Chinese
迷途歧路将近时。口诀部，本体是本来清净、不可言说、超离心智的大乐，自显任运的自性力，将一切有法之显现，收摄于法性离戏之界，以其义而超胜。如《谛句大集》中说： 噫！金刚持，如是若未定，与执意分别者，有何差别亦无有。是故我此秘密心，如黑暗中之明灯，如牛群中之象，如猛兽中之狮，如徒步者中之马。于一切中最为殊胜。 如是。本体是：从本初即解脱，于本来清净之法性，以微细之所观境与能观之识二者断绝，而于错与不错、证与未证中建立的所依与能依之法中返回。从自之本体离戏之分而言，所知与能知之境与有境二者，并非真实而平等，仅是假立名言而已。从执彼之思言中真实超脱时，即如抵达超离心智、是与否之念、能念与意分别之要处之火镰一般。如《根本慧论》中说： 一切真实非真实，真实非真实之自性，非真实非非真实，此乃佛陀之教示。 如是宣说。文殊菩萨云： 自性本为光明者，本初清净如虚空，无有诸法离相状，法与法性亦无有，如同无物之虚空，解脱一切语和字。 如是。若于此之外，于作为观待之境而执著，则始终无法舍弃有境之心之执持。未舍弃彼，则将成为不尽与生之自性，故无法断除有生之根。故彼经中云： 诸佛之空性，说为定能断除一切见。 如是宣说。殊胜之口诀部可分为：零散诀、口头诀、续部自宗所说三种。第一，零散诀之体性是：超离心智之智慧，无有分别、不观待他者，于刹那间显现。可分为：安立道之边际断
English
When nearing the crossroads of delusion. The Instruction Section: Its essence is the primordially pure, inexpressible, mind-transcending great bliss. From the self-display of spontaneously present self-nature, all phenomena of conditioned things are gathered into the sphere of dharmata, free from elaboration, and it is distinguished by its meaning. As it says in the Great Compilation of Tī: O Vajra Holder, if it is not determined in this way, what difference will there be between those who hold mental discrimination? Therefore, this secret essence of mine is like a lamp in the darkness, like an elephant among cows, like a lion among wild animals, like a horse among pedestrians. It is the most excellent among all. Thus it is. The essence is: From the very beginning, it is liberated, and in the dharmata of primordially pure, the object of observation and the consciousness of the observer are cut off into two. By turning away from the basis of dependence and the dependent dharma established in terms of delusion and non-delusion, realization and non-realization, from the aspect of the self's essence being free from elaboration, both the object and subject of knowledge are not truly equal, but are merely nominal designations. When truly transcending the thought and expression of grasping onto that, it is like a fire drill that arrives at the crucial point of transcending mind, the thought of "is," the thinker, and mental discrimination. As it says in the Root Wisdom: All is true, not true. The nature of true, not true. Not true, not not true. This is the Buddha's teaching. Thus it is said. Mañjuśrī said: By nature, it is luminous. Primordially pure like the sky. From nothing, all dharmas abandon characteristics. Dharma and dharmata are also non-existent. Like the sky without objects. Liberated from all words and letters. Thus it is. If, apart from this, one clings to the object of observation, then one will never be able to abandon the grasping of the subject's mind. If that is not abandoned, it will become the nature of inexhaustibility and birth, so it will not be able to cut off the root of existence. Therefore, it says in that very text: The emptiness of the Victorious Ones is said to be the definitive cutting off of all views. Thus it is said. The special Instruction Section can be divided into three: scattered instructions, oral instructions, and what is taught in the tantra's own texts. First, the nature of scattered instructions is: the wisdom that transcends mind, without discrimination and without dependence on others, arises in an instant. It can be divided into: establishing the limit of the path.