Chinese
因此，带有湿气的液体是糟粕。它的精华是水精和月亮。燃烧木头的火焰是糟粕。它的精华是火精和太阳。风吹动树木也是糟粕。它的精华是生起的自声。天空空旷而开辟空间是糟粕。它的精华是五种光芒和众星。第二，区分内部元素的精华和糟粕：肉和骨头是糟粕。它的精华是像白色丝线一样的脉，在中脉中存在。血和血清是糟粕。它的精华是像朱砂一样的血，像雌黄的汁液，像小鸟的头一样，在心中存在。身体的热量是糟粕。它的精华就像在夏天的太阳下用镜子反射的热量一样，在中脉中存在。身体的呼吸是糟粕。它的精华就像埋在地下黄金的光泽一样，在心中存在。空空的腹腔和空空的心脏是糟粕。它的精华就像芥子大小的明点，空性不变，在心中存在。第三，秘密是区分元素的精华和糟粕：内部的五种智慧被认为是精华，而向外显现的五种颜色的光芒被认为是糟粕。实际上，五身、五智和五色光芒无二无别地住在心中。如果基础是自然成就的佛，那么不应该产生错觉。基础是自然成就，无明和智慧无二无别地自然成就，如实之智慧，通透的明亮光芒，身的光芒，以及智慧的不间断力量的光芒自然成就地显现在虚空中，由于觉知的二取和二执，绿光向外发出，蓝光留在内部，所以产生了错觉。所有的错觉都从智慧的不间断力量中显现。即使错觉也是智慧的力量，那么确定错觉的基础没有必要吗？有必要，因为确定错觉的方式可以切断错觉的根源。切断了它，就不会对轮回产生兴趣。在那里产生了兴趣，基础大光明法身
English
Therefore, liquid with moisture is the dregs. Its essence is water crystal and the moon. Fire that burns wood is the dregs. Its essence is fire crystal and the sun. Wind that sways trees is also the dregs. Its essence is the self-sound that arises. The sky being empty and opening space is the dregs. Its essence is the five kinds of light and the stars. Second, distinguishing the essence and dregs of the inner elements: Flesh and bones are the dregs. Its essence is the subtle channels, like white silk threads, residing in the central channel. Blood and serum are the dregs. Its essence is blood like vermillion, like the sap of orpiment, like the head of a small bird, residing in the heart. The body's warmth is the dregs. Its essence is like the warmth of a mirror reflecting the summer sun, residing in the central channel. The body's breath is the dregs. Its essence is like the luster of gold buried underground, residing in the heart. The empty abdominal cavity and the empty heart cavity are the dregs. Its essence is like a mustard seed-sized bindu, unchanging emptiness, residing in the heart. Third, the secret is distinguishing the essence and dregs of the elements: The five wisdoms of the inner mind are taught as the essence, while the five colors of light that appear outwardly are taught as the dregs. In reality, the five kayas, five wisdoms, and five colors of light reside inseparably within the heart. If the ground is the spontaneously accomplished Buddha, then delusion should not arise. The ground is spontaneously accomplished, ignorance and wisdom are spontaneously accomplished without difference, the as-it-is wisdom, the clear and bright radiance, the radiance of the body, and the radiance of the unobstructed power of wisdom spontaneously arise in space, and because of the dualistic grasping and the two kinds of clinging of awareness, the green light goes outward, and the blue light remains inward, so delusion arises. All delusions arise from the unobstructed power of wisdom. Even delusion is the power of wisdom, so is it not necessary to establish the basis of delusion? It is necessary, because establishing the way of delusion cuts off the root of delusion. By cutting it off, one does not become interested in samsara. When interest arises there, the great ground appearance, the Dharmakaya
Chinese
于是，实相得以确立。由于实相得以确立，因此确定了错觉并非自生。轮回自性本空的言论得以确立。由于实相得以确立，轮回无需断除，佛的净土根本不谬，自然回归。一切分别念自然回归于无分别的智慧。从八识聚中显现的一切智慧之流，自然回归于一切种智。五毒自然回归于五智。从五毒中产生的六道众生，无需转化，自然回归为化现之相。六道所生的所有天魔鬼怪，也自然回归为形体平等而不混杂。所有显现为险滩、峡谷和悬崖的景象，都自然回归于法界无边无际的大光明之中。一切显现都显现为智慧之光，呈现为五种颜色的火焰。所有土地、石头、山脉和岩石都沉没在光的空隙中，即使寻找也无法找到。因此，自性之显现是未经思考和分析的境界。清净法界的空性光芒，从明亮的蓝色光芒中，由五种智慧之光环绕的净土被称为普贤王如来的境界。在那境界中，精华浓缩为心髓，自性身的显现升起，觉性被称为普贤王如来身的境界。从空性的光芒中，明点的清晰部分，白色光芒显现，是由五种智慧之光环绕的净土。在如此安住的境界中，五身、五智与光无别地安住，是本然如是的佛陀。其特征是圆满具足，自然成就，因此是自性自然成就的佛陀。身圆满为大手印，了悟到知觉的智慧融入境界，因此是证悟现前的佛陀。气、脉、明点三者，是成就事业的绿色光芒和五种光芒。身、智慧和光全部安住在心髓中。绿光从外向内融入，蓝光从内向外显现。成就事业的智慧在内明亮，所知浓缩为心髓而安住，被称为童瓶身佛。以上是关于确定错觉的方式。区分一切乘的日光。
English
Thus, the true nature is established. Because it is established, it is certain that illusion is not self-created. The statement that samsara is empty in its own nature is established. Because it is established, samsara does not need to be abandoned. The Buddha's pure land is fundamentally not mistaken, and naturally returns. All discriminations naturally return to non-discriminating wisdom. All the movements of wisdom arising from the eight consciousnesses naturally return to omniscient wisdom. The five poisons naturally return to the five wisdoms. All sentient beings born from the five poisons, without being transformed, naturally return as manifestations. All the gods, demons, and spirits born from the six realms also naturally return as forms that are equal and unmixed. All appearances of dangerous places, gorges, and cliffs naturally return into the great light of the boundless expanse of the Dharma realm. All appearances appear as flames of five colors of wisdom light. All earth, stones, mountains, and rocks sink into the sphere of light and cannot be found even if searched for. Therefore, the appearance of self-nature is an object of non-thought and non-analysis. From the clear emptiness of the pure realm of space, from the clear blue light, the pure land surrounded by the five wisdom lights is called the realm of Kuntuzangpo. In that realm, the essence is condensed into the heart, and the appearance of the self-existent body arises, and awareness is called the realm of the body of Kuntuzangpo. From the radiance of emptiness, the clear part of the bindu, the white light appears, which is the pure land surrounded by the five wisdom lights. In such a state, the five bodies, the five wisdoms, and the light dwell inseparable, which is the Buddha as it is. Its characteristics are completely perfect and spontaneously accomplished, so it is the Buddha of spontaneously accomplished nature. Since the body is perfected as the great mudra, and it is realized that the wisdom of knowledge is transformed into space, it is the Buddha of manifest realization. Wind, channels, and mind, the three, are the green light and the five lights that accomplish activities. Since all bodies, wisdoms, and lights dwell in the heart, the green light dissolves from the outside in, and the blue light emerges from the inside out. Since the wisdom that accomplishes activities is clear inside, and the objects of knowledge are condensed into the heart and dwell there, it is called the Buddha of the Youthful Vase Body. The above is about establishing the way of illusion. The sunlight that distinguishes all vehicles.
Chinese
《极明》中说：开示错谬之理的第二品。 因此，对于未能证悟而迷惑的众生，圆满正等觉佛陀以大悲心知晓并垂视。这有三种：以大悲垂视之理，大悲生起之理，以及成办利益之理。第一种有三种：大悲垂视的理由，分类，以及破除诤论。第一，垂视的理由是：断除一切应断的障碍，如实现证所知的事物之实相，并通过轮涅道三者无碍地了知法性。如《续部密意》中说：断除邪分别念，由于不异于智慧之界，以大悲相系，六道一切时处皆显现。如是说。第二，分类有三种：尽所有智，如所有智，以及无别智。第一，尽所有智的垂视之理是：不混淆地个别了知一切所知之法。如《拉善》中说：法身无余自明故，智慧种类不可思议。以及《大圆满智慧虚空等性续》中说：自显明智是，心与法界虚空界，方隅计算岂能及。彼之理之种类中，如何相应之理而显现，光明觉性知一切，一时遍知觉性中，是遍知之智慧。如是说。经典中说：在一切世界边际，如来以无尽之身、语、行，无有不知、不见、不闻、不系属者。这是为什么呢？因为心髓未混杂而圆满的缘故。如是说。第二，如所有智是：如实了知一切法性无生、非造作等。如《决定义集续》中说：具知智慧心髓，无所知而知自明，不缘边与中，知如虚空之边际。如是说。经典中说：一切法
English
From "Rabsel": The second chapter, which explains the nature of delusion. Thus, for sentient beings who are deluded without realization, the perfectly complete Buddha knows and sees with compassion. There are three aspects to this: how they are seen with compassion, how compassion arises, and how they are benefited. The first has three aspects: the reason for the compassionate gaze, the divisions, and refuting arguments. First, the reason for the gaze is that all obscurations to be abandoned are abandoned, and the reality of knowable things is directly realized as they are. The nature of reality is known without obstruction through the three paths of samsara, nirvana, and the path. As it says in the "Gyu Sang Nying": "Completely pure from wrong thoughts and analysis, because it is not different from the realm of wisdom, connected by great compassion, all six realms and times appear." So it is said. Second, there are three divisions: the wisdom that knows all that exists, the wisdom that knows things as they are, and the wisdom that knows without differentiation. First, the way of seeing with the wisdom that knows all that exists is to know all knowable things individually without confusing them. As it says in "Lashen": "Because the Dharmakaya is completely self-luminous, the types of wisdom are inconceivable." And as it says in the "Great Perfection Wisdom Coemergent with the Sky Tantra": "The self-appearing clear wisdom is the mind and the Dharmadhatu, the realm of the sky. How can directions and calculations be reached? In the variety of ways, it appears in a way that is appropriate. The clear light of awareness knows everything. The expanse of awareness knows everything at once. It is the wisdom that knows everything." So it is said. As it says in the Sutra: "In all the realms of the world, all the Tathagatas do not not know, do not not see, do not not hear, and are not not connected to all endless forms, sounds, and actions. Why is that? Because the essence is not mixed and is completely perfected in enlightenment." So it is said. Second, the wisdom of how things are is to know all things as they are, such as the nature of reality being unborn and uncreated. As it says in the "Definitive Meaning Gathering Tantra": "The essence of wisdom, possessing knowledge, knows self-luminosity without knowing anything. Because it does not focus on the edge or the center, it knows as the edge of the sky." So it is said. As it says in the Sutra: "All things"
Chinese
由于对一切事物如其本来的意义没有颠倒地、无生无灭地了知，因此，这本身就应被认为是就意义而言的至高无上的术语。如是说。第三是无别之知，即对二者无别、不混杂且圆满地了知。驳答中说：‘是能知与所知二者无别的智慧。’《意护》中说：‘不具分别念，对任何事物都清晰了知，这是以比喻和意义来全面了知，金刚萨埵被说为了知中的至尊。’如是说。第三是消除辩论的过失，如果问：了知对众生有何利益？《父阿毗达磨》中说：‘就像儿子在梦中出现麻风病，父亲将其唤醒一样，诸位遍知者为了使没有可调伏的、却执著为有的众生从错乱中解脱出来，行持应机调伏之事，因此是有利益的。’那么，了知三界众生，是以境的方式来了知呢？还是不以境的方式来了知？如果是前者，那么佛陀就存在能取所取的过失。因为《秘密藏》中说：‘无明觉悟的能取所取，内外缘起二者中流转。’《摄》中说：‘如何执取，就如何成为一切烦恼的所依。’等等，这与众多经续相违背。如果又不以境的方式来了知，那么，是否存在与佛陀的意愿相违背的所调伏者呢？如果存在，就与无境的誓言相违背；如果不存在，那么一位佛陀成佛，一切众生都应成佛。如果承认这一点，那么就会出现轮回被彻底清空的过失等等。为什么呢？因为没有与佛陀相异的作为境的众生。如果理由不成立，就与无境而知的誓言相违背。那么，如何了知呢？既以境的方式来了知，又没有停留在境与有境上，以不触及边际的方式来了知，这样既没有停留在二者上，也没有堕入二者的边际，因此从二者的过失中解脱出来。如此确定的教证，就像上面所说的了知一切事物的教证一样。也以无境的方式来了知，即对于所知的一切，没有超出佛陀意念的觉性智慧之外而了知。