English
The awareness exists in the continuum, and the self-liberated awareness arises as a manifestation of qualities that transcend directions and limits. That is, for the three wisdoms of the base, the co-emergent obscurations of wisdom, whose essence is primordially pure, are self-purified from the very beginning; the spontaneously perfect wisdom of self-nature, without establishing what is to be abandoned and what abandons, abides as the complete perfection of faults and virtues; the all-pervasive wisdom of compassion is unobstructed, and the non-discriminating wisdom arises unhindered, appearing as the five wisdoms that grasp characteristics. Because it has not moved from the single ground, it pervades the wisdom of the Dharmadhatu. Although it appears as an external object, it is not established as an object of mind, like the mirror-like wisdom; good and bad, true and false, abide in non-duality, which is the wisdom of equality; not abiding in the attachment to the separate conceptualizations of object and subject, is the wisdom of discernment; transcending effort and fabrication, is the manifestation of the arising of the wisdom of accomplishment. What is the nature of these appearances? It is clarity. If we differentiate this, artificial clarity refers to manifest clarity, mirrors, knives, and weapons. Clarity from causes and conditions refers to the light of crystal and the light of wish-fulfilling jewels, and so on. Natural clarity refers to the light of the sun, moon, and stars, and so on. Attributed clarity refers to the distinctions of names. The clarity of experience is clarity through knowledge and the knowledge of clarity. Clarity through knowledge is through the connection of words and understanding of meaning, which is the wisdom of cutting words. Clarity through knowing the characteristics is through recognizing the characteristics of things, cutting off superimpositions, which is the wisdom of realizing that. The clarity of knowledge is naturally clear, and the individual whose mind has not been transformed by tenets, knowledge is naturally clear. The clarity that transforms this is clarity through experience, and natural experience is of two types, mundane and Dharmic, and this is the clarity of Dharmic experience. In this regard, experiencing the similarity of Dharma is thinking it is clarity, but the superimpositions have not been completely cut off, which is a place of error, thinking it is clarity.
Chinese
因此，（认为）是禅定初禅的天神而误入歧途。认为“是光明”而（误入）二禅。认为“是光明存在”而（误入）三禅。认为“是光明”的念头而（误入）四禅。还有，连同“想要光明”这样的心态转变，如果存在想要空明的想法，也会误入歧途，误入光明之天神。执着于自明，认为存在虚构的眷属等等，也会同样误入歧途。认为光明没有分别念的那些人，因为将有相之路作为道用，所以误入第一生处。如果认为光明没有执着，也和之前一样误入歧途。如果认为光明是快乐，也会误入第二生处。如果认为光明没有自性，也会误入第三生处。这些是成为误入歧途之处的光明。颠倒的光明是，如果光明迷失于外境，就是颠倒。如果光明迷失于心，也是颠倒；如果光明迷失于心识和知识，也是颠倒。如果光明迷失于言辞，也是颠倒。仅仅将光明作为心意的对象来修习和看待的那些人，都是颠倒的。这些会误入常断二边。以上那些会误入三界。法性自己体验的光明是：光明在外境上显现，如果将忆念执为我，就不是纯正的光明。光明在心意的对象上显现，对光明的执着在自身解脱，就超越了三界。光明在感官上显现，安住于自身本性，就是超越三界的光明。那么，光明不是自见之体性，而是被称为通透的光明。不是世俗的光明，不是步骤的光明，不是颠倒的光明。超越三界的光明，那些也只是瑜伽士的道，在果上没有觉性。像那样超越那些的时候，在觉性达到顶峰的显现之时，一切法在自明中光明，被称为光明，以及境相二元的无别光明，这些在果上也没有觉性。因此，超越那些被称为通透的光明之后，被称为法性穷尽的显现。甚至连法、智慧和佛陀这样的名称也不成立。因为这个可以被称为光明，所以暂时用言辞来确定果。也就是说，确定见解的误入之处是：如果认为觉性光明是胜义谛，就是误入唯识。如果认为显现光明和知识光明是胜义谛
English
Therefore, (thinking) it is the god of the first dhyana and going astray. Thinking "it is clarity" and (going astray into) the second dhyana. Thinking "clarity exists" and (going astray into) the third dhyana. The thought of "it is clarity" and (going astray into) the fourth dhyana. Also, together with the mental transformation of "wanting clarity," if there is a thought of wanting empty clarity, one will also go astray, going astray into the god of clear light. Clinging to self-awareness, thinking there are fabricated retinues, etc., one will also go astray in the same way. Those who think clarity is without conceptualization, because they use the path of characteristics as the path, they go astray into the first source. If one thinks clarity is without clinging, one will go astray as before. If one thinks clarity is happiness, one will go astray into the second source. If one thinks clarity has no self-nature, one will go astray into the third source. These are the clarities that become places of going astray. The inverted clarity is that if clarity is lost in external objects, it is inverted. If clarity is lost in the mind, it is also inverted; if clarity is lost in mind and knowledge, it is also inverted. If clarity is lost in words, it is also inverted. Those who merely cultivate and view clarity as an object of mind are all inverted. These will go astray into eternalism and nihilism. The above will go astray into the three realms. The clarity of experiencing the nature of reality oneself is: If clarity manifests in external objects, and if one grasps memory as self, it is not pure clarity. Clarity manifests in the object of mind, and the clinging to clarity is liberated in its own place, then it transcends the three realms. Clarity manifests in the senses, abiding in its own nature, is the clarity that transcends the three realms. Then, clarity is not the nature of self-seeing, but is called transparent clarity. It is not worldly clarity, not the clarity of steps, not inverted clarity. The clarity that transcends the three realms, those are also only the path of yogis, and there is no awareness in the result. Like that, when transcending those, at the time of the appearance of awareness reaching its peak, all phenomena are clear as self-awareness, called clear light, and the non-dual clarity of object and appearance, these also have no awareness in the result. Therefore, after transcending those called transparent clarity, it is called the appearance of the exhaustion of reality. Even the names of Dharma, wisdom, and Buddha are not established. Because this can be called clarity, the result is temporarily determined by words. That is to say, the places of going astray in determining views are: If one thinks awareness clarity is ultimate truth, one goes astray into Mind-Only. If one thinks appearance clarity and knowledge clarity are ultimate truth.
Chinese
于显经有误解。诸根与分别念，若认为显现为真实，则于外内密咒有误解。非为自性大圆满。如是，断除彼等显现之戏论边，则于灯之显现真实体验。灯之显现，非为三界之误解显现，亦非宗派之误解显现，亦非外道常见断见之邪见，亦非执著地水火风之显现为实有之显现，乃是道之显现，以自之过患而断除，显现之分毫不灭而显现。较前者为殊胜者，乃是道之显现，是显现之分，而非果。何以故？非也。乃是诸根之精华，于自之门显现，故灯之显现分即是道，乃是报身之体验增上，法身之觉性达于究竟故。乃是三身示现为道之显现。如是，彼示现彼之能显之定义后，今示现周遍之定义。如云：觉性安住于外之界等所说。觉性乃是胜观之觉性，如缕之外形乃是虚空无谬。安住者，乃是安住于无谬三者，即离于能所。内形乃是界清净之灯。于彼安住觉性有何必要？乃是烦恼之垢染皆于自处清净，不生分别念故，唯有自性智慧之显现，无有任何不证悟。如是安住者，瑜伽士之体验由上而上增上之显现，光明与智慧与明点与身之相此等生起故，不住于轮回，乃是寂灭。由彼生何者？乃是界清净之灯与觉性金刚如缕之二身无二无别融合故，法性母之显现与自觉性子之显现二者真实融合也。融合之因何者？乃是五根之相，一切聚集之精华真实也。所现为何？能作者，界与觉性二者之门乃是眼，轮回涅槃一切之基，以眼执持故，称为母。彼等乃是第二问之答，示现定义。
English
There is misunderstanding in the Sutra. Those who consider the clarity of the senses and conceptual thoughts as ultimate reality have misunderstood the outer and inner tantras. It is not the Great Perfection of Naturalness. Thus, by cutting off those extremes of elaboration of clarity, one directly experiences the clarity of the lamp. That clarity of the lamp is not the mistaken clarity of the three realms, nor the mistaken clarity of philosophical tenets, nor the wrong views of eternalism and nihilism of external heretics, nor the appearance of the elements of earth, water, fire, and wind, which are perceived as real substances. Rather, it is the clarity of the path, which is clear without the cessation of the aspect of clarity, cutting off its own faults. What is superior to the former is the appearance of the path, which is the aspect of clarity, but not the result. Why is that? It is not because the essence of the senses is clear in its own door, so the appearance of the lamp itself is the path, which is the increase of the experience of the Sambhogakaya, and the wisdom of the Dharmakaya reaches its limit. It is the manifestation of the three kayas as the appearance of the path. Thus, after showing the definition of what makes that clear, now showing the definition of what pervades. As it says, "Consciousness placed in the outer sphere," and so on. Consciousness is the consciousness of Vipassana, the outer shape of the thread is the infallible sky. Placing is placing in the three infallible ones, which are free from action and agent. The inner shape is the lamp of the completely pure sphere. What is the need to place consciousness there? All the stains of afflictions are purified in their own place, and because conceptual thoughts do not arise, there is nothing that is not realized from the appearance of one's own nature of wisdom. Thus, for the yogi who is placed in this way, the appearances of increasing experience, light, wisdom, bindus, and the forms of the kayas arise, so they do not remain in samsara, but are liberated from suffering. What arises from that? Because the lamp of the completely pure sphere and the two kayas of Vajra thread consciousness are mixed without duality, the appearance of the Dharmata mother and the appearance of the self-awareness son are truly mixed. What is the cause of that mixing? It is the pure essence of all the aspects of the five senses that are gathered together. What is to be manifested? The door of the two, sphere and consciousness, is the eye. Because the eye holds the basis of all samsara and nirvana, it is called mother. These are the answers to the second question, showing the definition.
Chinese
从虚空中显现的教言。 这样的特征是不依赖于明亮的光明，所以是眼睛。 因为对外境显现没有阻碍。 所有感官的精华聚集在眼睛的门上，成熟为阿果，因此能执持轮回和涅槃。 它从何处产生呢？ 最初是从脐带产生的，在像瓦缅角的门上，形成了眼睛的能识，因此能摄集轮回。 它不被迷惑，因此被称为真如，虽然依赖于能识。 就像莲花虽然依赖于泥土，却不被泥土的过失所染污一样。 眼睛是没有贪执的。 处所是远处的绳索。 那么，远处的绳索本身的特征是什么呢？ 是执持五根的对境，即色、声、香、味、触。 这也是最初从五种世俗的元素产生的。 现在，元素的功用有四种。 也就是，元素由风产生，所以它的功用是：从风的精华中，进入色的部分，使能识投向色，因此能从远处看到色。 水的精华的功用是通过知识将特征汇集为一体。 认识到任何显现，并且特征依赖于色而被理解。 还有，地的精华使看到色等不间断，持续地显现，因此执持着。 确定是什么，即使眼睛很小，也能执持须弥山等大的色，以及芝麻等小的色，这是地的功用。 显现为扩展的是火的精华，使显现从一个扩展到另一个，因此确定各种各样的色，并且不 স্থির于一个，而是看到不同的，一个不执着于另一个，这是火的功用产生的。 从四种胜义的元素中，产生了进行智慧的功用，因此，胜义的元素中，地执持着虚空和觉性。 水汇集于一个处所。 火使显现从一个向上扩展。 风使不 स्थिर于轮回而进行移动的功用，是眼睛观看，因此是观看和面容。 处所是觉性的处所，从自性移动到眼睛，因此在虚空中移动，是风。 上面的是眼睛在虚空中执持觉性，因此地的功用完成了。 感官是眼睛，聚集为水的自性，因此