Chinese
于彼处现量觉知。此者与谁相遇，则往昔习气不蔽，纵有罪恶亦然。于世俗中取此，由此串习而得解脱。此乃无疑，若无串习之方便，则如罗睺罗。其后，无分别之大雄。于薄伽梵作殊胜供养与赞颂后，如是禀白：奇哉！奇哉！薄伽梵大金刚持。彼等乃于自性中阴为烦恼所摄之因，彼一切皆为轮回之因，故于此自性中阴，有寂灭之因存在耶？抑或与前述之因相同耶？抑或全无耶？对此若有疑惑，祈请遣除我之疑惑。如是请白。导师垂教言：奇哉！大雄汝谛听。于自性安住中阴之有情，凡为身所摄者，其寂灭之因，与安住于三世之诸佛，无有差别而存在。彼亦为诸身之自性，
English
There, directly realize. Whoever encounters this, their past habitual imprints will not obscure them, even if they possess sins. By taking this in the relative sense, liberation is attained through familiarization with it. There is no doubt about this; if there is no means of familiarization, then like Rahula. Then, the great sage of non-conceptuality, having offered supreme worship and praise to the Bhagavan, spoke thus: Alas, alas, great Bhagavan Vajradhara! Those are the causes gathered by afflictions in the bardo of inherent nature. Since all of those are solely the cause of samsara, does the cause of nirvana reside in this bardo of inherent nature? Or is it the same cause as those mentioned above? Or is it completely non-existent? If there is doubt about this, please dispel my doubt. Thus he requested. The Teacher replied: O great sage, listen! For all sentient beings gathered by the body in the bardo of inherent abiding, the cause of nirvana is present without difference from all the Buddhas abiding in the three times. That is also the nature of all the bodies,