English
Regarding karma, especially the instruction on the far-shooting water lamp, has already been extensively explained above. A chapter is the division of the collection of scriptures into sections. "First" means prior, initial, and something that holds the basis of the number of meanings. Now, like threading a pearl necklace, I will show the meaning of the words of the second chapter. This chapter is shown through nine summarized points, the first of which is a brief statement of the request. It is shown by "Thereafter, the pure cause, Vajradhara," and so on. "Thereafter" means after explaining the first chapter, "Thereafter, the pure cause, Vajradhara" is the name of the compiler. Previously, the meaning spoken by the Teacher himself was understood by the wisdom of the compiler. Now, again, he requests by stating, "Thus, in words." For the benefit of oneself and others, he calls out, "Kye! Kye!" By not clinging to the self as the cause, he destroys the ignorance of the cause. By the single thigle being separate from the moon, he destroys the co-emergent ignorance. Because he does not abide in the attachment to clinging to words, he destroys the imputed ignorance. Having destroyed it in this way, he possesses the wisdom of causeless, primordial purity, and abides in an uncorrected state. By knowing the unborn as a companion, he possesses the wisdom of self-existing spontaneous accomplishment, and abides in a state of unceasing nature. Because the object to be expressed is not established as a name, he possesses the wisdom of all-pervading compassion, and abides in a state of transforming into the Great Self, therefore it is called "possessing." He abides constantly inseparable from the two, Vajra wisdom and the holder of wisdom. Having called out in this way, from what the Teacher himself previously said, I have found certainty in the ultimate meaning. Now, for the benefit of future sentient beings, I will ask. Since the far-shooting water lamp is like that, the meaning of "the lamp of self-arisen wisdom" that the Teacher himself spoke of in the brief statement of the first chapter should be understood in the previous brief statement. For the benefit of future sentient beings, I wish to hear, what is its essence like? Likewise, what is the form of the definitive words? By how many divisions is it shown? What is the characteristic of this lamp? From where does the door arise and appear? Likewise, where does it abide? What are the measures of its intention? What is a similar example for this lamp?
Chinese
这是事业。 导师是藏人，慈悲是自性力量的慈悲，无偏自然而然地显现，以及因缘和合的慈悲，从清净的因缘中显现，以及祈请和祈祷的慈悲，从具足虔诚心中显现的大慈悲。 因为这一切对于众生都有重要的意义，所以请您讲述这些。 因此，简要地提出了问题。 现在详细地解释答案，其中也详细地阐述了第一个问题的智慧自生灯的本质的答案。 从那以后，导师再次说道等等来阐述。 从那以后，被请问之后，导师金刚持也对清净因的金刚持说了智慧自生灯。 唉呀，清净因的金刚持啊，这样呼唤着集结者。 我将普遍地讲述智慧自生灯，详细地阐述它的本质。 你以正确的智慧，毫无错谬地记住这些话语，这样劝请听闻。 所谓的智慧自生灯，是智慧的精华。 这存在于所有四种灯中，作为能知者。 如果没有这个，就不会产生对意义的证悟。 因此，这个存在于所有灯的部分中。 根中的四种智慧，是能辨别的智慧等等。 那么，这四种智慧的作用是什么呢？ 它们使一切词语的边际，都安住在无分别的实相中。 细分的部分是智慧的开端，断除一切词语的虚妄安立的细微部分，生起一切诸佛无二的智慧。 最后，甚至连一丝一毫的错乱分别念都没有，远离了对词语的执着，这就是智慧的本质。 因为本来就是这样安住的，现在仅仅是认识到没有用分别念去增益，智慧就产生了。 因此，第一个问题的答案是阐述了智慧的本质。 现在，第二个问题的答案是阐述词语，其中有五个内在的意义，首先是阐述智慧的定义。 所谓的智慧，是指有实和无实等等来阐述。 所谓的智慧是，清净的智慧和不清净的智慧。 不清净的智慧是，错乱的智慧和怀疑的智慧。
English
This is the activity. The teacher is Tibetan, compassion is the compassion of self-nature power, appearing naturally and impartially, and the compassion of meeting with conditions, appearing from pure causes and conditions, and the compassion of urging and praying, appearing from great compassion with devotion. Because all of this is important for sentient beings, please tell us about these. Therefore, the question is briefly stated. Now, the answer is explained in detail, and among them, the answer to the essence of the self-born lamp of wisdom of the first question is also explained in detail. From then on, the teacher said again, etc., to explain. From then on, after being asked, the teacher Vajradhara also spoke of the self-born lamp of wisdom to Vajradhara of pure cause. Alas, Vajradhara of pure cause, thus calling the collector. I will generally explain the self-born lamp of wisdom, and explain its essence in detail. You, with correct wisdom, remember these words without error, thus urging to listen. The so-called self-born lamp of wisdom is the essence of wisdom. This exists in all four lamps as the knower. Without this, the realization of meaning will not arise. Therefore, this exists in all parts of the lamp. The four wisdoms in the root are the wisdom that distinguishes, and so on. So, what is the function of these four wisdoms? They make all the boundaries of words abide in the reality of non-discrimination. The subtle part is the beginning of wisdom, cutting off all the subtle parts of false establishment of words, generating the non-dual wisdom of all Buddhas. Finally, without even a trace of confused discrimination, free from attachment to words, this is the essence of wisdom. Because it has always been abiding in this way, now it is only when one realizes that there is no addition of discrimination that wisdom arises. Therefore, the answer to the first question is the explanation of the essence of wisdom. Now, the answer to the second question is the explanation of words, which has five inner meanings, first is the explanation of the definition of wisdom. The so-called wisdom refers to real and unreal, etc., to explain. The so-called wisdom is pure wisdom and impure wisdom. Impure wisdom is confused wisdom and doubtful wisdom.
Chinese
痴愚之识，犹豫之识，妄念之识，颠倒之识。错谬是指将非彼执为彼。犹豫是指特征尚未确定。犹豫不定是指心有二念。妄念是指对词句的边际妄加臆测，将非有执为有，将有执为非有，以及诸如此类的想法。颠倒是指对所知事物颠倒错乱地理解，如对宗派的执着，以及对事物的颠倒错乱认知。这些是不清净的智慧，无法超越世俗。正确的智慧是指对所知之境，现量证悟，以及后得证悟。因此，依赖轮回，对事物和当下之境，不舍弃而直接证悟。无事物是指通过了解涅槃之道的特征而获得的后得智。此外，不清净的智慧会遍布一切显现，从而转变为不清净的基础、道路和结果。而清净的智慧则融入显现，并如实了解其含义。因此，对普遍的佛法真谛能毫无错谬地如实了解，从而断除其他宗派的言辞戏论，消除对词句的执着分别念。同样，由于如实证悟佛法本身的特征，自身的偏见和宗派执着又怎能与寂止的错谬相容呢？从对事物的执着中解脱，完全放下一切分别，这便是金刚乘的依靠，即是正确的智慧。它能认知自身的基础、三处和五种特征执持的智慧。如此，通过现量运用九种智慧，便能了解法界和觉性的尺度。以上阐述了智慧之词。现在阐述何为殊胜，即“自性清净法身”等所阐述的内容。自性是指事物本身，自性是指事物的显现或功德。清净是指超越了垢染的边际。法是指普遍和自身的特征。身是指由这两者所成就的。谁是指先前三种道的心识，未曾被任何人证悟。通过这种正确的智慧，以自证智，超越了一切不清净的智慧和轮回的智慧基础，因此被称为诸智慧中最殊胜的。
English
Ignorant consciousness, hesitant consciousness, conceptual consciousness, and inverted consciousness. Error is to grasp what is not that as that. Hesitation is when the characteristic is not determined. Hesitation is having two minds. Conceptualization is to speculate on the edge of words, to assume what is not as what is, and what is as what is not, and so on. Inversion is to understand the knowable in a reversed and confused way, such as attachment to tenets, and reversed and confused cognition of things. These are impure wisdoms that do not transcend the world. Correct wisdom is to realize the object to be known manifestly and to realize it subsequently. Therefore, relying on samsara, one directly realizes things and this very moment without abandoning them. Non-thing is the subsequent attainment of wisdom by knowing the characteristics of the paths of nirvana. Furthermore, impure wisdom thoroughly pervades all appearances and transforms into impure ground, path, and fruit. Correct wisdom enters into appearances and knows their meaning correctly. Therefore, by knowing the general meaning of the Dharma correctly without confusion, the verbal elaborations of other established tenets are cut off, and there is no conceptualization attached to words. Similarly, since the characteristics of the Dharma itself are realized without inversion, how can one's own desires and established tenets be compatible with the delusion of quiescence? Liberated from attachment to grasping at mere phenomena, the vajra reliance that has completely abandoned all parts is due to correct wisdom. It knows its own ground, the three places, and the five wisdoms that grasp characteristics. Thus, by manifestly applying the nine wisdoms, one knows the dimensions and the measure of awareness. This has shown the words of wisdom. Now, what is shown to be excellent is shown by "the Dharmakaya of pure nature," etc. Self is the thing itself, and nature is its appearance or quality. Pure is beyond the limit of defilement. Dharma is the general and its own characteristics. Kaya is accomplished from these two. Who is the mind of the previous three paths, which has not been found by anyone. With this correct wisdom, by self-awareness, it is superior to all impure wisdom and the basis of samsaric wisdom, so it is called the most excellent among all wisdoms.
Chinese
因此，通过了解证悟的意义，它被称为卓越。它被称为无上，因为它超越了语言的极限和显现的极限。这显示了“卓越”的定义。现在，为了表明这种智慧的卓越不是其他，而是：如果其他人这样理解，那么证悟的卓越不是通过他人理解，而是通过自己理解。因此，对于这种卓越，众生没有进行分析的余地。它不是来自其他传承的语言和上师的口诀，而是从自身显现。如此显现不依赖于后续的其他条件。因为通过正确的智慧，甚至连法自身的特征也不显现。而且，它不是不依赖于自身传承的努力而突然产生的，因为它本来就是正确智慧的境域。它不是心和不净知识等其他的境域，因此被称为“自”。因为它不依赖于其他的对治，所以从语言的极限中解脱出来。而且，在未脱离对治语言之前，智慧不是来自心的。因此，这表明智慧不是其他。现在，为了表明它与原因、条件和努力无关：通过行为，即对显现进行考察和分析，通过身语的努力，以及通过有为的善根，没有人能够找到这种非他者的正确智慧的意义。为什么通过行为找不到呢？因为本来就存在的事物，不依赖于任何事物，因此没有依赖它的必要。因此，空性的智慧，无他者，不可分割，本来就存在于自显现中。一切显现都是自显现。如此显现，一切解脱都是自解脱。如此解脱不是任何人所为，因此是自生的。如果问它从何而来，它来自于事物本性的存在方式，在一切知识中被称为卓越。这表明它与原因、条件和努力无关。现在，为了表明这种非由行为产生的智慧是无二且遍及一切的定义，明灯驱散了轮回分别念的黑暗，并示现了法性完全清净的一切显现。因为它远离了显现、空性、存在、不存在、是、非是等一切边。因此，无二的智慧遍及一切，即遍及轮回和涅槃二者。
English
Therefore, by understanding the meaning of enlightenment, it is called excellent. It is called unsurpassed because it transcends the limits of language and the limits of appearance. This shows the definition of "excellent." Now, to show that the excellence of this wisdom is not other, but: if others understand it in this way, then the excellence of realization is not understood by others, but by oneself. Therefore, for such excellence, sentient beings have no room for analysis. It does not come from the words of other transmissions and the oral instructions of the guru, but arises from itself. Such arising does not depend on subsequent other conditions. Because through correct wisdom, even the characteristics of the Dharma itself do not appear. Moreover, it is not suddenly born without relying on the efforts of one's own lineage, because it is originally the realm of correct wisdom. It is not the realm of mind and impure knowledge, etc., so it is called "self." Because it does not depend on other antidotes, it is liberated from the limits of language. Moreover, as long as one has not separated from the antidote language, wisdom does not come from the mind. Therefore, this shows that wisdom is not other. Now, to show that it is unrelated to causes, conditions, and effort: through action, that is, examining and analyzing appearances, through the efforts of body and speech, and through conditioned roots of virtue, no one can find the meaning of this non-other correct wisdom. Why can't it be found through action? Because what exists from the beginning does not depend on anything, so there is no need to rely on it. Therefore, the wisdom of emptiness, non-other, indivisible, exists from the beginning in self-appearance. All appearances are self-appearances. Thus appearing, all liberation is self-liberation. Such liberation is not done by anyone, so it is self-born. If asked where it comes from, it comes from the way things exist in their nature, and is called excellent among all knowledge. This shows that it is unrelated to causes, conditions, and effort. Now, to show that this wisdom, which does not arise from action, is non-dual and all-pervasive, the lamp dispels the darkness of cyclic thoughts and shows all appearances of the completely pure nature of reality. Because it is free from all extremes such as appearance, emptiness, existence, non-existence, is, and is not. Therefore, non-dual wisdom pervades everything, that is, it pervades both samsara and nirvana.