Chinese
以及证悟和未证悟等等一切，如果了知无二，显现于自性而非遍及他者，是否遍及呢？遍及，因为高处和恶趣，存在、听闻、显现、名声一切都遍及自生自显的智慧，业是各自遍及各自的自性。而且智慧的遍及是遍及于觉性的自性。这些讲述了第二个问题的答案，自生智慧灯的定义。现在讲述第三个问题的答案，区分，区分有五种，等等所讲述的，这是简要讲述。如果详细区分，安住于自身之基础上的智慧，不由任何造作，本来就是自生智慧五种，安住在一切有情的心中。这也在安住于身体的时候，四脉安住在中脉和五脉中，称为辨别的智慧，安住于词句的结尾，辨别词句，安住于一处，把握词句的尺度。安住的汇集智慧，断除词句的戏论，汇集于一个意义。安住的智慧使意义安住而不超越。运行的智慧在清净的虚空中执持觉性。解脱的智慧斩断一切法的命根，与方便相应，断绝执着于任何要点的相续，不住留，因此斩断了法的命根。如此五者依赖于何处，做什么事业呢？水是粗糙的物质之源，认知是意，显现是光，所知是空性等等，以及法的一般和自性特征的所依。它的对境是断除词句的戏论。显现是法性显现，直接显现地执持，是眼睛的门，在根识的部分，以显现的智慧，不由意念的思辨，直接地，使清净的法界，自证，金刚链，安住在无二中。面前，执持虚空，那智慧的对境是觉性，直接。忆念不是本来就有的，是突发的觉知，如果了知突发的忆念是无自性的，那就是智慧。如果将它作为法，那就是忆念。如果将那无阻碍的、显现为不同的觉知作为法
English
and all such as realization and non-realization, if one knows that they are non-dual, appearing in one's own nature and not pervading others, does it pervade? It does pervade, because the higher realms and the lower realms, existence, hearing, appearance, fame, all are pervaded by self-born, self-arisen wisdom, and actions pervade the individual self-nature of each. Moreover, the pervasion of wisdom pervades the self-nature of awareness. These have explained the definition of the self-born wisdom lamp, the answer to the second question. Now, the answer to the third question, the distinctions, there are five kinds of distinctions, etc., as explained. This is a brief explanation. If explained in detail, the wisdom that abides on the basis of one's own body is not made by anyone, but is the five kinds of self-born wisdom that have always been present in the citta of all sentient beings. Also, when abiding in the body, the four channels abide in the central channel and the five channels. The wisdom that distinguishes is called the wisdom that distinguishes the end of words, abiding in one place, grasping the measure of words. The wisdom of gathering that abides cuts off the proliferation of words and gathers them into one meaning. The wisdom that abides makes the meaning abide and not transcend. The wisdom that moves holds awareness in the pure sky. The wisdom that liberates cuts off the life force of all dharmas, in accordance with skillful means, cutting off the continuum of clinging to any key point, not abiding, thus cutting off the life force of the dharma. So, where do the five depend and what do they do? Water is the source of coarse matter, cognition is mind, appearance is light, what is to be known is emptiness, etc., and the supports of the general and self-characteristics of dharmas. Its object is to cut off the proliferation of words. Appearance is the appearance of dharmata, directly and manifestly grasping, it is the door of the eye, in the part of the sense consciousness, with the wisdom of appearance, without the speculation of the mind, directly, making the pure realm of reality, self-awareness, vajra chain, abide in non-duality. In front, holding the sky, the object of that wisdom is awareness, directly. Memory is not originally present, it is sudden awareness, if one knows that sudden memory is without self-nature, that is wisdom. If one takes it as dharma, that is memory. If one makes that unobstructed, appearing as different awareness, into dharma
Chinese
不依赖于他者而行，那通往智慧之路，是因不忘上师的口诀，依赖于传承，所以通往智慧之路，是知晓忆念是突发的。因为心不投入于不同的突发之识，不住于突发之识，从唯一的境，因境缘突发显现之方位的境而生起者，不住于彼，而收摄于无自性之唯一明点中，即是智慧。此之境，是于突发之忆念而生起分别。各个是词句的结尾，以及正确与不正确等等，不混杂地以了知的智慧来了知，从而如实体验显现之义。断除普遍之法，执持宗派者们的言词戏论之命脉。自之体性的法，是当自之欲求的宗派瓦解时，仅将法分离出来也是不可能的。从最初开始进入时，首先以听闻之智慧断定词句的结尾，从而使传承解脱。之后以思惟之智慧来体验，从而断除分别念的命脉。之后以修习之智慧来决断，从而使修不修等等的念头也不住留，以智慧通达这三种方式的定论。从而通达现在安住之间的自性安住之间的意义，从而断除境、词句和觉悟这三者的命脉。因此已显示差别。现在是对四个问题的回答显示体性：显现与不显现一切法等等所显示，显现是轮回之法，不显现是寂灭之法。轮回之法的体性如幻术、梦境、化身或乾闼婆城般，显现而无自性，谁能知晓？那他也会知晓寂灭之法也如幻术一般，因此此时是无法修习的法性，无法证悟的见解，是超越法的智慧，因此这是那智慧的体性。因此已显示体性。现在是对第五个问题的回答显示生起之门：生起一半之门的根基存在等等所显示，生起是无勤任运自成。门是五根的眼。
English
Going without depending on others, that path to wisdom is because of not forgetting the guru's instructions, relying on the lineage, so the path to wisdom is knowing that mindfulness is sudden. Because the mind does not engage in different sudden cognitions, it does not dwell on sudden cognitions, from the single object, those arising from relying on the object of the direction where circumstances suddenly appear, not dwelling on them, but gathering into the single bindu of no self-nature, that is wisdom. The object of this is to conceptualize sudden mindfulness. Each is the end of the sentence, and correct and incorrect, etc., without mixing, knowing with the wisdom of understanding, thereby experiencing how the meaning of appearance arises. Cutting off the lifeblood of the verbal elaborations of those who hold to general Dharma and sectarian views. One's own characteristic Dharma is that when one's own desired sectarian view collapses, even separating out just the Dharma is impossible. When entering from the very beginning, first, with the wisdom of hearing, determine the end of the sentence, thereby liberating the lineage. Then, with the wisdom of contemplation, experience it, thereby cutting off the lifeblood of conceptual thought. Then, with the wisdom of meditation, decide, thereby making it so that even the mere thought of whether to meditate or not does not remain, and with wisdom, the conclusion of these three aspects is reached. Thereby ascertaining the meaning of the nature of abiding in the present state, thereby cutting off the lifeblood of the object, sentence, and realization. Thus, the distinction has been shown. Now, the answer to the four questions shows the characteristic: all phenomena that appear and do not appear, etc., show that appearance is the Dharma of samsara, and non-appearance is all the Dharma of nirvana. The characteristic of the Dharma of samsara is like an illusion, a dream, an emanation, or a city of gandharvas, appearing but without self-nature, who knows? Then he will also know that the Dharma of nirvana is also like an illusion, so at this time it is the nature of Dharma that cannot be meditated upon, the view that cannot be realized, it is called wisdom that transcends Dharma, therefore this is the characteristic of that wisdom. Thus, the characteristic has been shown. Now, the answer to the fifth question shows the door of arising: the basis of the half-arisen door exists, etc., shows that arising is effortless and spontaneously accomplished. The door is the eyes of the five senses.
Chinese
以及耳朵、鼻子、舌头和身体这五种。其中，智慧尤其通过鼻子的官能显现。如何得知它显现呢？作为它的标志，在夜晚，当人感到剧烈的打哈欠、剧烈的麻木和非常强烈的咳嗽时，智慧的自性就像火花一样，从鼻子里向人们放射出红色而清澈的细微光芒，就像檀香木的火花一样。因此，智慧的程度和标志都由它来决定。由于它从鼻子里显现，所以能够识别显现的门户。这已经指出了显现的门户。现在，第六个问题的答案，即智慧的住处，由“从产生作用的四脉”等来指示。产生作用的是身体、记忆、知识和官能。因此，四脉是如麻脉、罗麻脉、姜玛脉、昆达玛脉和水晶管脉。从这四脉中，知识的自性是：被风推动而流动，被觉知的自力所驱动而摇动，通过产生作用而颤动，被智慧的自力所减轻，通过知识的聚集而移动，并且以智慧的本性安住于伟大的自性之中。那么，这四个脉的住处，从何处产生并依赖呢？昆达玛脉位于心轮的中心，罗麻脉位于它的右侧，姜玛脉位于心轮的左侧，因此产生流动。在它的末端，有一个水晶孔洞环绕着它，即存在于角落里。因此，这些脉环绕着并依赖于心轮本身而存在。同样，所有知识的精华都聚集在这些脉中，就像黄金被埋藏在地下所产生的蒸汽一样，是知识的延续，存在于这些脉中。例如，火花上升的特征是什么呢？是区分的智慧、聚集的智慧、安住的智慧、移动的智慧和解脱的智慧这五种。住处是安住在四脉之中，脉的名字将在下面显示。而且，这些智慧的增长和作用是五种业风：与火一同存在的风、区分精华和糟粕的风、普遍存在的风、维持生命的风，以及
English
and the five: ears, nose, tongue, and body. Among these, wisdom especially manifests through the faculty of the nose. How is it known to manifest? As a sign of this, during the night, when a person experiences violent yawns, intense numbness, and very strong coughing, the nature of wisdom, like a spark, radiates from the nose to people as a red and clear fine light, like a spark of sandalwood. Therefore, the measure and sign of that wisdom are determined by it. Because it appears from the nose in this way, the gateway through which it manifests is recognized. This has indicated the gateway of manifestation. Now, the answer to the sixth question, which is the dwelling place of wisdom, is indicated by "from the four roots that generate," and so on. What generates are the body, memory, knowledge, and faculties. Therefore, the four roots are the Roma, Kyangma, Kundarma, and Crystal Tube. From within these four, the nature of knowledge is: moving because it is propelled by wind, shaking because it is moved by the power of awareness, throbbing because of the action of arising, light because of the power of wisdom, moving by the gathering of knowledge, and abiding in the great nature by the essence of wisdom. Moreover, where do these four root-places originate and rely upon? The Kundarma is in the center of the heart chakra (citta), the Roma is on its right, and the Kyangma is on the left of the citta, thus causing movement. At its end, there is a crystal bubble that encircles it, existing in the corner. Thus, these roots abide and rely upon the citta itself. Likewise, within these roots, the essence of all knowledge is gathered, like the vapor of gold buried underground, which is the continuum of knowledge, abiding within these. For example, what is the characteristic of a rising spark? It is the five wisdoms: the wisdom of discriminating, the wisdom of gathering, the wisdom of abiding, the wisdom of moving, and the wisdom of liberating. The dwelling is abiding within the four roots, and the names of the roots will be shown below. Furthermore, the increase and function of these wisdoms are the five karmic winds: the wind that abides together with fire, the wind that separates the essence from the dross, the wind that pervades everywhere, the wind that sustains life, and with
Chinese
这是关于地的部分。因为依赖于此（地）才能进行工作，所以依赖于风的禅定非常深奥。下面将从其自性、定义、分类、治疗方法和安住方式等方面进行阐述。因此，智慧的力量是由风产生的，所以明晰的了知是智慧的自性，清晰的觉知是风的作用。同样，五风也显现为智慧的力量，因此，为了使智慧成为自性，安住于四脉。这九点详细阐述了脉的自性：脉的名称，最初从何处产生，脉的住处，每条脉各自的作用，脉的自性，自性是怎样的，声音产生的理由，依赖于脉的智慧和觉性，如果在意识中修习，应如何修习，以及这些脉是究竟解脱的见地。四脉的名称是：若玛脉、江玛脉、衮达玛脉和空心水晶管脉。这四脉的生起方式是：若玛脉在世俗谛时由水产生。最初，在身体形成时，由水的精华变成血清。血清的精华聚集形成血液的基础，像非常细的马尾，像芥子一样卷曲，由此产生身体的血液和水的各种作用，安住于身体的集合处。江玛脉最初由地的精华产生，像芝麻大小的千分之一。由此，由肉的精华，像雾气一样，产生非常细的脉，像金针一样。它产生骨骼的自性，上面产生水脉。衮达玛脉由风产生。最初，由风的精华产生气息的精华，像拂尘上的水汽一样。由此，产生外细内宽、产生安乐的脉。它以风的自性产生，由此产生诸根。空心水晶管脉在世俗谛时由火产生。最初，在身体形成时，由火产生眼睛的精华，像一百个芝麻粒的大小。由此，由热的精华，像千分之一的芝麻粒大小，产生粗大的脉，管腔宽大，外白内红。它产生头发和