Chinese
称其为扬。同样，从证悟实相之四大的角度来看，由于执着于世俗之四大为实相，故为扬。由于也将超越痛苦，故称为疆。在阐述了将轮回与涅槃推向远方的词义之后，现在阐述执着于轮回与涅槃之显现的方式，即从轮回的显现部分。等等来阐述。二者之中，这是眼识的部分，由于未证悟如是性，轮回显现的部分被无明所摄持的烦恼，以及被意所摄持的分别念之集合，以及被动摇所摄持的记忆，以及被心所摄持的思考，以及被阿赖耶所摄持的粗细之母，以及从积聚近取阿赖耶的部分。色，即颜色和形状。其中，粗大的色是山，细微的是极微尘。显现的和不显现的，意的色。声是生起，有情之声，以及具有种姓的六道之声。文字与此相关，表达的语音，以及自性的非造作之声。气味是四大，生起所学无知的，以及有觉知的。表相执着的相，是地方的气味。味道是四大，所缘的，以及所作所为的，以及雪山自身和围墙名称所诠释的事物之味道。触是自身具有体验的，以及亲近觉知具有感觉的，如背部等。即五种欲妙，以眼根清净之要点，一切事物皆由眼识所知，故为轮回之法。以此束缚于我，譬如绳索。如是眼、鼻、耳、舌、身五根之境，显现为外境之差别。眼识将境分为多种，成为记忆之所依。因此，记忆通过思考而显现出多种分别念，这是由于分别识之色所产生的。对这一切，与意识一起执着为我，故称为阿赖耶。由多种集合而成，即眼识对此粗大之物生起执着为我的念头，由多种我执而自我束缚。因此，被束缚于轮回的监狱之中。
English
It is called Yang. Similarly, from the perspective of realizing the four elements of ultimate reality, because of clinging to the four elements of conventional reality as ultimate reality, it is Yang. Because it also propels beyond suffering, it is called Gyang. Having explained the etymology of propelling samsara and nirvana far away, now explaining the way of clinging to the appearance of samsara and nirvana, that is, from the appearance part of samsara. And so on to explain. Among the two, this is the part of eye consciousness, because the aspect of samsara that has not realized suchness, the afflictions gathered by ignorance, and the collection of discriminations gathered by mind, and the memory gathered by movement, and the thinking gathered by mind, and the subtle and coarse mothers gathered by Alaya, and from the part of accumulating the appropriation Alaya. Form, that is, color and shape. Among them, the coarse form is the mountain, and the subtle is the extremely small dust. Apparent and non-apparent, the form of mind. Sound is arising, the sound of sentient beings, and the sound of the six realms with genus. Letters are related to this, the speech of expression, and the uncreated sound of nature. Smell is the four elements, arising from the ignorant, and the conscious. The appearance of clinging to the sign is the smell of the place. Taste is the four elements, the object of reference, and the object of action, and the taste of the things explained by the name of the snow mountain itself and the wall. Touch is self-experienced, and close to the feeling of awareness, such as the back. That is, the five desires, with the key point of the purity of the eye faculty, all things are known by the eye consciousness, so it is the law of samsara. Bound to me by this, like a rope. Thus, the five objects of the eye, nose, ear, tongue, and body faculties appear as differences in the external environment. The eye consciousness divides the environment into many kinds, becoming the basis of memory. Therefore, memory arises through thinking and manifests in many discriminations, which is caused by the form of the discriminating consciousness. To all of these, clinging to me with the mind consciousness, it is called Alaya. It is composed of many gatherings, that is, the eye consciousness gives rise to the thought of clinging to this coarse object as me, and is self-bound by many self-grasps. Therefore, being bound in the prison of samsara.
Chinese
从一开始就流转和存在的“绳索”，意为从外在的清晰中抓住远处的错觉。那么，像这样被束缚之后，有没有解脱或解脱的方法呢？有，具有业力和福分之人，对自性大圆满的意义生起欢喜和信心。首先，向一位清净的上师请教一个毫不颠倒的口诀。他舍弃对轮回的执着，前往一个非人为的寂静处。约束明灯的本来面目的要点。无错觉的境是外在形状的如是性，如同虚空无云。无错觉的觉性，将觉性视为金刚链的身，执着于显现为身的执着。眼睛的如是性，不让其显现向外散布，而是汇聚为一。此明灯以执着故，称为绳索，即执持超越痛苦。因此，显示了执持轮涅之显现的词义。现在，显示斩断对这两种显现执着的实体的词义。从水的显现中等等显示，水是眼泪的自性。显现是流逝和超越。从这些之中，对轮回的显现，一丝一毫的执着也不应有。同样，对于觉性体验增长的显现，也不应执着，如此一来，事物回归其安住方式的自性显现，不再显现有漏，从而成佛。之前，舍弃了有缘的三种行为，不对财物和邪行，以及轮回和苦乐有任何执着。不对一切生起贪恋之心，舍弃后独自修习而生起。如此一来，对于轮回的清净显现，不做任何调整和改造，而是安住于自性之中。于此斩断我执，安住于无有斩断的大智慧之中，譬如具有公正之心的人前往寺庙一般，对任何地方都不执着，故称为水。显示了斩断对两种显现执着的实体之后，现在显示其自身的明晰的词义。明灯是自身的一切显现等等显示，明灯譬如火的因缘明灯木一般，譬如觉性的智慧是分别的明灯。木头
English
The 'rope,' which from the very beginning revolves and exists, means to grasp the illusion from afar from the outward clarity. Now, is there a way to be liberated or freed from such bondage? Yes, a person endowed with karma and fortune, who rejoices and believes in the meaning of the Great Perfection of self-nature. First, one asks a pure lama for a non-inverted instruction. Having abandoned attachment to samsara, one goes to a solitary place that is not artificial. Constraining the essential point of the suchness of the lamp. The realm without illusion is the suchness of the outer form, like the sky free from clouds. The non-illusory awareness, the awareness that is the Vajra Garland Body, the grasping that appears as the body. The suchness of the eye does not allow its appearance to spread outward, but gathers it into one. This lamp, because of grasping, is called a rope, that is, it holds transcendence of suffering. Thus, it shows the meaning of holding the appearances of samsara and nirvana. Now, it shows the meaning of cutting off the entity of attachment to those two appearances. From the appearance of water, etc., it shows that water dwells as the nature of tears. Appearance is flowing and transcendence. From these, one should not have even a hair's breadth of attachment to the appearance of samsara. Likewise, one should not be attached to the appearance of the increase of awareness experience, so that things return to their own appearance in their own place of dwelling, and without the appearance of contaminated things, one becomes enlightened. Previously, having abandoned the three actions of the fortunate one, one is not attached to wealth and wrong conduct, nor to samsara and happiness and suffering. Without generating attachment to anything, having abandoned it, one arises from practicing alone without friends. In this way, the pure appearances of samsara, without any adjustment or modification, but abiding in their own place. Cutting off self-grasping in this, abiding in the great wisdom without cutting, like a person with an impartial mind going to a temple, without attachment to any place, it is called water. Having shown the cutting of the entity of attachment to the two appearances, now it shows the meaning of the clarity of that itself. The lamp is all of one's own appearances, etc., it shows that the lamp is like the cause of fire, the lamp wood, like the wisdom of awareness is the lamp of discrimination. Wood
Chinese
如果没有火的因，就不会有火产生；如果没有灯，就不会有佛产生。因此，灯能增长自性明觉的显现和轮回的显现，所以称为“一切”。 此外，对于具有福报的补特伽罗，首先指示并介绍明觉显现的显现，然后，由于习惯和熟悉其本性，经验从一个层次增长到另一个层次的显现是：首先，与轮回相关的法界显现，然后，无勤的明点显现，然后，光明的显现向上伸展，光芒四射，如粗布、圆圈、角状等显现。形状如花朵、莲花堆叠、矛尖、佛塔堆叠的形状。然后，五种智慧的显现是：法界智的显现如城堡；大圆镜智如帐篷；平等性智如网和半网；妙观察智如多眼图；成所作智如珍宝筛子的形状。然后，明点的显现是：细微的、极细微的、最细微的、圆的、极圆的、最圆的、以五五装饰的、具有半身形象的显现。然后，身的显现是：智慧勇识自身，以及父母双运的形象，以及五部如来的自性显现，以及坛城的形象，这些都是经验增长的显现。在这些时候，有分别的显现不是指向任何方向或角落，而是安住于无方向、无分别的空明圆满的状态。没有实体的相，例如水中的月亮或镜子中的影像，存在于显现的境中，但不存在于执着的境中。所有这些都不是所知事物自身特征的显现，而是对瑜伽士来说，显现为明觉的技巧和功德。这些都像虚空的幻术，生起也从那里生起，解脱也从那里解脱。此外，作为基础的明觉，分别念安住于原始清净中，作为特征的明觉，是已知和可知的，以及胜观的
English
If there is no cause of fire, fire will not arise; if there is no lamp, Buddha will not arise. Thus, the lamp causes both the appearance of self-awareness and the appearance of samsara to increase, hence it is called "all." Furthermore, for a fortunate individual, first, the appearance of manifest awareness is shown and introduced. Then, as one becomes accustomed to and familiar with that, the appearance of experience increasing from one level to the next is: first, the appearance of the sphere of reality related to samsara, then, the appearance of bindus without effort, and then, the appearance of light extending upwards, radiating, appearing as coarse cloth, circles, corners, and so on. The shapes are like flowers, stacked lotuses, spear tips, and stacked stupas. Then, the appearance of the five wisdoms is: the appearance of the wisdom of the sphere of reality like a castle; the mirror-like wisdom like a tent; the wisdom of equality like a net and a half-net; the discriminating wisdom like many-eyed patterns; and the accomplishing wisdom like the form of a jeweled sieve. Then, the appearance of bindus is: subtle, very subtle, extremely subtle, round, very round, extremely round, adorned with five fives, and appearing as having half-body forms. Then, the appearance of the body is: the wisdom being itself, and the form of father and mother, and appearing as the nature of the five families, and the forms of mandalas, these are the appearances of increasing experience. At these times, the appearance of having distinctions is not directed towards any direction or corner, but abides in a state of unobstructed, undivided totality, free from direction and distinctions. There are no characteristics that are substantially established; for example, like the moon in water or the reflection in a mirror, it exists in the realm of appearance but is not established in the realm of attachment. All of these are not the appearance of the characteristics of knowable things themselves, but appear to yogis as the skill and qualities of awareness. These are like the magic of the sky; they arise from that very place and are liberated from that very place. Moreover, the awareness that grasps the base, conceptual thought, abides in primordial purity, and the awareness that grasps characteristics is known and knowable, and the vipashyana of
Chinese
觉性存在于相续之中，自解脱的觉性，作为超越方所和界限的功德显现而生起。也就是，对于基位的三种智慧，本体本来清净的俱生智慧障蔽，本来就是自清净的；自性任运成就的智慧，没有成立所断和能断，功过圆满具足；大悲周遍的智慧没有阻碍，无分别的智慧无碍显现，显现为执著相的五种智慧。由于未曾动摇于一个基，故而遍布于法界智慧之中。显现为外境，却并不成立为心识的对境，如同镜子般的智慧；好坏真假安住于无二之中，是平等性智；不住于境与有境各自的名言分别执着，是妙观察智；超越勤作和造作，是成所作智的生起之相。这些显现的自性是什么呢？是光明。如果对此进行区分，造作的光明是显明和镜子、刻刀和武器等。由因缘产生的光明是水晶的光芒和如意宝珠的光芒等。自性的光明是太阳、月亮和星星的光芒等。假立的光明是指名称的差别。体验的光明是因知而明和知之明。因知而明是指通过词句的关联和了解意义，是断词句的智慧。通过了解自性而明是指通过认识事物的自性，断除增益，是证悟此的智慧。知之明是指自性光明，未经宗派改变心识的补特伽罗，知是自性光明。改变此的光明是指通过体验而明，自性体验有世间和法性两种，这是法性体验的光明。对此，体验法的相似之处，是自认为光明，但增益并未彻底断除，这是误入歧途之处，自认为光明。