English
Since thoughts are not altered, directly and honestly abiding without near or far, therefore liberated from stray paths. Since realization is not altered by the mind, abiding in the place of self-liberation, there is no near or far on the path, therefore appearance self-perfected is called the path. Therefore, immutability is the ground, honestly abiding and without crookedness is the path. Thus, the ground and path, these two, arise from the nature of the Great Perfection, effortless vast expanse. Is such a thing sudden? It is not, because from the beginning it is uncompounded, therefore it is the ground, thus now it is free from arising and ceasing. Because there is no immediate fabrication, it is the path, and because there is no near or far. Originally unaltered by anything is the ground, originally untransformed by anyone is the path itself. Therefore, without change or fabrication, and free from both, is the ground and path inseparable. Le is the flourishing of power, the nature flourishing, therefore liberated from fabrication. The self flourishing, therefore liberated from grasping. The self-appearance flourishing, therefore liberated from appearance. The self-liberation flourishing, therefore liberated from dependence. The self-purity flourishing, therefore liberated from defilement. Thus, because the light of the lamp pervades and flourishes, the fruit of the Great Perfection of self-nature itself is free from other dependence. Because it transcends hope and fear and aspirations, the appearance of the six realms of samsara, and the Sugata's, and the self-nature's, and the appearance of the oral instruction place, how do they appear? Whatever appears, whatever arises, each in its own place is not unfulfilled, therefore it is the fruit. How is it known to be so? Because there is no memory, it cannot be altered. Because there is no non-mind, it is self-luminous. Because there is no non-arising, it is self-perfected, abiding in ultimate liberation, therefore it is primordial purity. Emptiness is the root, things are the things of appearance and, the two of emptiness. Appearance is the gross substantial things and, the cutting moving things. The gross substantial is, the appearance of the six realms, that is, the appearance of earth, water, fire, and wind, the six realms each appear with their own way of appearing. The cutting changing appearance is, from the movement of the eye grasping form as a thing, likewise from the movement of the ear grasping sound as a thing, and so on. The appearance of emptiness is the desires of views, if one wants the view itself to be clear, this is also the Mind-Only school believing that the thing of mind is ultimately real, and
Chinese
因为没有差别，所以是执着于三界自性的事物，因为它不可能超越三界。如果想要认为是空性，也想要脱离中观的承认，并且认为从智慧的知识事物中证悟没有差别，那也是空性。如果认为如此，就没有比非有非无的生处之事物更好的去处了。即使承认那是空性，也是执着于有的事物，如果认为什么都没有，在任何体性上也不成立，那么就没有比什么都没有的生处之事物更好的去处了。被称为无有相合的事物。如果认为仅仅是无有，那也和上面一样犯了错误。如果认为这仅仅是世俗显现的事物之相，仅仅是识，或者仅仅是显现，在胜义中什么也不成立，那么也是无边识的事物，因为这也同样没有比它更好的去处了。如果认为一切法都是空性，没有执着，就像虚空一样，那么这也是心性无边的事物，因为没有比虚空无边生处更好的去处了。同样，在修习的时候，如果想要安乐和空性，也是执着的事物。如果想要明亮和空性，也是相的事物。如果想要觉知和空性，也是能知的事物。如果想要平等性空性，也是断绝边的事物。如果想要无二空性，也是思虑的事物。这些都是事物的法，是成佛的障碍。因此，那些事物之相，即使对所有那些的执着之识的部分只有马鬃上的百分之一，也是将我们带到三界的法。与那些事物相违背的空性是真实的空性。空性的数量不是执着知识的空性。不是断灭空性。不是不住的空性。如果这三者是外空等空性，想要确定数量，就会变成一和多。如果是断灭，就不能成办意义。如果像最后一种情况，就是抛弃的空性，因为抛弃这些是不可能的。那么，这仅仅是名言，是本来自性清净的空性，所以不需要用宗派的词语来阐明。因为烦恼不可能存在，所以没有任何需要抛弃的东西，
English
Because there is no difference, it is a thing that clings to the self-nature of the three realms, because it is impossible to transcend the three realms. If you want to think of it as emptiness, you also want to get rid of the Madhyamaka's acceptance, and think that there is no difference in realization from the knowledge of wisdom, which is also emptiness. If you think so, there is no better place to go than the thing of neither existence nor non-existence. Even if it is admitted that it is emptiness, it is still a thing that clings to existence. If it is thought that there is nothing and nothing is established in any nature, then there is no better place to go than the thing of nothingness. It is called a thing of non-existence. If you think it is just nothing, then you have made the same mistake as above. If you think that this is just the appearance of mundane phenomena, just consciousness, or just appearance, and nothing is established in the ultimate sense, then it is also a thing of infinite consciousness, because there is no better place to go than it. If you think that all dharmas are empty, without clinging, like the sky, then this is also a thing of infinite mind, because there is no better place to go than the infinite realm of the sky. Similarly, when practicing, if you want happiness and emptiness, it is also a clinging thing. If you want brightness and emptiness, it is also a thing of characteristics. If you want awareness and emptiness, it is also a thing of knowledge. If you want equality emptiness, it is also a thing that cuts off the edge. If you want non-duality emptiness, it is also a thing of thought. These are all the dharmas of things, which are obstacles to becoming a Buddha. Therefore, those aspects of things, even if the part of the clinging consciousness to all those is only one percent of the horse's mane, are the dharmas that lead us to the three realms. The emptiness that is contrary to those things is the true emptiness. The number of emptiness is not the emptiness of clinging knowledge. It is not annihilation emptiness. It is not non-abiding emptiness. If these three are external emptiness and other emptiness, and you want to determine the number, it will become one and many. If it is annihilation, it cannot accomplish meaning. If it is like the last case, it is the emptiness of abandonment, because it is impossible to abandon these. Then, this is just a nominal expression, it is the emptiness of the original purity of nature, so there is no need to clarify it with the words of the sect. Because afflictions cannot exist, there is nothing to abandon,
Chinese
什么也没有。由于自圆满是空性，因此不住留在观修行为的造作中。由于自解脱是空性，因此从所有由分别念安立的宗派中解脱。这样，对于境而言，有上方的空性三境，对于事物之境的执着，就是自己的欲望，心识就是言辞、文字和戏论，以及相，是与不是，怀疑，臆测，总之直到有轮回涅槃的欲望为止。那些何时止息，那时就是最终解脱，是圆满大，因此遮止了上方诸境。自性是不造作的，因为此不由宗派造作，也无法由观修造作，因此安住于原始清净，自圆满，自解脱大空性中。由于想要将执着视为自续，因此被引入三界，因此，由于执着于空性本身，甚至连自续的心识，自己的宗派的欲望也不显现。事物之性如此安住，但对于补特伽罗道之显现，灯是根本。白光、黄光、红光、绿光、蓝光五光，在法性道上，功德之力量不间断地显现为道之显现。以“做了”来说明，这显示为道之显现，应当依靠上师的口诀，使观修之道显现分明。那也不是从他处而来，因为自己的体性显现为五光。这也不是显现无别显现的彩虹，而是与自己的觉性一同安住。如此，基和道两种方式的显示，这些也是空性明点的灯之确切之词的显示。现在是第三个问题的答案的区分的显示。区分本身由“区分即是五种”等来显示。如果分析这个灯，有基位自明点，身位脉之明点，世俗因之明点，胜义无戏论之明点，自生果之明点这五种。其中，基是事物之性的安住方式。由于没有任何戏论，因此没有执着。由于没有任何希求，因此没有落入任何一方。功德在自显中圆满，因此显现为任运自成，没有被过失沾染。
English
There is nothing at all. Because self-perfection is emptiness, one does not abide in the artificiality of practice of view and meditation. Because self-liberation is emptiness, one is liberated from all tenets established by conceptual mind. Thus, regarding the object, there are the three realms of emptiness above, and attachment to those objects of things is one's own desire, and mind is words, letters, and elaboration, as well as signs, being and non-being, doubt, speculation, in short, until there is desire for samsara and nirvana. When those cease, then it is ultimate liberation, it is great perfection, therefore the upper realms are blocked. The nature is unconditioned, because this is not conditioned by tenets, nor can it be conditioned by meditation, therefore it abides in primordial purity, self-perfection, self-liberation great emptiness. Because one wants to hold onto attachment as self-continuum, therefore it leads to the three realms, therefore, because of attachment to emptiness itself, even the mind of self-continuum, the desire of one's own tenet does not appear. Although the nature of things abides in this way, for the appearance of the path of the individual, the lamp is the root. The five lights of white light, yellow light, red light, green light, and blue light, on the path of dharmata, the power of qualities appears uninterruptedly as the appearance of the path. By saying "done", this is shown to be clear as the path appearance, one should rely on the guru's instructions to make the path appearance of meditation clear. That is not from elsewhere, because one's own nature appears as five lights. This is not like a rainbow that appears as an undifferentiated appearance, but abides together with one's own awareness. Thus, the display of base and path in two ways, these are also the display of the definitive words of the lamp of empty thigle. Now is the display of the distinctions of the answer to the third question. The distinctions themselves are shown by "distinction is five kinds" and so on. If this lamp is analyzed, there are five kinds: the base-abiding self-thigle, the body-abiding channel-thigle, the conventional cause-thigle, the ultimate non-elaboration-thigle, and the self-arisen fruit-thigle. Among them, the base is the way things abide in their nature. Because there is no elaboration whatsoever, there is no grasping. Because there is no desire whatsoever, it does not fall into any side. Qualities are perfected in self-appearance, therefore it appears as spontaneously accomplished, without being stained by faults.
Chinese
因此，本来清净，对任何事物都不依赖和期待，是通透的。从这样的基础上，任运成就的断法向外流逝，显现为各种现象。由此，以因是自性唯一的无明作为迷惑之因，以俱生无明作为迷惑之差别，以遍计所执的无明分割为众多境和所缘。这样三者聚合，产生六识。六识产生，感受不间断，成为四缘。这样，因是无明有三，中间以六识的再次作用，以四缘作为缘，因此是迷惑之业的取舍。产生四生的不同身体。这样，迷惑产生为习气的身体。其中，众生所处的各自身体普遍存在着普贤王如来的明点，无好坏大小之分，普遍存在；法性的明点是自性未被改造的；法界的明点是无宽窄的；法界完全清净的明点是无垢的；智慧的明点是无明暗的；大智慧的明点是无东西的，以这些差别存在于所有身体中，因此称为自性之基。这样，以六个明点显现出这样的法，存在是不存在的虚空，不存在的存在如虚空中的鲜花等，变化的存有是天神，业的存有是六道，本来就有的存有是法性。存在是轮回，显现是过去之法，二者无别，本来就融为一体，总合而存在，现在谁也无法改变。这样，六个明点遍布所有身体，存在于法性中。特别是在身体的脉中流动时，存在于身体中的这六个明点，在脉中滴落为道路时，基础的明点，好的明点不是其他事物；道路的明点，好的明点是各种显现；好的好的明点，证悟不依赖对治；好的具有装饰的明点，对显现自然生起信心；好的顶点的明点，在轮回和涅槃中都不成立。这样，五个明点从脉中普遍运行，因此运用方便智慧的才能。这也是方便的安乐生