awareness itself has no basis, so there is no reversal. Without words, there are no letters. Without views, there are no objects. Without characteristics, it transcends the seer. Without a cause, there is no result. Because the sphere of activity of those is not manifest, it cannot be determined. Because it is not inference, it is not an object to be measured.
Chinese
因此，不是用续部的词句来考察，也不是用上师的口诀来考察就能表达的。 而且，觉性本身显现为现量，是远离见解的法性。 因此，是觉性之灯，任何时候都不分离，是远离身语造作的修习的法性。 由于与这些恒常同在，因此以有为的行持，不会了知觉性现量之义。 从它的意义上来说，即使是因果的形象也无法成立。 对于具有中观和量论等法相的分别念，对觉性现量本身再次以意识进行观察，也会被遮蔽。 由于不是言词的行境，所以不依赖听闻，由于不是意识的分别，所以不是通过思惟就能成就，因为对于超越意识的觉性自明自清的状态，由于没有言词，所以也无法用智慧来考察和观察。 对于觉性，布施、持戒和忍耐对于觉性现量本身，既没有损害，也远离对它有益的果实。 由于觉性的智慧不是智慧的行境，为了使根的行境清晰，通过听闻的智慧、思惟和修习，即使对觉性本身进行最极的考察，也无法见到它的意义。 因为它没有成为根的行境，所以，它本身是无法改造的。 如是，第二要义阐述了难以通过各种法来获得它的意义。现在，第三要义阐述了它也超越了有勤作的范围： 对于觉性现量，没有将坛城布置成实物。 是依靠自性普贤的闲暇。 由于它不在觉性中存在，所以无法获得依赖颜料的灌顶，因为在自身中安住于普贤父母的闲暇中，由于没有成立具有形相的身相和手印，所以没有本尊。由于没有本尊，所以没有生起次第的种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等。 这也是因为安住于自性脉轮的文字中。 由于它本身没有本尊，所以没有根本咒和念修事业咒，因为专注于脉轮的文字，在口中念诵时，以成为咒语的关键，不需要依赖文字组合的咒语。