Chinese
那是指在有为的处所存在广大的安乐。由于诸法不分别词与义，任何人也不遮止，普遍显现于一切众生，所以是可以证悟的。左脉是自性的明点，从生起作用的眼睛，降雨的作用之门不关闭，因此不分别词与义而证悟。从耳朵生起，因此断定词的意义。这是第四个分支意义。现在是第五个分支意义，指示远索水灯的比喻、体性和决定词。例如，远索水灯能够执持色法，就像铁钩一样，抓住大象有力气的鼻子，不能够弯曲脖子一样。眼睛安住在虚空，因此不会被分别念所动摇。决定词是，远是执持长久之物，因此是人。那也是决定体性者。以其遍布，因此是水。指示其差别的风，以及门眼和，耳朵和，舌头和，身体和五者的骏马，以意的相貌而年轻，气息流动是摄集于轮回的法。那也是从过失功德根清净作用的脉，进入境，色和，声和，香和，味和，触等一切，摄集一切分别念，并且生起无分别的智慧。以索，从远处系缚是，清净的灯自身和，不清净的所取境色等，修习所缘，因此受用自性。以水是，生起之清净眼睛的阿字，作为根的所依，并且分辨渣滓身体的积聚之各种法，是从根和所依的差别而生起。那也是两眼的等性自然流动是依靠风。总之，根是四大种差别的成熟。那所取是见到境的清净为光，能取是心的清净为身。这是第五个分支意义。现在是第六个分支意义，指示明觉金刚连珠的比喻、体性和决定词、生起之门。例如，明觉金刚连珠是，金的连珠被工匠以精巧的手艺制作完成之后，像以线贯穿成串一样，没有间断地紧密相连。那也是一切词都是身
English
That refers to the great bliss existing in the realm of conditioned phenomena. Because phenomena do not differentiate between words and meanings, and no one prevents it, it appears universally to all beings, so it can be realized. The left channel is the bindu of self-nature, from the eyes that generate activity, the gate of rain-making does not close, so it is realized without distinguishing between words and meanings. It arises from the ears, so the meaning of the words is determined. This is the fourth branch meaning. Now is the fifth branch meaning, indicating the metaphor, essence, and definition of the distant lasso water lamp. For example, the distant lasso water lamp can hold form, just like a hook, grasping the trunk of a powerful elephant, unable to bend its neck. The eyes are placed in the sky, so they are not moved by discrimination. The definition is that distance is holding long things, so it is a person. That is also what determines the nature. Because it pervades, it is water. Indicating its difference is wind, and the gate-eye, ear, tongue, and body, and the five steeds, youthful in the appearance of mind, the flow of breath is gathered into the dharma of samsara. That is also from the root of purification of faults and virtues, entering the objects, form, sound, smell, taste, and touch, gathering all discriminations, and generating non-discriminating wisdom. By the lasso, binding from afar is, the pure lamp itself, and the impure objects to be taken, such as form, practicing the object of focus, so enjoying self-nature. By water is, the A-syllable of the pure eyes of arising, as the basis of the root, and distinguishing the various dharmas of the accumulation of the dross body, arising from the difference between the root and the basis. That is also the equal natural flow of the two eyes depends on the wind. In short, the root is the maturity of the differences of the four great elements. That which is taken is seeing the purity of the object as light, the taker is the purity of the mind as body. This is the fifth branch meaning. Now is the sixth branch meaning, indicating the metaphor, essence, definition, and arising gate of the awareness vajra rosary. For example, the awareness vajra rosary is, the gold rosary is made by a skilled craftsman with exquisite craftsmanship, like threading them into a string, closely connected without interruption. That is also that all words are body.
Chinese
是智慧和知识的来源。 定义的解释是，凭借对任何事物都没有阻碍的智慧，了解轮回和涅槃的一切意义，并且智慧的认知没有止境。其自性从原始状态就是清净的，因为没有分别念，所以不受轮回的沾染，这是智慧本身没有错谬的关键。 “ལུ་”是清晰，“གུ་”是美丽，“རྒྱུད་”是本来就存在，“འབྲེལ་”是轮回和涅槃的一切。执着于它会导致再次束缚于三界，因此，自显自解脱，不考察自生起的根本。 此外，从不变的阿瓦都提脉（ཨ་བ་དྷུ་ཏི，梵文：Avadhūti，梵文罗马拟音：Avadhūti，义为离欲者）的根部，通过大乐的梵穴，将无分别念的智慧之身拉出并显现。 这些是为了说明第二个分支的意义，即道路的转化，以及道路从何处产生，通过五个要点来展示。 现在，为了通过第三个分支的意义，即它本身的结果是什么来展示，首先通过六个要点的分支意义来展示。简要说明两个结果的意义：结果这个词将在下面解释。 这是第一个要点。 现在，第二个要点是展示未成熟的果实及其根本： 此外，关于生命，最初是化生，从风中产生。然后是从卵生。湿热是从水中产生。胎生是从热火中产生，这四种方式概括了有情众生。 这些在哪里展示呢？天神是从傲慢的因素和各种条件中产生，阿修罗是从嫉妒的因素和各种条件中产生。人类是从愤怒的因素和各种条件中产生，旁生是从愚痴的因素和各种条件中产生。饿鬼是从贪欲的因素和各种条件中产生。同样，这些是指从极大的痛苦中解脱。地狱是从嗔恨的因素和各种条件中产生。 此外，依靠毁灭的容器，天神被称为清净。阿修罗被称为“渴望”，因为他们与渴望的天神竞争，但他们的福德比天神少，所以被称为非天。人类是从上面的天神堕落而来。旁生是从善行中堕落，因为他们堕入恶趣，所以被称为“堕落”。饿鬼是因为在所有时间和地点都在心中思量食物和饮料，所以被称为“意念思量”。从所有这些痛苦中，地狱是最严重的。最后是身体的粗重痛苦
English
It is the source of wisdom and knowledge. The definition is that, with the wisdom that has no obstruction to any knowable object, it understands the meaning of all of samsara and nirvana, and the knowledge of wisdom is unceasing. Its essence is pure from the beginning, and because there is no conceptualization, it is not stained by samsara, which is the key to the fact that wisdom itself has no error. "Lu" is clear, "Gu" is beautiful, "Gyü" has always existed, "Drel" is all of samsara and nirvana. Attachment to it leads to being bound again in the three realms, therefore, self-appearance is self-liberated, and the root of self-arising is not examined. Furthermore, from the root of the unchanging Avadhuti (ཨ་བ་དྷུ་ཏི，梵文：Avadhūti，梵文罗马拟音：Avadhūti，meaning: renunciate), through the Brahma hole of great bliss, the body of wisdom without conceptualization is pulled out and appears. These are to explain the meaning of the second branch, the transformation of the path, and to show from where the path arises, which is shown through five key points. Now, in order to show what the result of the third branch is, it is first shown through the six key points of the branch meaning. Briefly explain the meaning of the two results: the word result will be explained below. This is the first key point. Now, the second key point is to show the unripe fruit along with its root: Furthermore, regarding birth, initially it is miraculous birth, arising from wind. Then it is from eggs. Warm moisture arises from water. Womb birth arises from the heat of fire, and these four ways summarize sentient beings. Where are these shown? Gods arise from the factor of pride and various conditions, Asuras arise from the factor of jealousy and various conditions. Humans arise from the factor of anger and various conditions, animals arise from the factor of ignorance and various conditions. Pretas arise from the factor of desire and various conditions. Likewise, these refer to liberation from extreme suffering. Hell beings arise from the factor of hatred and various conditions. Furthermore, relying on the vessel of destruction, gods are called pure. Asuras are called "desire" because they compete with the gods who desire, but their merit is less than the gods, so they are called non-gods. Humans have fallen from the gods above. Animals have strayed from virtue, because they fall into the lower realms, they are called "fallen." Pretas are called "mind-thinking" because they are constantly thinking about food and drink in their minds at all times and places. From all these sufferings, hell is the most severe. Finally, there is the gross suffering of the body.
Chinese
因为转生故，是地狱。那些被无明束缚，心识未能成熟，显现为六道众生的形象，是从错乱的意识中产生的。那些贪欲等因已在前面讲过。贪欲是由于他人心中生起贪恋而执着。嗔心是生起憎恨的动机。我慢膨胀是胜利者的骄傲，嫉妒是所嫉妒的对象，疑惑等是对不同事物的执着。烦恼是损害身心之物，蒙蔽是智慧，因为它束缚了身体。这是支分之义第三部分的要义之二。现在宣说包含支分之义第三部分：再次重复“那也是”，即心被垢染束缚，被众多分别念聚集，是烦恼等。显现所执，对境产生内在执着，心识生起，为了聚集它的伴侣，产生意的分别念、忆念、思维、流动等，从而束缚众生并安住。它的因缘，从所缘等显现的对境是这样显现的：显现生起后，对它产生执着、贪恋和抓取，从而束缚于我。这是要义之三。现在宣说支分之义第四部分，即未转变之基的果的真实显现：众生的身语意三门解脱为三身，五烦恼解脱为五智，这样解脱的法，没有实体存在，所以是空性。它本身显现为身和智慧的光芒以及身的颜色之显现，因此光明遍布。从脉中产生的明点成为果，因此，法性因果二者没有混合，本来唯一，它本身是不可分离的，所以称为无二。对于它，无有誓言之要诀的言说显现为法性，因此远离了能说者，称为超越言词的法性。从那以后，本来是觉性，从一开始就是清净的，远离了突发性的垢染的智慧，不会改变其状态。轮回和涅槃一切本来就是现前圆满成佛的。对于它，没有烦恼的垢染，所以觉性在自身中显现。元素远离了自身相续的微尘，因此不依赖于任何对治。超越言词的智慧，以及智慧和一切言词的戏论
English
Because of transmigration, it is hell. Those who are bound by ignorance, and whose minds have not matured, appearing as the forms of the six realms of beings, arise from deluded consciousness. Those causes such as desire have been explained above. Desire is attachment due to the arising of longing in the minds of others. Anger is the motivation for generating hatred. Pride is the arrogance of the victorious, jealousy is the object of jealousy, and doubt etc. are attachments to different things. Afflictions are what harm the body and mind, obscuration is wisdom, because it binds the body. This is the second essential point of the third part of the branch meaning. Now, explaining the third part of the branch meaning together: Repeating "that also," that is, the mind is bound by defilements, gathered by many conceptual thoughts, and is afflictions, etc. The apprehended appearance, the inner clinging to objects, the arising of mind, in order to gather its companions, gives rise to mental thoughts, memory, thinking, movement, etc., thereby binding beings and abiding. Its cause, the object of focus, etc., the manifestly appearing object is appearing in this way: after the appearance arises, attachment, desire, and grasping arise towards it, thereby binding to self. This is the third essential point. Now, explaining the fourth part of the branch meaning, the actual manifestation of the fruit of the untransformed ground: The three doors of beings, body, speech, and mind, are liberated into the three kayas, the five afflictions are liberated into the five wisdoms, and in this way, that which is liberated has no substantial existence, therefore it is emptiness. It itself manifests as the light of body and wisdom, and the appearance of the colors of the body, therefore it is pervaded by clarity. Since the bindu arising from within the channels becomes the fruit, therefore, the nature of phenomena, cause and effect, are not mixed, it is originally one, and since it itself is inseparable, it is called non-duality. For it, the expression of the key point without vows manifests as the nature of phenomena, therefore, being separated from the speaker, it is called the nature of phenomena beyond words. From then on, it is originally awareness, pure from the beginning, the wisdom that is free from adventitious defilements, does not change its state. Samsara and nirvana are all originally perfectly enlightened. For it, there is no defilement of afflictions, therefore awareness is clear in itself. The elements are free from the subtle particles of their own continuum, therefore it does not rely on any antidote. That wisdom beyond words, and the intellect and all the elaboration of words
Chinese
未被一切所染污，本初即是可言说之处。这是第四个核心意义。现在是第五个分支意义，即根器中等者于中阴境中证悟之果的开示：种种即是光芒、智慧和身之显现四者任运成就，获得定解后，从中生出的是：根器中等者等等，最终也在法性中阴境中于智慧完全清净之道中解脱，任运成就之珍宝八门显现之门是：不清净轮回之门，以及清净智慧之门，如慈悲般，如身般，如光般，如智慧般，无二，如尽头解脱般显现的八门，各自于二十一种根器上确立真实。从所见之方式的各个差别中，通过知晓在法性之境中显现之景象的不同方式的各个入口，在显现上生起定解的证悟程度，在各自之上生起后，于那第八门上获得定解，通过根器的差别，逐渐见到法性本净，从而达到不退转。通过那不退转之道，也获得大乐之果，于自显中认识而生起信心，于彼信心生起决断，如佛般禅修，于自相续中执持，那便增长为报身之功德。以一切聚集之关联秘密是，先前未证悟之一者并非言说之对象。这是第五个分支意义。现在是第六个分支意义，即开示轮回与涅槃之果如何显现：轮回与涅槃之果即是彼等，垢染与即是说轮回之果，以六道众生、五道、四生所摄。清净之果则显现为身与智慧二者。彼二者亦是本体一味，于自之自性中，佛与有情无别而安住。彼即是明之智慧本身。彼是轮回与涅槃二者之果，事物是稳固的，外器世界于法性中解脱，将物质视为法身。依靠彼之生起，从自续之见解中解脱，从而证悟到显现无自性。无事物亦即内情之有情亦于法性中解脱，具明