English
Beginning from the fifth, since it is indicated by iron and the like, it is called "Ti." That is also because the Tigga, which is clear from being liberated from the edge of emptiness, abides in light, it is the self-sound of the Dharma-nature. Since it transcends the edge of that itself, it does not distinguish between clarity and emptiness. Thus, Mutig is the view of being complete without edges, since it is liberated from the edge of the nature of existence and non-existence, permanence and annihilation, therefore, since nothing taints the nature of awareness itself, in the time of appearance, it is liberated from the Dharma of dependence on others by its own appearance, in the time of abiding, by its own abiding, it is not the artificial mental fabrication. In the time of liberation, it does not depend on other antidotes by its own liberation. Thus, at the time of realization, when going to the secluded Jewel Gold Island, the carelessness of mud and stones, and whatever actions of going, sleeping, sitting, and staying that yogi does, he does not move from the state of manifest Dharma-nature, transcending the speculation of mind and words. Since there is nothing that transcends the Dharani of that itself, it is called "Rosary." The Tantra is the self-continuum, completely pure and immaculate, grasped by the key points of manifestation, appearing like an unbroken thread. By familiarizing with this, the best practitioner, in this diligence, attains Buddhahood without impure defilements appearing, the intermediate one attains Buddhahood in the Bardo of Dharma-nature, the lowest one exhales and attains Buddhahood in the pure lands of self and other Nirmanakayas. Therefore, since it is not transmitted through the three realms, it is profound in meaning, it is the Dharma-nature of meaning. Thus, relying on the name, meaning, Dharma-nature, and manifestation, it is indicated that those with fortune are not transmitted through the three realms. Then, relying only on indicating the name, it is indicated that the meaning of the scripture is easily realized. That is also in this secret Tantra, the first of the eight chapters indicated, in the chapter of the introduction, the word "Mu" has two meanings of gathering: to indicate the manifestation of awareness of the ground appearance as the meaning of gathering the retinue of the teacher himself, and for the sake of being realized by the retinue of the one being tamed, the collector indicates the common introduction, together with the nature of what is to be said, these two. Among them, from "Thus have I heard" and so on, there is the key point of self-nature purity. What I have heard and so on is divided into eight common vehicles, so that the beings to be tamed can realize it. That is also the uncommon introduction, the place.
Chinese
由于显现为共同景象的方式，这两者结合，使错觉自然清净。第二章，错觉回归本基：例如，红白珍珠串完美地交织，如聚集在主线上。觉性本身显现为显而易见，因此错觉自然清净。由此产生不可思议的功德增长之门，可归纳为四个要点。第一，请求先行，揭示本智的自性：收集者圆满完成了这个续部，因此精通法性。第二，如是精通后，揭示错觉如何逆转：认识本智的自性，除此之外无法言说。第三，揭示如是逆转的智慧的特征：在自己的觉性之外，没有其他未被理解的法。第四，如是认识到的错觉回归本基：一切轮涅都显现为自生本智。为了让有缘的调伏对象容易理解，第一部分有八个分支要点，第二部分有六个，第三部分有十个。这样，就像用二十九颗珍珠串成念珠一样展示出来。此外，第三章，错觉作为道路的象征，珍珠念珠的排列，有五个总结要点。通过这些要点，请求先行，揭示错觉的自性，错觉显现为智慧。第二，揭示这种显现本身没有错觉，显现和心识在二元对立中解脱。第三，如果理解了错觉的意义，一切都是大圆满的境界，揭示了自生智慧超越取舍。第四，如是理解意义的瑜伽士，在一切显现上盖上安住的印记，无论如何行持，都不会超越法性。第五，因此，揭示了续部之王，上师口诀的关联，觉性的自性遍布一切，但它通过口诀自然解脱。如果像串念珠一样解释分支要点，第一部分有四个，第二部分也有四个，第三部分有十三个，第四部分有三个，第五部分有六个，总共三十个，就像完美地串好了珍珠念珠一样。
English
Due to the way it appears as a common vision, the two merge, causing illusion to be naturally purified. Chapter Two, illusion reverting to the ground: For example, a string of red and white pearls is perfectly interwoven, like gathering on a main thread. Awareness itself appears as manifest, therefore illusion is naturally purified. From this, countless doors of increasing qualities arise, which can be summarized into four points. First, request precedes, revealing the nature of intrinsic awareness: The collector has perfectly accomplished this tantra, therefore becoming proficient in the nature of reality. Second, having become proficient in this way, revealing how illusion is reversed: Knowing the nature of intrinsic awareness, it cannot be expressed other than that. Third, revealing the identification of the wisdom that has reversed in this way: Apart from one's own awareness, there is no separate dharma that has not been understood. Fourth, reverting the illusion that has been identified in this way: All samsara and nirvana are revealed as self-arisen intrinsic awareness. In order for those fortunate beings to be easily understood, the first part has eight branch meanings, the second has six, and the third has ten. Thus, it is shown as if threading a pearl necklace with twenty-nine pearls. Furthermore, Chapter Three, illusion as a symbol of the path, the arrangement of the pearl necklace, has five summarized points. Through these points, request precedes, revealing the very nature of illusion, illusion arises as wisdom. Second, revealing that this appearance itself is not mistaken, appearance and mind are liberated in non-duality. Third, if the meaning of illusion itself is understood, everything is the state of Great Perfection, revealing that self-arisen wisdom is beyond acceptance and rejection. Fourth, the yogi who understands the meaning in this way places the seal of abiding on all appearances, no matter how they act, they do not transcend the nature of reality. Fifth, therefore, revealing the connection of the king of tantras, the guru's instructions, the nature of awareness pervades all, but it is naturally liberated through the instructions. If the branch meanings are explained like threading a rosary, the first part has four, the second also has four, the third has thirteen, the fourth has three, and the fifth has six, totaling thirty, like perfectly threading a pearl necklace.
Chinese
结束。 第四品讲述了毫不费力自然解脱的珍珠鬘的排列，概括起来有九个要点：第一，阐述了万法皆汇集于法性之庄严中，从而认识到觉性的伟大。第二，阐述了从法性中产生智慧的方式，从而认识到未曾错乱的智慧。第三，阐述了恒常运用智慧的方法，从而使修行在自相续中生起。第四，阐述了这些错乱的显现也是自生，从而认识到一切都是自生智慧的游舞。第五，阐述了错乱也可以从因缘上遣除，从而介绍了智慧母子的显现。第六，阐述了如此转变能将自身送往净土，从而认识到智慧清净的显现的自性。第七，阐述了马头明王等忿怒尊也是为了唤醒诸佛，如此显现的一切都是自然解脱，从而以大圆满超越取舍的见地摄持。第八，空行母等首先祈请，随后随喜，从而阐述了器情世间如此解脱的方式，从而将自性清净的见地安立于基础上。第九，阐述了如果最初的心也能解脱，那么有情众生怎么不会解脱呢？从而说明了众生没有超出自然产生的智慧。此外，还用支分之鬘来庄严：第一有五，第二也有五，第三有四，第四有三，第五有二，第六有八，第七有七，第八有三，第九有四，总共四十一，就像用珍珠鬘串联起续部的章节一样进行了阐述。 第五品讲述了在实相中错乱自然圆满的章节，珍珠鬘的排列，概括起来有两个要点：通过简要提问来消除对自身意义的疑惑；通过详细回答来显现证悟自性的意义，并用支分之鬘来庄严。回答有六个，用支分来庄严它。其中有六个，概括起来，第一个有六个，第二个有两个，第三个有八个，第四个有六个，第五个有十个。如此请问和回答的第一个，以及第三十四个，用第五品的珍珠鬘来庄严。 第六品讲述了有情众生的显现方式
English
End. Chapter Four, the arrangement of the Pearl Rosary that teaches effortless self-liberation, is summarized in nine points: First, it explains that all phenomena are gathered in the adornment of Dharma-nature, thereby recognizing the greatness of awareness. Second, it explains how wisdom arises from that very Dharma-nature, thereby recognizing the wisdom that has never been mistaken. Third, it explains the method of constantly applying wisdom, thereby causing habituation to arise in one's own continuum. Fourth, it explains that these appearances of delusion are also self-arisen, thereby recognizing that all are the play of self-arisen wisdom. Fifth, it explains that delusion can also be reversed from conditions, thereby introducing the appearance of wisdom mother and child. Sixth, it explains that such transformation can send oneself to the pure land, thereby recognizing the self-nature of the appearance of pure wisdom. Seventh, it explains that wrathful deities such as Hayagriva are also for awakening the Buddhas, and that all appearances are self-liberated, thereby being held by the view of Great Perfection that transcends acceptance and rejection. Eighth, the Dakinis and others first request and then rejoice, thereby explaining how the container and contents of the world are liberated, thereby establishing the view of self-nature purity on the ground. Ninth, it explains that if even the initial mind can be liberated, how could sentient beings not be liberated? Thus, it explains that beings have not gone beyond self-arisen wisdom. Furthermore, it is adorned with a garland of branches: the first has five, the second also has five, the third has four, the fourth has three, the fifth has two, the sixth has eight, the seventh has seven, the eighth has three, and the ninth has four, totaling forty-one, which are explained like threading the chapters of the tantra with a pearl rosary. Chapter Five, the chapter that teaches delusion is naturally perfected in reality, the arrangement of the Pearl Rosary, is summarized in two points: by briefly asking questions, doubts about one's own meaning are dispelled; by explaining in detail, the meaning of self-nature is manifestly realized, and it is adorned with a garland of branches. There are six answers, and it is adorned with branches. There are six of them, summarized, the first has six, the second has two, the third has eight, the fourth has six, and the fifth has ten. Thus, the first of the questions and answers, and the thirty-fourth, are adorned with the Pearl Rosary of Chapter Five. Chapter Six explains the way sentient beings appear.
Chinese
对珍珠之鬘的详细阐述：总共有三个要点。第一，通过提问来揭示意之自性实相，并认识到自性存在的方式。第二，揭示束缚自性的垢染是什么，从而把握智慧和烦恼的尺度。第三，揭示众生的基础、道和果的尺度，从而认识到觉性本身超越了努力。如果用这些分支的珠鬘来装饰，那么第一个有九个，第二个有两个。如果用它的分支来装饰，那么第一个有四个，下一个有五个。第二个要点有三个，它的第一个分支有五个，第二个有六个，第三个也有六个。这样，用三十九个要点来装饰第六章的珠鬘。第七章，阐述了轮回和涅槃的一切法都圆满于自身，对珍珠之鬘的详细阐述：总共有六个要点。第一，揭示了觉性的自性显现为轮回的多种法，从而明白无论做什么，都会在法性中自解脱。第二，揭示了这些都圆满于结合的身体和心中，从而断定无需从他处寻找。第三，揭示了涅槃的一切法都圆满于瑜伽士的身体和心中，从而精通了一切都未超出大自解脱的轮转。第四，揭示了三宝圆满于自身的身体和心中，从而确信没有其他可供敬拜的对境。第五，揭示了这些白法如何安住于自身见解的面目中，从而区分善恶业。第六，揭示了心和智慧的区别，以及奠定阿赖耶识和法身的基础，并区分五大元素的清浊，从而领悟了应修和不应修的。如果用分支来装饰这些，那么第一个有六个，第二个有三个，第三个有四个，第四个有两个，第五个有十二个，第六个有八个。这样，用三十三个要点阐述了第七章的意义，如同用珍珠之鬘来装饰一般。第八章，对续部进行总结性阐述，对珍珠之鬘的详细阐述：总共有四个要点。第一，阐述了方便续部的意义，从而认识到可以毫不费力地从轮回中解脱。