English
Yellow, light, and bindus circulate, hence it is called a wheel. 'Na' refers to the body of beings. Secondly, to briefly explain the meaning of the Three Jewels, which is to show the wheel of one's own nature. Within that, awareness is pervaded by wisdom, vajra is immutable, sharp is the wisdom that cuts through appearances, and the body is manifest and without self or other. Again, awareness is one's own nature, vajra is unconditioned, the continuous lineage is connected and constantly abiding. Awareness is the aspect of knowing, self-appearance is the appearance of self and other, without the involvement of mental constructs. The phrase 'of the body' refers to the Dharma that is connected and pure. Awareness is the key to the object of meditation, 'cog bzhag' is when the wind-mind subsides in its own place, and movement ceases. The body is free from elaboration, awareness is manifest in all objects. The term 'without vehicle' means to sever the duality of object and awareness. The body is manifest as the form of self-nature purity. Awareness is nakedly liberated. 'Cir snang' is the key to the liberation of appearance itself within appearance. The body demonstrates self-nature. Even regarding those six awarenesses, awareness is pure from the beginning and has never been deluded, therefore the three aspects of essence, nature, and compassion, the three bodies, are inseparable and unwavering. That is also how the qualities of the spontaneously accomplished wisdom of the essence, which is primordially pure, manifest perfectly, hence it is called the wheel that arises from the ground. Inconceivable means inexpressible. The above is the second content, briefly explaining the meaning of the Three Jewels, showing the wheel of one's own nature. Now, the third content is showing the wheel of its own nature, which is shown through 'white' and so on. That is, white is awareness without any impurity. Red is when the five complete wisdoms naturally arise in awareness without effort. Yellow is when awareness is complete with qualities. Green is when the activity of awareness itself arises unhindered. Blue is when awareness itself is immutable, and so on, the twenty-five colors and so on manifest as phenomena of awareness. Inner is self-awareness. Manifesting are the five lights. These also arise from awareness, therefore they become a wheel, and because they are limited by the thoughts of sentient beings, they merge with the method of the inconceivable. The above is showing the wheel of its own nature. Now, the fourth content, the wheel of the outer environment is this
Chinese
如是观待。诸如此类，应由经论了知。这些被称为不逊于自身的眷属。宣说了外境的眷属后，现在宣说第五个内涵，即执持者迷乱的眷属，简要地说，就是从自之觉性的体性显现出如世间法一般，将在下文详细阐述。也就是说，三种无明是从体性本净的三个智慧中产生的。不清净的心，各种各样的心念流动，是从觉性的庄严中产生的。六识是从六道中产生的。五烦恼是从五智慧中产生的。对外境的执着，是从觉性的显现中产生的。内心中产生的分别念，是从禅定中产生的。十不善是从不清净的意念中产生的。实际上，觉性本身也显现得像世间法一样，所以像上面那样运用，也会开出花朵。如是，第五个执持者迷乱的眷属宣说完毕。现在宣说第六个自义，即彼之显现的眷属。彼之显现的眷属是这样的，简要地说，就是那些下文的根等。境是从器世间的种类中产生的，将在下文阐述。识与有情众生相关。忆念与六识的执持相关。能见者是眼睛能见色。能听者是耳朵能听声音。能尝者是舌头能尝味道。能作者是境能触知。色与显现空性无别。声与空性无别。香与执着自然解脱。自与所得在安乐中解脱。所触与。大悲在基础显现中解脱。法等与。无分别的境中解脱。如是，第六个彼之显现的眷属宣说完毕。现在宣说第七个特殊的法的眷属。菩萨眷属不可思议，下文的觉性和智慧，三宝的意义简要地显现出来。摧毁是指以这个秘密续部摧毁各种恶见，将坏聚见。以及外道常见断见等显现为觉性的庄严，将在下文阐述。声闻和僧伽，从了知法和补特伽罗自解脱中产生。独觉的僧伽在缘起中自然清净解脱。菩萨的僧伽。了悟胜义谛和世俗谛赤裸解脱。听
English
Thus to contemplate. Such things should be known through scriptures and treatises. These are called retinues that are not inferior to oneself. Having explained the retinue of external objects, now the fifth meaning, which is the retinue of the deluded holder, is explained. Briefly, it is said that it arises from the essence of one's own awareness as if it were worldly, which will be explained in detail below. That is, the three ignorances arise from the three wisdoms of the essence of primordial purity. The impure mind, the various movements of thoughts, arise from the adornment of awareness. The six consciousnesses arise from the six realms. The five afflictions arise from the five wisdoms. The grasping of external objects arises from the appearance of awareness. The thoughts that arise in the inner mind arise from meditation. The ten non-virtues arise from impure thoughts. In reality, awareness itself appears like worldly phenomena, so even if used as above, flowers will bloom. Thus, the fifth retinue of the deluded holder is explained. Now, the sixth self-meaning, the retinue of its appearance, is explained. The retinue of its appearance is like this, briefly, those roots etc. below. Objects arise from the types of container-world, which will be explained below. Consciousness is related to sentient beings. Memory is related to the grasping of the six consciousnesses. The seer is the eye that sees forms. The hearer is the ear that hears sounds. The taster is the tongue that tastes flavors. The doer is the object that can be touched. Form and appearance are inseparable from emptiness. Sound is inseparable from emptiness. Smell and attachment are naturally liberated. Self and attainment are liberated in bliss. The touchable and. Compassion is liberated in the basic appearance. Dharma etc. and. Liberated in non-dual objects. Thus, the sixth retinue of its appearance is explained. Now, the seventh special retinue of Dharma is explained. The Bodhisattva retinue is inconceivable, and the meaning of the three jewels of awareness and wisdom below is briefly revealed. Destruction refers to the destruction of various evil views with this secret tantra, viewing the aggregates as destructible. And the externalist views of permanence and annihilation appear as the adornment of awareness, which will be explained below. The Shravakas and the Sangha arise from knowing that Dharma and individuals are self-liberated. The Pratyekabuddha Sangha is naturally purified and liberated in dependent origination. The Bodhisattva Sangha. Realizes the ultimate truth and conventional truth as naked liberation. Listen
Chinese
据说，这些（听闻等）就像是宗派的随心所欲者一样，通过智慧来了解。通过克里亚等经典来了解。这样，第七个特殊之轮被展示之后，现在是第八个内容，即展示世界形象之轮。如“天”等所展示的那样，也就是导师释迦牟尼佛，被超越世间的佛和菩萨等无数眷属所围绕。那些眷属的智慧，如六道轮回般显现，是简要的教导。也就是天界的帝释天，阿修罗之王妙线，以及其他的人类之主释迦牟尼，畜生道的狮子善说，饿鬼道的燃面母，地狱的阎罗王，乾闼婆之王顶髻者，迦楼罗之王金眼者，紧那罗之王树，梵天等无数百千俱胝那由他眷属所围绕。而且，过去和世间的人们以同样的方式，安住在所有法之意乐完全显现的同一味道中。这样，章节的经典被展示之后，如是，《珍珠鬘续》的秘密在标题的章节中被展示。章节的标题是：谈论，谈论什么呢？谈论秘密续部的经典，词语和文字的划分。和谁谈论呢？和结集者金刚手等无数眷属一起谈论。以什么方式或方法谈论呢？词义的关联如鸳鸯般和谐地谈论。如此谈论有什么目的呢？目的是让对此有信心的众生不退转于三界。基础是指：因为经典依赖于标题而产生，所以是基础。因为依赖于此而产生了八品续部的自性，所以称为基础。品是指经典中词义确定的段落的明确显示。第一是指先前或在前的，表示数字的基础，是“一”这个词。第一品的《珍珠鬘》如串联般展示完毕。 嗡。塔塔 萨 梭哈。现在是第二品，迷惑于基础之上的品，如明晰的珍珠般分开。此品以四个概括的意义来展示：第一，
English
It is said that these (hearings, etc.) are known through wisdom, just like the sectarian free-thinkers. It is known through the scriptures such as Kriya. Thus, after the seventh special wheel is shown, now is the eighth content, which is the wheel of the world's appearance. As shown by "Gods" etc., that is, the teacher Shakyamuni Buddha, is surrounded by countless retinues such as Buddhas and Bodhisattvas who transcend the world. The wisdom of those retinues, appearing like the six realms of reincarnation, is a brief teaching. That is, the lord of the gods, Indra, the king of the Asuras, Good Thread, and other human lords, Shakyamuni, the lion Good Speech of the animal realm, the Burning Face Mother of the hungry ghost realm, the Yama Raja of hell, the king of the Gandharvas, Crested One, the king of the Garudas, Golden Eyes, the king of the Kinnaras, Tree, Brahma, and other countless hundreds of thousands of kotis of nayutas of retinues surround him. Moreover, the people of the past and the world abide in the same taste in which the intention of all dharmas is completely manifested. Thus, after the chapter's scripture is shown, it is said that the secret of the Pearl Garland Tantra is shown in the chapter of the title. The title of the chapter is: Talking, what to talk about? Talking about the classification of the secret tantra's scriptures, words, and letters. Who to talk to? Talk together with the compiler Vajrapani and other countless retinues. How or by what method to talk? The connection of words and meanings is talked about harmoniously like mandarin ducks. What is the purpose of talking like this? The purpose is to prevent sentient beings who have faith in this from regressing in the three realms. The basis refers to: because the scripture arises depending on the title, it is the basis. Because the nature of the eight-chapter tantra arises depending on this, it is called the basis. Chapter refers to the clear display of the determined paragraphs of the meaning of the words in the scripture. First refers to the previous or foregoing, which indicates the basis of the number, which is the word "one." The first chapter of The Pearl Garland is shown completely like a string of beads. Om. tā tā sra svāhā. Now is the second chapter, the chapter of delusion upon the basis, separated like clear pearls. This chapter is shown with four summarized meanings: first,
Chinese
第一，先陈述请问，阐述智慧自性的体性；第二，阐述迷乱的止息方式；第三，指出如此颠倒之智慧的认知；第四，阐述对彼之重复。 简而言之，第一，先陈述请问，阐述智慧自性的体性，通过八个要点来阐述，首先是陈述请问的引导和劝请。 从“此后，世尊”等开始阐述，此后是在讲述第一章节之后。 破除将迷乱视为非迷乱的颠倒认知，由于具有任运成就的功德和各种过患，因此成为迷乱的基础。 即使本初清净超越了言语对象，由于任运成就的功德而产生的过患迷乱，是由于认为觉性本身没有迷乱，因此，它本身就变成了迷乱。 导致了轮回和涅槃一切万有的主宰不存在，因此，它被称为基础。 它出现在瑜伽的道路上，为了调伏的对象而被称为果。 对于从调伏对象中清净的人们来说，它成为了导师。 秘密主等是以汇集者的名义来提问的。 “奇哉！奇哉！”通过体性的方式呼唤，写着“欲界、色界和无色界等三界的一切众生，如果迷乱止息，会是怎样呢？”。 祈请道：“请导师为我们秘密主等开示吧！”。 这样，首先陈述了请问的引导和劝请。 现在，第二，作为回答，陈述了对实相的迷乱是突然产生的。 从“此后，世尊”等开始阐述。 在被提问之后，世尊金刚萨埵，在无量眷属中，对最亲近的三部空行母，以及比她们更亲近的眷属，金刚手进行了开示。 如果问及开示的方式，就像从牛奶中提炼出酥油一样，为了汇集意义而开示。 因为是决定的精华，所以称为“奇哉！”。 请用耳根听闻，秘密主，因为你是秘密的主人，所以我才开示。 第一，既不存在所谓的证悟成佛，也不存在未证悟的众生，从本初就清净的体性，没有迷乱的名称。 在自性中，由于任运成就，也没有所谓的从未迷乱的基础存在。