English
Therefore, in the bardo of dharmata, if one can stabilize in one's own nature, it is necessary to attain complete and perfect enlightenment. As explained above, this is also shown in six aspects. The characteristics of samsara are: its essence does not abide in one place, therefore it is samsara; its nature is pleasing if not examined; its characteristics are not definite; it generates many sufferings of karma; its result is the six realms of beings. The characteristics of nirvana are: its essence does not fall into any extreme; its nature is dharmata, uncompounded; its characteristic is unborn; it liberates from the clinging to the illusion of karma; its result is the exhaustion of dharma. Therefore, that nirvana is self-liberated, without clinging, without partiality, from the extremes of existence, non-existence, and emptiness. From that liberation, the six realms of beings are not in the city of the womb. Because that does not exist, one recognizes that there is no turning back from the result. Because one recognizes that, one believes that the three lower realms are not established in essence. Because one believes that, one is certain that wisdom is without defilement. Because one is certain of that, one feels at ease, thinking that happiness and suffering are the same. Thus, the two, nirvana and samsara, which abide in this way, the distinction between the container and its contents are mixed like water and dregs. When are they mixed? They are mixed when memory and the movement of mind arise. That also abides in the interval of that state. Finally, when that is exhausted, they are separated. The time of separation is now. The instruction for separating that is the Great Perfection of self-nature, the dharmata previously shown. Just as the turbidity of water is cleared by putting a jewel that clarifies water, by manifestly showing the wisdom of awareness, one realizes and knows that this itself is the fruit, self-perfected, the nature of non-duality. From the clinging of illusion, clinging to the extreme of one's own continuum, one is liberated into non-clinging self-appearance. From that liberation, one recognizes that samsara is impermanent. Because one recognizes that, one believes that one cannot attain enlightenment through contrived dharmas. Because one believes that, one is certain that all dharmas are left uncorrected in their own place. Because one is certain of that, one is free from doing and making in this life and feels at ease. Therefore, for those who have the fortune to separate, the appearances of the deluded mind will not arise, which is the sign of severing samsara. If, after such severance, a deluded thought arises occasionally, it is without benefit or harm. The measure of that is that it is impossible for the mind to engage in deluded actions. Thus,
Chinese
ཕྱེ་བ་（藏文，音译，字面意思：分开）的必要是，以见到深奥入门的功德，将最末等的根器之人，从自性化身中呼出，有成佛的必要。对于那些最末等中的最末等根器之人，从轮回中，心自然而然地转变。听闻自性大圆满的意义，并且以信奉的力量，以自己的智慧认为轮回的体性是常有的，以及认为涅槃是非造作且无生，仅仅是停留在这种程度的理解上，依靠这种理解，通过转生而成就佛果。像这样，通过智慧的次第，各自领悟的智慧。现在是显示进入的三种方式的征象：进入的方式是，最初的时候，通过听闻使相续解脱，通过思维确定，通过禅修反复练习，这三种智慧是：通过听闻产生的智慧，断除语言的束缚，它的程度是：仅仅提及所有经续、教证和口诀中的一个词的开头，就能理解该法的所有内容，即使以前从未听过也能理解，这是达到听闻所生智慧的程度的征象。意义的征象是脱离词语的关联。通过思维产生的智慧是：自己觉知到什么，思维的精华是依赖于所依赖的对境而显现体验，如果在自己的相续中显现为安乐，那么通过思维也能同样产生智慧的征象。意义的征象是念头的流动中断。通过禅修产生的智慧是：像这样显现的，对错乱的分别念的执着完全自然止息，之后不可能产生，这就是证悟无生，是超越意识的征象。像这样证悟的瑜伽士，这是禅修的智慧自己认识自己的征象。它的意义的程度是：错乱的显现消失，超越了人类的境界。这样就显示了自生智慧之灯的征象。现在是第八个问题的回答，举例说明：以智慧焚烧分别念的相状，例如，干燥的茅草，即使遇到微小的火星，茅草也会蔓延开来，被火焚烧一样，像智慧的干燥茅草一样，分别念的习气无始无终地被焚烧。
English
The necessity of phye ba (Tibetan, transliteration, literal meaning: separation) is that, with the merit of seeing the profound entrance, to breathe out the person of the lowest faculty from the self-nature incarnation, there is a need to attain Buddhahood. For those of the lowest of the lowest faculties, from samsara, the mind naturally transforms. Hearing the meaning of the Great Perfection of self-nature, and with the power of faith, with one's own wisdom thinking that the nature of samsara is permanent, and that nirvana is uncreated and unborn, merely staying at this level of understanding, relying on this understanding, one attains Buddhahood through rebirth. Like this, through the order of wisdom, the wisdom that understands each separately. Now, the signs of the three ways of entering are shown: the way of entering is that, in the beginning, the continuum is liberated through hearing, determined through thinking, and repeatedly practiced through meditation, these three wisdoms are: the wisdom arising from hearing, cutting off the bondage of words, its extent is: merely mentioning the beginning of one word in all sutras, agamas, and instructions, one can understand all the contents of that dharma, even if one has never heard it before, this is the sign of reaching the extent of the wisdom arising from hearing. The sign of meaning is being free from the association of words. The wisdom arising from thinking is: what one knows oneself, the essence of thinking is that experience arises depending on the object of reliance, if it arises as bliss in one's own continuum, then the sign of wisdom arising is also the same through thinking. The sign of meaning is the cessation of the flow of thoughts. The wisdom arising from meditation is: like this, the attachment to the deluded conceptualizations that appear is completely naturally ceased, and it is impossible to arise later, this is the realization of non-arising, it is the sign of transcending consciousness. The yogi who realizes like this, this is the sign of the wisdom of meditation recognizing itself. The extent of its meaning is: the deluded appearance disappears, transcending the realm of humans. In this way, the sign of the lamp of self-arisen wisdom is shown. Now is the answer to the eighth question, giving an example: burning the characteristics of conceptualization with wisdom, for example, dry thatch, even if it encounters a tiny spark, the thatch will spread and be burned by the fire, like the dry thatch of wisdom, the habits of conceptualization are burned without beginning or end.
Chinese
就像所有木柴被火烧尽，连灰烬都不存在一样，习气也同样，之前断绝的也不存在，现在仅仅存在也不可能，之后连灰烬的痕迹都不存在，怎么可能存在呢？因为这样不存在，所以现在这样显现的一切，除了自生智慧灯的光明之外，没有其他的了。就这样用十种法的类别阐述了本章的经文。这是从词句和文字中灯火燃烧的续部类中，自生智慧灯以八种法的类别来阐述的。这是章节段落被识别出来的地方。第二，通过一个的指示来理解下面的数字。现在阐述第三章，这一章阐述空性明点的灯。这里用两个概括的要点来阐述，首先是请求的简要阐述：从“之后，因的金刚持”等开始阐述，这是结集者的名字。这样，因为广泛地阐述了智慧，所以生起了对自己意义的信心之语，心变得无分别，成为无造作的伟大平等性。在自己的相续中，伟大的智慧自然生起，普遍地，共同的法和自身的特征都彻底地成为一体，获得了脱离边际、完全圆满、无实、空性的境界。为了未来一切众生的利益，向自性清净的金刚持这样祈请道：“奇哉！奇哉！佛金刚持！”这是呼唤导师，（说道：）“相续清净的金刚持，我已获得了诸法自性光明的体性，远离业、烦恼和所知三垢的法眼，远离心意思辨，从根本上证悟了远离言语戏论的意义，即无明本来清净的伟大状态，诸法的究竟心要。我虽然不需要言语，但为了未来的一切众生，我被我的大悲心所策动，想要圆满成办利他之事。为了把握所有这些众生的心要，就像上面所说的自生智慧灯那样，在本章第一节的简要阐述中，通过阐述空性明点的灯，来表达上面所说的简要之语的意义。我请求，这（空性明点的灯）的体性是什么样的呢？”
English
Just as all firewood is burned by fire, and even ashes do not exist, so too are habits. What was previously cut off does not exist, and it is impossible for it to merely exist now. Later, even the trace of ashes does not exist, how could it exist? Because it does not exist in this way, everything that appears in this way now is nothing other than the appearance of the self-arisen wisdom lamp. Thus, the chapter's text is explained through ten categories of Dharma. This is from the category of tantras where the lamp of words and letters blazes, where the self-arisen wisdom lamp is explained in terms of eight categories of Dharma. This is where the chapter sections are identified. Secondly, understanding the following numbers through the indication of one. Now, the third chapter is explained, and this chapter explains the lamp of the empty bindu. Here, it is explained through two summarized points. The first is the brief explanation of the request: It is explained from "Then, the Vajradhara of the cause," etc. This is the name of the compiler. Thus, because wisdom is extensively explained, words of confidence in one's own meaning arise, and the mind becomes non-conceptual, becoming the great, un fabricated equanimity. Great wisdom naturally arises in one's own continuum, and universally, the common Dharma and one's own characteristics are completely cut off as one taste. Having found the realm of liberation from extremes, complete perfection, non-substantiality, and emptiness, for the benefit of all future sentient beings, one prays to the self-nature pure Vajradhara, saying: "Kye! Kye! Buddha Vajradhara!" This is calling the teacher, (saying:) "Vajradhara of pure continuum, I have found the nature of all Dharmas, which is self-luminous, the Dharma eye free from the three stains of karma, afflictions, and knowledge, free from mental discrimination. From the root, I have realized the meaning free from verbal elaboration, the great state of primordial purity, the ultimate heart essence of all Dharmas. Although I have no need for words, for the sake of all future sentient beings, I am motivated by my great compassion, wanting to perfectly accomplish the benefit of others. In order to grasp the heart essence of all these beings, like the self-arisen wisdom lamp mentioned above, in the brief explanation of the first section of this chapter, by explaining the lamp of the empty bindu, the meaning of the brief words mentioned above is expressed. I request, what is the nature of this (lamp of the empty bindu) like?"
Chinese
从这些以下，导师将施予一切。为了所有众生的利益，我恳请金刚持聆听并讲述，这是对问题的简要陈述。现在，为了详细阐述答案，有十二个部分，首先是展示明点空性灯的本质。然后，刚被询问之后，金刚持是导师的名号。导师在之前成佛的时候，自然圆满大乐的意义在于没有作为和努力。一切烦恼自然而然地清净无垢，成为伟大的佛陀。然后，简而言之，这样说，明点空性灯在经文和文字中被讲述。唉呀，诸传承，通过呼唤金刚持作为收集者，您自己先前已经彻底断除了所有法为一味，这是原始清净大乐的基础。在发现所有法的眼睛无垢且远离尘埃的同时，为了未来众生的利益而向我提问，这真是太好了。这样说完之后，我将对您询问的关于明点空性灯的十二个问题给予详细的解答。因为您的智慧之王没有颠倒，所以为了未来那些信仰和信任自然圆满大乐之道的所有众生的利益，请您正确地将我所说的这些话语，按照顺序不要颠倒地记在心里，这是对收集者的教诲。明点是不变的正直之道。莲是扩展的，普遍的觉性在所有境域中显现。空性是即使如此显现，也没有事物以实体的形式存在。灯能消除轮回的黑暗，并显示超越的景象。那也不是心智的推测。通过普遍佛法的特征来切断他人的戏论，并通过自己的特征来切断内在的戏论，从而认识自己的人们，以及所有信仰此法的人们，都会生起信心。因此，谁能以不颠倒的方式理解这盏灯的深刻而秘密的口诀，谁就能在虚空中享受唯一的明点空性之身。习惯于自性之见，即觉性的显现，以及体验增长的显现，以及觉性达到顶峰的显现，他们自己