English
Although it cannot be indicated, relying on the guru's instructions, since it cannot be symbolized, it is called the self-essence of the heart essence. In order to show the self-perfection of awareness, first, the basis is shown, that is, the instruction to remember the oral transmission of blending samsara and nirvana as non-dual: Emaho! Calling out to the assembly of appearances with wonder, the cause and effect of awareness, the Vajra Garland, are self-fulfilled, and the lamp of the pure realm of reality abides as the support for the path of sentient beings. These two, when not relying on the body, abide without gathering and separation, without diverging and separating, therefore, they have not experienced samsara and nirvana as two. Even now, there is no gathering and separation, and at all times, there is no separation as two. It is impossible for conceptual thoughts to arise in the realm of existence. Later, when separated from the body, the realm of reality and awareness will not become separate causes. The reason is that the nature of the realm of reality and awareness is blended with samsara and nirvana as non-dual. Therefore, for the errors in the three statements, there are no three things—cause, condition, and similarity—in the realm of reality and awareness. Because the guru's instructions have indicated it, the erroneous and non-erroneous are indicated and subdued, so it appears as if error arises. In order to indicate the instruction to remember the recognition of samsara and nirvana: Sentient beings act in samsara, revolving again and again, abiding there, but they have not seen the characteristics of samsara before, because there are no guru's instructions, and they do not have the merit and faith themselves, so they still do not see the characteristics of samsara. Even if they are immersed in samsara, those without merit cannot see it. The reason is that in the past, samsara abided without being established. Even if its power does not have the self-nature of realization in the nature of reality, those without merit have never realized it in two times. Therefore, it is called abiding in samsara for a long time. Therefore, the instruction to remember the wisdom of self-liberation from the appearance of samsara is: Again, it is suppression, that is, the pure realization. The Buddhas who manifested earlier are the self-nature body of the awareness Vajra Garland, because there is no object to be realized from elsewhere, so they have not realized it in the past, and they will not realize it elsewhere now. In the future, they will not realize it as arising from elsewhere. The reason is that samsara itself is self-liberation, therefore, the conceptual thoughts towards the Buddhas are Ye
Chinese
因为没有从未经历过，即使没有在不同的地方，但在众生的显现中产生了许多分别念，因此证悟本净自解脱时，没有他生之法。指示忆念觉性总集之口诀：觉性本身四大的垢染自然清净，增长为智慧的智慧，显现出不可思议的法界，即是心。它本身成为身和智慧的处所，称为“具”，这二者从一开始就示现为永不分离。因此，觉性在自身的状态中没有错乱，但由于显现为具有方便境，似乎产生了错乱，因此断除错乱的根本，回归智慧的自性。理由是佛和众生没有从根本上移动，因此安住于本体一味之中。为了指示觉性的虚空法界，首先通过两种方式指示，首先是通过执着的分别念来清净：惊叹于显现而发出“唉玛吙”的声音，其唯一的意念安住于明点唯一之义，即是虚空觉性法界，也就是法界觉性二者无别。密咒的见解是金刚不造作，心是行二取，觉性是知且具有自明，身是三身合一的连珠。从自性空性的角度来说不是常，从精华光明的角度来说完全没有断见。那么，它不是断灭空，因为五光无碍地显现，所以不是空。由于光明没有与相执着境一起存在，所以光明自然不存在，而是安住于深广之中。空性和光明二者不是同因，因为空性是境，光明是光芒，因此二者的显现各自在觉性的本体中消失。二者不是后来产生的，而是从觉性中产生的，没有舍弃，完全没有破立而圆满。因此，对于它来说，不是以生起次第的方式逐渐产生，而是显现同时自显，从自显的自性中显现出轮回和涅槃二者，像这样将空性和光明执为自性而迷谬地显现。指示舍弃错乱之境：对于如此的法性空明觉性的精华，所有名称、文字和词语的集合从一开始就
English
Since there is no never having experienced, even though there is no in different places, but in the appearance of sentient beings, many discriminations have arisen, therefore, when realizing the self-liberation of the pure realm of reality, there is no other-born dharma. Instructions for remembering the oral instructions of the general collection of awareness: The impurity of the four elements of awareness itself is naturally purified, increasing into the wisdom of knowledge, the inconceivable realm of reality appears, which is the mind. It itself becomes the place of body and wisdom, called "possessing," these two are shown from the beginning as never being separated. Therefore, awareness is not confused in its own state, but because it appears as having a means of object, it seems that confusion has arisen, therefore, cutting off the root of confusion, returning to the self-nature of wisdom. The reason is that Buddhas and sentient beings have not moved from the root, therefore, they abide in the essence of one taste. In order to indicate the space of awareness, first, it is indicated in two ways, first, it is purified by the clinging mind: Exclaiming "Emaho" at the appearance, its only intention abides in the meaning of the single bindu, which is the space awareness realm, that is, the realm of reality and awareness are inseparable. The view of secret mantra is the vajra uncreated, the mind is acting dualistic, awareness is knowing and has self-awareness, the body is the rosary of the three bodies united. From the aspect of self-nature emptiness, it is not permanent, from the aspect of essence luminosity, there is completely no view of annihilation. Then, it is not a nihilistic emptiness, because the five lights appear without obstruction, so it is not empty. Since the light does not exist together with the object of clinging to characteristics, the light naturally does not exist, but abides in the deep and vast. Emptiness and luminosity are not the same cause, because emptiness is the object and luminosity is the radiance, therefore, the appearances of both disappear in the essence of awareness respectively. The two are not later produced, but are produced from awareness, without abandoning, completely without refuting and establishing, and are perfected. Therefore, for it, it is not gradually produced in the way of the generation stage, but the appearance is simultaneously self-appearing, from the self-nature of self-appearance, samsara and nirvana appear as two, like this, clinging to emptiness and luminosity as self-nature appears mistakenly. Indicating the abandonment of the object of confusion: For such a dharma nature, the essence of emptiness, luminosity, and awareness, all the collections of names, letters, and words from the beginning
Chinese
远离真实之地的那个地方，无论在何处显现，清净得如同无云晴空般，无有任何执著，通透明澈地显现，这就是超越一切常断的意义。无生，与原始虚空无二无别地存在，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的显现，五光也原本无生，超越了此有彼无，无法如此执取。在那无二无别的真实智慧虚空中显现，在连绵不断的传承中，由于有来有往，所以行为不息，被智慧之风所驱动，完全专注于此，没有被分别念的自我所染污。例如，它本身无自性，就像镜子里的影像，在虚空中显现为外在的显现，但并非可以执取的实物。它也无有止息地通透明澈，其自性无有止息地显现，这就是原本存在于一切万物之精华中。像这样，在共同乘中，这个秘密的实相与它本身不可分离地存在于如是性中。从显现身语意方面来说，从两个方面来阐述，首先是阐述身语意的自性： 奇哉！觉性本身圆满了自利，奇哉！对利他无有阻碍。 对于不同根器的所化众生， 化现出不同的调伏之身。 显现出诸如六能仁等无尽的显现， 与他们的语言相符地进行教化。 以各种方式与六道众生各自相应地进行开示。 尽管显现出各种各样的显现，但在觉性的本质上，佛陀和众生之间没有区别。 意即，以意而行，却不存在于任何事物的本质之中。 阐述觉性如何断除迷惑的活动： 觉性的活动和作用持续不断地显现， 心的念头不断涌现，并被分割成不同的对象，从而产生各种各样的分别念。由于众生不认识觉性本身，因此心与觉性混淆并被视为相同。 因此，在觉性的本质上，书写文字的人、书写者和书写行为都不存在。这是从连绵不断的传承，伟大的秘密鲁古续中流露出来的语言。 从未被迷惑的觉性本身，原本就没有经历过迷惑。 因此，阿底瑜伽教法阐述了无需造作之身。
English
That which is devoid of true ground, wherever it appears, is pure like a cloudless sky, without any grasping, appearing transparently and clearly. This is the meaning of transcending all permanence and annihilation. Unborn, abiding inseparably with the primordial space, the appearance of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), the five lights are also originally unborn, transcending existence and non-existence, and cannot be grasped as such. In that indivisible, true wisdom space, in the continuous lineage, because there is coming and going, activity is unceasing, driven by the wind of wisdom, completely focused on this, without being stained by the self of conceptual thought. For example, it is itself without inherent existence, like a reflection in a mirror, appearing in the sky as an external appearance, but not as a tangible object to be grasped. It is also unceasingly transparent, its nature appearing without cessation, which is originally present in the essence of all things. Like this, in the common vehicle, the reality of this secret is inseparably present in suchness itself. In terms of the appearance of body, speech, and mind, it is explained in two ways. First, the nature of body, speech, and mind is explained: Alas! Awareness itself has perfected its own benefit, Alas! It acts without hindrance for the benefit of others. For sentient beings of different capacities, It emanates different bodies of taming. Manifesting endless appearances such as the Six Munis, Teaching in accordance with their respective languages. In various ways, it teaches in accordance with the six realms. Although various appearances are shown, there is no difference between Buddha and sentient beings in the essence of awareness. That is, acting with intention, but not existing in the essence of anything. Explaining how awareness cuts off the activities of delusion: The activities and functions of awareness appear continuously, Thoughts of the mind arise continuously and are divided into different objects, thus producing various conceptual thoughts. Because sentient beings do not recognize awareness itself, mind and awareness are confused and regarded as the same. Therefore, in the essence of awareness, there is no one who writes letters, no writer, and no act of writing. This is the language that flows from the continuous lineage, the great secret Lugü Gyü. Awareness itself, which has never been deluded, has never experienced delusion. Therefore, the Ati Yoga teachings explain the body that is without effort.
Chinese
这是为了确定章节经文的段落。第三是说明第二个之后，展示数字位置的另一种方式。现在，将要展示第四章，即莲花开放。在这个关于真实意义显现的章节中，有四个要点被概括地阐述。在第一个要点，即展示觉性的本质中，有两个子要点，首先是询问游戏的目的。第三章展示之后，再次这样说：无明之因的无为觉性，本来就是清净的。无须造作的任运自成显现，普遍地显现为各种功德。没有恶，所以是善。超越过失，所以是如实不颠倒的教诲。在耳根中发挥作用是：显现是如此这般显现的。那时，从易于使用的口诀中产生的是：通过多样化的展示，无有阻碍的要点被总结，自显现被耳根截断，所以是听闻。第三个要点是，最终完成时，唉！唉！显现的幻术师本身也与离目标的大智慧本来就具备，但众生没有认识到，所以成为了游戏的目的。展示金刚链身体的游戏是：从不变的金刚觉性中，一切智慧的源头，链条般连续不断地产生，三身合一，是无数的伟大显现。三身、四身、五身和一身，以及明点自性的明点，普遍存在。普贤王如来的明点，显现为一切功德，超越一切过失，法性无有戏论，真实意义的明点超越一切境，世俗的明点通过因和缘而显现。明点的半身是，因为有了半的真实意义之因，所以是半身的四个灯。缘是不断地修持，所以果在身体中成熟。一半的世俗明点，因是诸要素的集合，母明点产生身体。缘是四种产生，所以色身成熟为不同。父亲的因是菩提心的精华聚集，所以不产生多种念头。缘是四种产生所聚集，所以众生成熟为不同，因此是半身。真实意义的身体