English
The key to eliminating sleepiness and the key to filling the mind with dreams, do these three things. Then, when dawn arrives and awareness returns from the long-term effects of nirvana, the yogi casts awareness into the cloudless sky. Thus, the method of abiding is shown. Now, the answer to the ninth question is, to show from which door that Dharmadhatu awareness, which abides in this way, arises: it is shown by "the purity of the eye consciousness," and so on. The door of this arising, the form of the eye consciousness, the purity of seeing that knows the object, is not a consciousness that ceases, but the very root that is without arising or ceasing. Then, how does it arise? Returning from the emptiness that completely cuts off the appearance of the path, the key is self-appearing emptiness. What blazes is what has extension in appearance. When five rays of light arise, the foundation of yogic confidence is found. Although its essence does not change, it also pervades all sentient beings in an undifferentiated manner, abiding in a great, deep blue radiance. Thus, since the appearance that arises from the beginning has not ceased, everything appears undifferentiated in the pure outer sky. For all beings, the door of appearance of this lamp is also one, and it also arises from the eye as one. Thus, although the essence itself does not change, it appears in a way that pervades all. Thus, since the form of this lamp is self-pure, it is the place of absorption into the bliss of the union of the lamp of the pure Dharmadhatu and the awareness Vajra Rosary. That absorption is not temporary fabrication, but abides from the beginning, and is spontaneously self-established. Without artificial fabrication, all that arises is left as self-arising. All appearances are left as self-appearing. All that occurs is the realm of self-born wisdom. Thus it is left. Thus, since the appearance of the lamp is naturally connected to the eyes of all sentient beings, it appears manifestly by arising in the cloudless sky. Thus, the door of appearance has not ceased, the eye is the door of appearance, thus showing the door of appearance. Now, the answer to the tenth question is to directly show this: it is shown by "Thus, the three key instructions," and so on. Thus, the key is the key of the door—the eye, the key of the object—the sky, the key of awareness—the Vajra Rosary, with these three
Chinese
对于言语和有缘之人，如果有人想要习惯于清净的法界，那么在喇嘛所教导的口诀之前，这指的是：由存在产生的存在所形成的身体，从阴部到眉间。这盏明灯的两个入口是眼睛，左右两边显现为自生的方便和智慧。方便的体性、定义、分类、对境、作用、自性、歧途和结果共有八种。其中，方便的体性是轻松且切中要害。定义是，无论想要什么，都依赖于另一个目标而使其显现。分类上，简易的方便就像空中的闪电一样，瞬间就如同虚空一般，它也能在先前未被指示的情况下立即产生体验，并且迅速消失。广大的方便就像登上中央山峰之顶，能同时看到四大部洲一样，它也能依靠方便而知晓一切法的特征，并使自己的觉性显现。其中，密咒的结果是方便的道路。如果没有方便，仅仅是智慧就会变得分离，从而堕入声闻乘。方便的对境是，简易的对境依赖于目标的相状而证悟；迅速的对境依赖于身语的努力要点而证悟；广大的方便的对境依赖于习惯的要点而证悟。方便的作用是，断除身语的痛苦，产生身语的安乐。这样做会体验到光明，体验到光明就能显现地确定法性的意义。仅仅依靠智慧是无法做到这样的。也就是说，如果身语没有产生安乐，心就不可能从轮回中分离。如果心没有分离，觉性就不可能在体验中显现。如果不显现，无论修习多久，都不可能显现地证悟法性的意义。如果不证悟，那么以分别念的见修行就会成为牵引至轮回的绳索。方便的自性是，首先不直接安住于自身，而是从其他事物来象征，最终落实于自身。歧途是，如果将它执着为自
English
For speech and fortunate individuals, if someone wishes to become accustomed to the pure realm of reality, then prior to the instructions of the lama, this refers to: the body formed by existence arising from existence, from the genitals to the space between the eyebrows. This lamp's two entrances are the eyes, and the left and right sides manifest as self-arisen skillful means and wisdom. Skillful means has eight aspects: essence, definition, classification, object, function, nature, pitfalls, and result. Among these, the essence of skillful means is to be effortless and to the point. The definition is that whatever is desired is made manifest by relying on another object. In terms of classification, easy skillful means is like lightning in the sky, which is momentary and like empty space. It also generates experience immediately after being shown, and vanishes quickly. Great skillful means is like climbing to the top of a central mountain, where one can see the four continents at once. It also allows one to know the characteristics of all phenomena by relying on skillful means, and to directly see one's own awareness. Among these, the result of secret mantra is the path of skillful means. Without skillful means, wisdom alone becomes separated, and one falls into the Hearer Vehicle. The object of skillful means is that the object of easy skillful means is realized by relying on the characteristics of the object; the object of swift skillful means is realized by relying on the key points of the effort of body and speech; the object of great skillful means is realized by relying on the key points of habituation. The function of skillful means is to cut off the suffering of body and speech, and to generate the bliss of body and speech. By doing this, clarity is experienced. By experiencing this, the meaning of the nature of reality is directly established. Wisdom alone cannot do this. That is, if bliss is not generated in body and speech, the mind cannot be separated from samsara. If the mind is not separated, awareness cannot be clearly experienced. If it is not clear, no matter how much one meditates, one cannot directly realize the meaning of the nature of reality. If one does not realize this, then the view and practice of conceptual thought become a rope that leads one into samsara. The nature of skillful means is that at first, one does not directly settle on oneself, but symbolizes it from something else, and finally settles on oneself. The pitfall is that if one clings to it as one's own
Chinese
将束缚于诸界。若将此置于无念状态，仅依赖觉知而不加以练习和修习，此乃违犯誓言，将被引向地狱。即使习气变得强大，若能依赖方便，果报亦将无量，误入生处之天。若执持其为常，则为外道。若执持其为常，且认为其间无间断，有始有终，则误入断见。方便之果是智慧真实生起，从而强行成佛。智慧有八：本体、定义、分类、所缘、作用、自性、歧途、果。智慧的总体相在前两章已详细阐述。此处是从具体确定智慧的角度而立。本体是不转变为其他知识。定义是所有知识中最殊胜或卓越的，如实了知法性。分类已在前文详述。此处，对于引导众生入门而言，若未事先通过听闻来解开相续，最终会陷入心识的臆测之过。之后，若未通过思惟的智慧来决断，最终会因忆念的相续生起而有追随言辞之过。之后，若未通过修习的智慧从执著于有为法和自我的宗派中转变过来，最终会因过于执著自己的宗派而有被引向恶趣之过。其中，若分类，听闻有寻求词句外壳的听闻，以及寻求意义外壳的听闻。词句的智慧是不清净的听闻之智慧，即未将上师的口诀原封不动地保留，而是附加外壳，用心识去推测，将非是执为是，将是执为非。这是对佛语断章取义，进行偏袒，因此，由于根本违犯了语之誓言，除了金刚地狱别无去处。寻求意义外壳，即使努力推敲是否是，也停留在“认为”的层面，并非心识的臆测，因此会被引向恶趣。因为这是心识的作用。从正确的听闻中产生的智慧是，先前已确定词句的界限，现在无法在词句上附加任何东西；已确定意义的界限，现在没有犹豫和
English
Will be bound to the realms. If this is left in a state of non-thought, merely relying on awareness without practice or cultivation, this is a violation of vows and will lead to hell. Even if habit becomes strong, if one relies on skillful means, the result will be limitless, mistaking it for the gods of the birth-places. If one holds it to be permanent, it is an outsider. If one holds it to be permanent, and thinks that there is no gap in between, with a beginning and an end, then one is mistaken into nihilism. The result of skillful means is that wisdom truly arises, thereby forcibly attaining Buddhahood. Wisdom has eight aspects: essence, definition, classification, object, function, nature, pitfalls, and result. The general aspects of wisdom have been explained in detail in the previous two chapters. This is established from the perspective of specifically determining wisdom. Essence is that which does not transform into other knowledge. Definition is that which is the most excellent or supreme of all knowledge, knowing the nature of reality without error. Classification has been explained in detail above. Here, for guiding beings to enter, if one does not first untangle the continuum through listening, one will ultimately fall into the fault of mental speculation. Then, if one does not make a decision through the wisdom of contemplation, one will ultimately have the fault of following words due to the arising of the continuum of memory. Then, if one does not turn away from the schools that grasp at elaborations and self through the wisdom of meditation, one will ultimately have the fault of being led to the lower realms due to being overly attached to one's own school. Among these, if classified, listening includes listening that seeks the outer shell of words, and listening that seeks the outer shell of meaning. The wisdom of words is the wisdom of impure listening, that is, without leaving the guru's instructions intact, but adding an outer shell, speculating with the mind, taking what is not to be as what is, and taking what is to be as what is not. This is taking the Buddha's words out of context and being biased, therefore, since the root of the vow of speech is fundamentally broken, there is no place to go other than the Vajra Hell. Seeking the outer shell of meaning, even if one tries to figure out whether it is or is not, it remains at the level of "thinking," and is not mental speculation, therefore it will lead to the lower realms. Because this is the action of the mind. The wisdom that arises from correct listening is that, having previously determined the limits of words, there is now no way to add anything to the words; having determined the limits of meaning, there is now no hesitation and
Chinese
没有缺失。 思维的智慧方面，不纯净的有两种：一是思维语言的来回，将法性视为自己的造作，因此智慧不纯净。二是思维见、修、欲求，将法性执著为我，因此不纯净。纯净的智慧，或者说从禅修中产生的智慧，因为断除了应舍弃的烦恼的边际，所以不会受到任何因缘的损害。因为断除了应获得的智慧的边际，所以不会陷入任何念头，因此恶劣的因缘会显现为经验的助伴。 禅修的智慧不纯净，是因为依赖于语言的法，最终会享用语言，从而舍弃意义的边际，因为自己的相续不纯净，所以会将果引向恶趣。因为将欲求的事物执著为真实，所以自己的法不会消逝，最终会迷失于自己的相续，因此不纯净。 纯净的从禅修中产生的智慧是，因为断除了法的一般特征，即所知的一般特征的边际，所以不会追随宗派的随心所欲。念头会在自身中断，从而止息对显现的执著。因为将法自身的特征融入体验，即自相融入自身，所以自己的法和宗派会消逝，从而使错乱自然止息。 智慧的对境是不颠倒的法性，远离语言的戏论。而且，只要还在使用语言，就不是超越于思维的智慧。 所做的事业是，通过听闻的智慧，辨识法与非法，区分颠倒的见修，从而压制烦恼。通过思维的智慧，确信自己的宗派，从而从不入法的行为中返回，转变烦恼的处所，从而断除执著为我的执念。通过禅修的智慧，现量体验自证的智慧，不依赖于自性的宗派之词而做出决断，从而从根本上断除烦恼，使错乱在自己的相续中片刻也不停留。 断除意义上的烦恼，并现量证悟法性。 智慧的自性是，它不可能存在于自己的思维、念头或意识中。例如，就像沸腾的酥油中无法存在水滴一样。歧途是，智慧追随语言，从而迷失于臆测的虚构。自以为是智慧