Chinese
以智慧行进，显现众生之相。 不让其升入虚空，而是在法界中像抓住一个顽童般地执持。 这样做，智慧本身就有了达到极限的必要。 因此，这所有包含三个必要的部分都是它的分类。 这样展示了分类之后。 现在，第四个问题的答案是展示自性，通过“自性显现不灭”等来展示。 这是四种显现中的自性显现。 从任运成就的功德显现为过患中，游舞不灭。 由于显现为多种多样，所以在众生的分别念中产生，因此，如此显现的集合产生的原因是： 从这个声音的位置转换，所有突发的念头都消失了，这样转换之后，在众生显现的时候，就像念头一样产生。 因此，念头的因、缘、自性、作用和结果都要归结于念头的口诀。 念头的因是来自前后习气的心之流动。 缘是依赖于先前的执着对象而产生念头。 从所执着的境相遇而产生，是从敌人和朋友的形态中产生的。 念头的自性是突发的，例如天空出现云朵一样。 作用是引导苦乐的开端，即忆念快乐和忆念痛苦等。 念头的结果是执着于自我和他者。 将其归结于此的口诀是：念头是突发的觉知，例如云朵从天空中突发地出现，但天空本身并没有被沾染。 同样，突发的念头，虽然显现，显现，但法性没有被沾染，就像天空一样。 因此，念头被称为基础广大，因为先前的念头消失后，后续的念头无法安住于其上，现在的流动在自身清净。 智慧也同样可以归结于因、缘、自性、结果和作用。 智慧的因是不清净的觉知，缘是依赖于词语和文字而产生。 自性是与常恒相伴随的意念，以及在词语上添加装饰等。 作用是执着于怀疑、思虑和分别，并且将思虑注入词语和对象中。 结果是不清净的觉知和颠倒。 将其归结于此
English
Moving with wisdom, the appearance of beings themselves. Not allowing it to ascend into the sky, but holding it within the realm of reality as if grasping a naughty child. By doing so, wisdom itself has the necessity of reaching its limit. Therefore, all these parts, along with the three necessities, are its divisions. Having shown the divisions in this way. Now, the answer to the fourth question is to show the nature, which is shown by "nature appearance unceasing" and so on. This is the nature appearance out of the four appearances. From the spontaneously accomplished qualities appearing as faults, the play does not cease. Because it appears in various ways, it arises in the conceptual aggregates of sentient beings, therefore, the cause of the arising of such a collection of appearances is: From the transformation of the place of this sound, all sudden thoughts cease, and after transforming in this way, it arises like a thought at the time of the appearance of sentient beings. Therefore, the cause of thought, the condition, the nature, the action, and the result are all attributed to the pith instructions of thought. The cause of thought is the movement of mind from previous and subsequent habitual tendencies. The condition is that thought arises relying on the previous object of attachment. Arising from the encounter with the object grasped, it arises from the forms of enemies and friends. The nature of thought is sudden, like clouds appearing in the sky. The action is to lead the beginning of happiness and suffering, that is, remembering happiness and remembering suffering, etc. The result of thought is clinging to self and other. The pith instruction for attributing it to that is: thought is sudden awareness, for example, even though clouds suddenly arise from the sky, the sky itself is not stained. Likewise, that sudden thought, although appearing, appearing, the nature of reality is not stained, it is like the sky. Therefore, thought is called the great basis, because when the previous thought ceases, the subsequent thought cannot abide on it, and the present movement is pure in its own place. Intelligence can also be attributed to cause, condition, nature, result, and action. The cause of intelligence is impure awareness, the condition is that it arises relying on words and letters. The nature is the mind that is accompanied by permanence, and adding embellishments to words, etc. The action is to hold onto doubt, thinking, and discrimination, and to inject thinking into words and objects. The result is impure awareness and perversion. Attributing it to that
Chinese
自生智是空性之识，因觉悟受阻而生起，因此安住于离念自性之见地。语言之执着自然解脱，此乃大圆满超越勤作之境界。事物分为两种：自身安住方式之事物，以及显现之事物。自身安住方式超越心识，故不可修，无有观修之勤作。超越忆念，故断绝生之相续，此乃远离希冀与恐惧之状态。超越显现之事物，故一切名言皆自性空，不依赖语言文字。显现事物之因是错觉，缘是业与异熟，自性是无常，作用是造作业之轮回的因果。果是六道众生之生处。若具缘者修持此道，则彼等一切皆可止息。因其不显现于觉性之体性中，故一切错觉皆自然清净。于法界中广大而开阔，安住于究竟解脱之见地，因此无有分别念，故觉性真实，体性中无有明暗。因其不受上者之忆念、心识与事物等因素之影响，故不可动摇，此乃远离分别念之风。平等性是无有局限与偏颇之见地，从造作中解脱。此从何而来？从了知上者之忆念、心识与事物三者之体性而来。如是，当三者之分别念之边际止息之时，一切法皆平等性，无二之空性，于法界中，真实之觉性融入金刚链。因此，从一开始，三种分别念皆已止息。于清净法界之灯的自性中，对境清净。于无二之法界中，一切法皆安住自位。经续窍诀所言说及显现之诸法，与忆念及心识所施设之语言无二无别。外之诸法，即所知之宗义；内之诸法，即所修之甚深义之见地，此二者无二无别。因此，于清净法界之灯中，对境与事物无二无别。真实乃法性大平等。
English
The self-arisen wisdom is the emptiness-consciousness that arises when the arising of mind is obstructed by self-liberation, therefore abiding in the view of self-nature free from mind. Attachment to words is naturally liberated, this is the Great Perfection beyond effort. Things are of two kinds: the thing of one's own way of abiding, and the thing of appearance. One's own way of abiding is beyond mind, therefore it cannot be cultivated, there is no effort of viewing and meditating. Because it is beyond memory, the continuity of birth is cut off, which is the state of being free from hope and fear. Because it is beyond the object of appearance, all designations are empty by nature, and do not depend on words and letters. The cause of the object of appearance is delusion, the condition is karma and maturation, the nature is impermanence, and the function is to generate the cause and effect of the cycle of action. The fruit is the birthplace of the six kinds of beings. Repeating it is that when the fortunate one practices it, all of them will be exhausted. Because it does not appear in the essence of awareness, all delusions are self-purified. Being vast and spacious in the realm of Dharma, abiding in the view of complete liberation, therefore there is no conceptualization, so awareness is correct, and there is no clarity or obscurity in the essence. Because it is not diminished by the causes of the memory, mind, and things of the superiors, it is immovable, which is free from the wind of conceptualization. Equality is the view without limitation and partiality, liberated from artificiality. Where does it come from? It comes from knowing the characteristics of the memory, mind, and things of the superiors. Thus, when the edge of the conceptualization of the three is exhausted, all dharmas are equality, the emptiness of non-duality, in the realm of Dharma, the true awareness is included in the Vajra chain. Therefore, from the beginning, the three kinds of conceptualizations have been exhausted. In the nature of the lamp of the pure realm of Dharma, the objects of appearance are pure. In the non-dual realm of Dharma, all dharmas abide in their own place. The dharmas spoken and manifested in the tantras, scriptures, and instructions are non-dual with the words designated by memory and mind. The outer dharmas are all the established tenets of knowledge, and the inner dharmas are the profound meaning of practice, saying that this is the view, these two are non-dual. Therefore, in the lamp of the pure realm of Dharma, the object and the thing are non-dual. Truth is the great equality of Dharma.
Chinese
处于无所作为的状态，由于自身的觉性智慧脱离了运行的风，因此自然而然地，处于广大的状态中，这样展示了自性。现在是第五个问题的答案，展示了法界完全清净之灯的意旨或体性，通过“内外无有阻碍”等来展示。由于外境和内心二者无有地处于通透状态，因此不会被任何过失所遮蔽。在法界与觉性无有分离时，污垢就像眼睛的开合，天空中的云朵，身体的动静，觉性中没有风的污垢一样去修持的时候才有用。而且，那也不是做了才出现的，而是本来就安住在法性本来清净的清净之地。现在是将其安住在那个状态上，因此，在这个时候，境和有境的显现是自清净的，因此没有分别对境的意识。法界的自性，本体是空性的，体性是清晰的，这些本来就存在，现在谁也无法改变。如果这个不存在，那么觉性的对境就不存在，五光的显现不灭的情况下，这就是法界完全清净之灯的展示。这样展示了体性和意旨。现在是第六个问题的答案，展示了习惯于此的窍诀，即“区分轮回与涅槃”。通过这些来展示，首先，作为有缘的补特伽罗，以对自性大圆满的意义具有信心和渴望，对具相的上师，圆满地进行四灌顶。然后，反复请教这个教言，彻底地理解。然后，放弃这个世间，将自己所有的财物和用具都供养给上师。修持这个窍诀，有两种修持方式，即像乞丐一样修持，以及像野兽一样修持。像乞丐一样修持，就是在人们不认识的地方，假装成最下等的人，隐藏自己的功德，随遇而安地行走和修持。像野兽一样修持，就是去往没有障碍的地方，如坟地和极其寂静的地方，人迹罕至的地方去修持。而且，那个有缘的人
English
Being in a state of non-action, because one's own wisdom of awareness is free from the moving winds, therefore naturally, one abides in a state of great expanse, thus showing the nature. Now is the answer to the fifth question, showing the intention or essence of the lamp of the completely pure realm of phenomena, which is shown by "without inside or outside, being completely unobstructed," and so on. Because the outer environment and the inner mind are both without duality, abiding in a completely unobstructed state, therefore it is not obscured by any faults. When the realm of phenomena and awareness are inseparable, impurities are like the opening and closing of the eyes, clouds in the sky, the movement of the body, and the absence of the impurity of wind in awareness, it is useful when practicing. Moreover, it is not something that arises from doing, but rather it is originally abiding in the pure land of the great primordial purity of the nature of phenomena. Now, it is placed upon that state, therefore, at this time, the appearance of the object and the subject are self-purified, therefore there is no consciousness that distinguishes objects. The nature of the realm of phenomena is empty in essence, and its characteristics are clear, these have always been present, and now no one can change them. If this does not exist, then there is no object of awareness, and in the absence of the cessation of the appearance of the five lights, this is the display of the lamp of the completely pure realm of phenomena. Thus, the essence and intention are shown. Now is the answer to the sixth question, showing the instruction for becoming accustomed to it, which is "distinguishing between samsara and nirvana." This is shown through these, first, as a fortunate individual who is a vessel, with faith and longing for the meaning of the Great Perfection of self-nature, to a qualified lama, one fully performs the four empowerments. Then, repeatedly asks for this instruction, thoroughly understanding it. Then, abandoning this world, offering all of one's possessions and belongings to the lama. Practicing this instruction, there are two ways to practice, namely practicing like a beggar, and practicing like a wild animal. Practicing like a beggar is to pretend to be the lowest of people in a place where people do not recognize you, hiding your qualities, and going and practicing comfortably wherever you can. Practicing like a wild animal is to go to a place without obstacles, such as a charnel ground and an extremely secluded place, where people do not go. Moreover, that fortunate one
Chinese
闭口不语，不与任何人交流，进行修持。那么，修持的方法是怎样的呢？首先是口诀引导，然后是正行。首先修持引导部分，如果喜欢繁琐，就进行四大瑜伽；如果不喜欢，就首先进行区分轮回与涅槃的行为，也就是进行身体区分的行为。当达到标志和程度时，进行身体恢复原状的仪式。然后进行语言区分的行为。当达到标志和程度时，再次进行语言恢复原状的仪式。然后进行心区分的行为。当达到标志和程度时，再次进行心恢复原状的仪式，这就是引导口诀。这样做的必要性是什么呢？首先，通过身体的区分，虽然过去已经获得了无数的身体，但由于没有与轮回区分，所以这个身体会被反复获得。现在要进行与轮回的区分，以后就不可能再获得身体，不可能再进入子宫的城市，这就是必要性。也就是说，如果这个人是精进的，那么就在当下自然清净，在没有烦恼的情况下成佛；如果是中等的，就在中阴界成佛，不进入子宫；如果是不太精进的，就在自性化身的净土中呼出气息，化生后五百年成佛，不可能进入子宫。总的来说，这是为了消除对身体的执着，以及平息身体的障碍。由于对身体的执着消失了，所以身体被视为幻象。看到这一点，显现就被视为幻象或梦境。由于看到了这一点，所以有必要不再专注于此生，现在不可能再进入轮回的事务。平息身体的障碍，是为了使修行能够长久，这样长久修行，果实就会成熟，不可能不成佛。最高的必要性是身体解脱为化身，以后不可能再获得轮回的身体。身体转化为化身，是自然而然地为了利益众生，这样一来，大乘的基础就不会消失。