English
Without deficiency. In terms of the wisdom of thought, there are two kinds of impurity: one is that thinking about the coming and going of words leads to considering the nature of reality as one's own creation, thus the wisdom is impure. The other is that thinking about view, meditation, and desires leads to grasping the nature of reality as self, thus it is impure. Pure wisdom, or the wisdom arising from meditation, is not harmed by any conditions because it has severed the limits of afflictions to be abandoned. Because it has severed the limits of wisdom to be attained, it does not enter into any mind, thus bad conditions arise as companions of experience. The wisdom of meditation is impure because relying on the Dharma of words, one ultimately enjoys words, thereby abandoning the limits of meaning. Because one's own continuum is impure, it leads the result to bad destinies. Because grasping desired things as true, one's own Dharma does not perish, and ultimately one goes astray in one's own continuum, thus it is impure. The pure wisdom arising from meditation is that, because it has severed the general characteristics of Dharma, the limits of the general characteristics of knowable objects, it does not follow the arbitrary will of philosophical tenets. Proliferation is cut off in itself, thereby stopping the clinging to appearances. Because one integrates the characteristics of Dharma itself into experience, the self-characteristics are resolved within oneself, thus one's own Dharma and philosophical tenets perish, thereby causing delusion to cease naturally. The object of wisdom is the non-inverted nature of reality, free from the elaboration of words. Moreover, as long as one is using words, it is not wisdom beyond thought. The activity to be done is that, through the wisdom of hearing, one identifies Dharma and non-Dharma, distinguishes inverted views and meditations, thereby suppressing afflictions. Through the wisdom of thought, one should have faith in one's own philosophical tenets, thereby turning away from actions that do not lead to Dharma, transforming the place of afflictions, thereby cutting off the clinging to the self. Through the wisdom of meditation, one directly experiences the wisdom of self-awareness, making decisions without relying on the words of the nature of philosophical tenets, thereby cutting off afflictions from the root, causing delusion not to remain in one's own continuum even for a moment. It cuts off afflictions in terms of meaning and directly realizes the nature of reality. The nature of wisdom is that it cannot exist in one's own thought, memory, or consciousness. For example, just as drops of water cannot exist in boiling butter. The wrong path is that wisdom follows words, thereby going astray into speculative fabrications. Thinking that it is wisdom, it goes
Chinese
认为“是”的想法是错误的。智慧的果实是，如果知道无二平等，则从相续中成佛，并且从智慧相续中产生的关键。因此，方便与智慧的自性或业缘是无二一体的方式。如果无方便而只有智慧，则不会成就，就像陷入大海的岛屿。如果没有智慧而只有方便，则就像人失去了眼睛，无法进行观察。因此，如果没有分离，则一个人成佛时，会产生方便的快乐。如果不消除智慧的痛苦，则不会产生快乐。如果方便的明亮没有被经验产生的智慧所断除，则经验不会显现，因此没有分离。此外，方便使身体和语言产生快乐，而智慧则证悟空性，两者是无二的。实际上，方便增长和保持经验，而智慧则断除错觉和烦恼。因此，方便和智慧二者交融，作为安住于无二一体的真实自性的标志，法界的灯自身不接触身体一指。白天是涅槃之时，四大自因相遇，因此灯具有自身的光彩，转变为智慧的显现，是显而易见的。夜晚是轮回的一部分，由于诸要素的自因不纯净，灯的光芒停留在蓝色中，这是轮回的过患所遮蔽。那时，显现粘附于其自身本性，向外投射的风力较弱。法界的自性安住在光明的家中。此时，对于本性没有改变的原始大音，这是所有佛和有情众生，没有人造作，这是从一开始就安住在无二平等的未造作的伟大之中。这虽然广大，但无法通过心识来发现，因为它非常精微，并且被业障所遮蔽，对于没有上师口诀的人来说是不可见的。那么，它对所有人都是不可见的吗？如果拥有上师的口诀，则会显而易见，因为自己知道口诀的关键，智慧会像雨一样显现，而不是通过智慧，而是通过感官的显现。
English
The thought of thinking "is" is wrong. The fruit of wisdom is that if one knows non-duality and equality, one will attain Buddhahood from the continuum, and it is the key to arising from the wisdom continuum. Thus, the nature or karmic connection of skillful means and wisdom is the way of non-duality and oneness. If there is no skillful means and only wisdom, there will be no accomplishment, like being trapped on an island in the ocean. If there is no wisdom and only skillful means, it is like a person who has lost his eyes and cannot observe. Therefore, if there is no separation, then when a person attains Buddhahood, he generates the bliss of skillful means. If the suffering of wisdom is not cut off, then bliss will not arise. If the clarity of skillful means is not cut off by the wisdom arising from experience, then experience will not arise, therefore there is no separation. Furthermore, skillful means brings bliss to body and speech, while wisdom realizes emptiness, and the two are non-dual. In reality, skillful means increases and maintains experience, while wisdom cuts off delusion and affliction. Therefore, skillful means and wisdom are intertwined, and as a sign of abiding in the true nature of non-duality and oneness, the lamp of the Dharmadhatu itself does not touch the body by a finger. Daytime is the time of Nirvana, and the self-causes of the four elements meet, so the lamp has its own radiance, and it transforms into the appearance of wisdom, which is manifest. Night is a part of Samsara, and because the self-causes of the elements are impure, the light of the lamp remains in the blue, which is obscured by the faults of Samsara. At that time, the appearance adheres to its own nature, and the power of the wind projecting outward is weak. The nature of the Dharmadhatu abides in the house of light. At this time, for the primordial great sound that has no change in nature, this is all Buddhas and sentient beings, not made by anyone, this is from the beginning abiding in the uncreated greatness of non-duality and equality. Although this is vast, it cannot be discovered by the mind, because it is very subtle, and obscured by karmic obscurations, it is invisible to those who do not have the guru's instructions. So, is it invisible to everyone? If one has the guru's instructions, it will be manifest, because one knows the key to knowing the instructions, wisdom will arise like rain, not through wisdom, but through the manifestation of the senses.
Chinese
第三是意的现量，是意的现量，由于意的现量不与境混合，所以真实的瑜伽的最初现量没有被显现为现量，所以不可能产生。不依赖于体验自证的现量，不可能显现，所以这些现量中，这个最为隐秘。像这样，秘密中的秘密，与根相联的圆满大，无论谁有缘分，想要修行，本来就是佛，而且还会再次成佛。这个的自住方式是：从事物的光明方面看灯，因为它有自己的显现者，所以似乎有一点相的成分。这是道的显现，但法性自己的体性已经耗尽，所以也不能用空来表示。耗尽本身也不能表示为光明，因为光明中自现自乐。这样显现本身，在安住中自解脱。这样解脱，体性自清净。像这样，通过观察无相的空性，因为这个自显的光明没有被执持为对境，所以，像这样安住于游舞、安住和体性三者的自性中，本来就存在。如果这个没有上师的口诀，谁也无法把握，因为空性远离了对境的执著。因此，法界的自性，事物的安住方式，由于远离了断灭的见解，所以安住于光明中；由于远离了常有的见解，所以这个空性，从原始以来就遍布并安住在自己的身体上。而且，这不是从他处而来，而是自己的显现。显现也不是事物，所以是空性。而且，它没有变成断灭，所以存在于光明的境地中。像这样空明无二，有缘者获得串习的程度，而且这不是突然出现的，而是本来就安住在自己的自性大清净中。像这样的安住，是无时无刻不在自光中显现的智慧。它的境是虚空，总是显现。轮回涅槃、有无一切，都汇集在不变的法界中。因此，这个的自住方式，远离了常断的边执，所以空性安住在光明中。由于远离了执持二者和非二者的执著，所以空性
English
The third is the direct perception of mind, it is the direct perception of mind, because the direct perception of mind is not mixed with the object, so the first direct perception of true yoga is not shown as direct perception, so it is impossible to arise. Without relying on experiencing the direct perception of self-awareness, it is impossible to appear, so among these direct perceptions, this is the most secret. Like this, the secret of secrets, the Great Perfection connected with the senses, whoever is fortunate enough to want to practice, is already a Buddha, and will become a Buddha again. The way this itself abides is: looking at the lamp from the bright side of things, because it has its own manifester, it seems that there is a little bit of characteristic component. This is the appearance of the path, but the nature of the Dharma itself has been exhausted, so it cannot be represented by emptiness. Exhaustion itself cannot be represented as light, because it is self-manifesting and self-enjoying in the light. In this way, the appearance itself is self-liberated in abiding. In this way, liberation, the essence is self-purified. Like this, by observing the emptiness without characteristics, because this self-manifesting light is not held as an object, therefore, like this, abiding in the nature of the three of play, abiding and essence, originally exists. If this does not have the oral instructions of the guru, no one can grasp it, because emptiness is far from the clinging to objects. Therefore, the nature of the Dharmadhatu, the way things abide, because it is far from the view of annihilation, so it abides in the light; because it is far from the view of permanence, so this emptiness, from the beginning, pervades and abides in one's own body. Moreover, this is not from elsewhere, but one's own manifestation. Manifestation is not a thing, so it is emptiness. Moreover, it has not become annihilation, so it exists in the realm of light. Like this, the indivisibility of emptiness and clarity, the fortunate one obtains the degree of habituation, and this is not a sudden occurrence, but originally abides in one's own nature of great purity. Like this abiding, is the wisdom that manifests in its own light at all times. Its object is the sky, which always appears. Samsara, Nirvana, existence and non-existence, all gather in the unchanging Dharmadhatu. Therefore, the way this itself abides, is far from the extreme clinging of permanence and annihilation, so emptiness abides in light. Because it is far from the clinging of holding both and neither, so emptiness
Chinese
由于具有明智的精华，有缘者安住于其意义的精华。安住之人精进显现，对于此人，执着于外在四大元素的因缘，粗大的地大之害，以及水、火、风的显现自然止息，被其他众生看到时，显现为元素消融的状态。内在身体的元素因缘，执着于血肉自身，自然解脱而证悟成佛。中等精进之人，身体四大元素的因缘，在脱离身体之时，于法性中阴见到法性的真谛，并在彼处获得证悟的力量而证悟成佛。下等精进之人，上师的口诀，现量见到智慧，却因世间的散乱而分心，没有时间修持，当失去这个习气的身体时，以见到甚深法性之门的加持，从自性化身中呼出气息而证悟成佛。因此，进入此殊胜教法者，没有一个不证悟成佛的。对于这些人，不再可能有轮回的显现，如是直接开示了清净虚空的明灯。现在，为了展示第十一个问题的相应比喻，例如像字母“ན་རོ་”一样等等来展示。此者的自性是，例如像字母“ན་རོ་”一样，从方便和智慧的自性中，显现为一分为二。像这样，以方便和智慧二者执持，因为它们不是他体，所以二者合一而安住。它的黑色是任何事物都无法改变的，所以是见解。瑜伽士对此习惯之后，获得定解。彼之显现增长，例如像虚空彩虹一样，五种颜色不混杂而成为圆满的显现。比这更坚定的定解是，从那以后，这也是习惯的力量。瑜伽士具有那明灯的征相，显现比那更加广大，以至于虚空的界也同样变成五色光芒的显现。如是展示比喻，并详细解释了那些答案。现在，为了展示最后一个意义，即受持此续的功德或必要性，想要受持此续者等等来展示。续