Chinese
是，通过修习，显现的自性也没有成立。达到极限，修习没有增减，证相和功德圆满后，自性也没有成立，在智慧的觉性中自明的时候，超越了法的言辞，叫做舍弃；没有找到法的自性，叫做穷尽；也没有找到法的教诲，叫做超越；叫做从法中解脱，仅仅是出生的时候就没有出生。是这样说的。如果说是五种明觉，那么，它是他体的还是非他体的呢？不是他体的，因为从一个自性中无论在哪里也没有转变。这个明觉从微细的方面观察，观察的话叫做甚深；从明点、光明和身的方面观察的话叫做显现。从明亮的方面观察，观察的话叫做智慧；从显现各种显现的方面观察的话叫做宽广；从安乐的方面观察的话叫做大悲。从可以观察的方面来说也是事物；修习的程度，达到法穷尽之处的程度也是空性；没有一个自性，因为没有明暗，所以也是唯一；显现的显现部分从上向上增长，所以也是众多；显现无法用言语表达，而且显现为任何事物，所以也是无边。从意义上来说，从没有一个明觉的方面观察，没有聚集和分离，也是；从没有自性的颜色的方面观察是明亮的。这样，显现为各种显现的一切都没有超出明觉一个自性的范围。明觉三身，种姓之子，看着明觉，确定下来是：明觉空性，自性在任何地方也没有成立，那就是法身，不是从其他地方有的。明亮而且显现为各种各样，或者没有自性，那就是报身，不是从其他地方有的。行为各种各样，大悲的游舞就是化身，不是从其他地方有的。明觉三身自成，叫做：明觉来往，住留的时候，叫做三身基界之意；明觉生起的时候，叫做三身基起之意；明觉解脱的时候，叫做三身圆满解脱之意；明觉清净的时候，叫做三身本来清净之意。达到穷尽之处。明觉见修行果四者，显示为：明觉的种姓之子啊！
English
Yes, through practice, the self-nature of appearance is also not established. Reaching the limit, there is no increase or decrease in practice, and after the signs and qualities are perfected, the self-nature is also not established. When it is self-illuminating in the wisdom of awareness, it transcends the words of the Dharma, and is called abandonment; not finding the self-nature of the Dharma is called exhaustion; and not finding the teachings of the Dharma is called transcendence; it is called liberation from the Dharma, and there is no birth at the very moment of birth. That's how it is said. If it is said to be the five kinds of awareness, then, is it other or non-other? It is not other, because it does not change anywhere from one self-nature. This awareness is observed from the subtle aspect, and when observed, it is called profound; when observed from the aspect of bindu, light, and body, it is called appearance. It is observed from the bright aspect, and when observed, it is called wisdom; when observed from the aspect of appearing in various appearances, it is called vast; when observed from the aspect of bliss, it is called great compassion. From the aspect of being observable, it is also a thing; the extent of practice, the extent of reaching the exhaustion of Dharma is also emptiness; there is not one self-nature, because there is no brightness or darkness, so it is also unique; the appearing part of appearance increases from above, so it is also many; appearance cannot be expressed in words, and it appears as anything, so it is also infinite. From the point of view of meaning, from the aspect of not having one awareness, there is no gathering or separation, it is also; from the aspect of the color of no self-nature, it is bright. Thus, all that appears in various appearances does not go beyond the scope of one self-nature of awareness. Awareness is the three kayas, son of the lineage, look at awareness, and determine that: awareness is emptiness, and the self-nature is not established anywhere, that is also the Dharmakaya, it is not from other places. Bright and appearing in various ways, or without self-nature, that is also the Sambhogakaya, it is not from other places. Actions are various, the play of great compassion is also the Nirmanakaya, it is not from other places. Awareness is the self-existing three kayas, called: awareness comes and goes, when abiding, it is called the intention of the base dimension of the three kayas; when awareness arises, it is called the intention of the base arising of the three kayas; when awareness is liberated, it is called the intention of the complete liberation of the three kayas; when awareness is purified, it is called the intention of the three kayas being primordially pure. Reaching the point of exhaustion. Awareness is shown as the four views, meditation, conduct, and result: son of the lineage of awareness!
Chinese
观照觉性，再三观照，观照之后，智慧本身即是感官所观照之物。不离此观，持续修习，体验增长即是禅修。其他则是意识的禅修。法性实相的显现，持续不断地行持，即是行。其他则是意识的思辨。如此，见、修、行三者相联，即是不可分离。因此，觉性安住之时，称为见修行的基础。觉性生起之时，称为见修行的根源。觉性解脱之时，称为见修行完全解脱。觉性清净之时，称为见修行本初清净。观照觉性，觉性，觉性！于明点独一中确立，觉性不变故为明点，周遍一切故为周遍，从甚深层面而言为独一，汇集一切故为一。就意义而言，明点是法身，周遍是报身，独一是化身，一是诸身汇集，故不可分离。觉性被展示为远离善恶，业远离善恶，大圆满即是观照自己的觉性，是见之瑜伽士。此觉性与上师口诀相联，若不被展示，则精通三藏的智者班智达，消除障碍者，以及罪恶之人，在意义上也没有差别。因为丝毫未被触及，因此称为密咒依赖于方便。若被展示，则善良之人无法看见，贫穷的牧童也能看见，因此无需积累业力，没有好坏之分。若不修习，金刚萨埵亦不得解脱，因此口诀取决于修习的程度。修习之后，即使造作五无间罪，亦不会被遮蔽，而在此之中解脱，因此善恶不会对觉性自身的本性造成损益。觉性，种姓之子，观照觉性，再三观照！当见到之时，佛陀即是自己，除此之外别无他者，因此将佛陀之名加于其上是错误的。当觉性在体验中流转，领受本初成佛的口诀之时，没有地狱，因为本初即无。将地狱之名加于其上，是被魔所牵引。
English
Look at awareness, look intently, and upon looking, wisdom itself is what is seen by the senses. Without straying from that view, continuously practicing it, the increase of experience is called meditation. Other than that is mind meditation. The appearance of the reality of Dharma, continuously engaging in it, is called action. Other than that is mind speculation. Thus, view, meditation, and action are connected as three, which is called inseparable. Therefore, when awareness abides, it is called the basis of view, meditation, and action. When awareness arises, it is called the source of view, meditation, and action. When awareness is liberated, it is called the complete liberation of view, meditation, and action. When awareness is pure, it is called the primordial purity of view, meditation, and action. Look at awareness, awareness, awareness! Establishing it in a single bindu, awareness is unchanging, hence bindu; pervading all, hence pervasive; from the profound level, it is single; gathering all, hence one. In terms of meaning, bindu is Dharmakaya, pervasive is Sambhogakaya, single is Nirmanakaya, one is the gathering of the kayas, hence inseparable. Awareness is shown to be free from good and evil, karma is free from good and evil, Dzogchen is to look at one's own awareness, it is the yogi of seeing. This awareness is connected with the guru's oral instructions, if it is not shown, then the wise pandita who is proficient in the three pitakas, the one who clears away obscurations, and even the sinful person, are no different in meaning. Because not even a particle is touched, therefore it is called secret mantra relying on skillful means. If it is shown, then the virtuous person cannot see it, even a poor cowherd can see it, therefore there is no need to accumulate karma, there is no good or bad. If one does not practice, even Vajrasattva will not be liberated, therefore the oral instruction depends on the degree of practice. After practicing, even if one commits the five heinous crimes, it is not obscured, and liberation is in this, therefore good and evil do not cause benefit or harm to the nature of awareness itself. Awareness, son of lineage, look at awareness, look intently! When seeing, the Buddha is oneself, there is no other than that, therefore it is a mistake to attach the name of Buddha to it. When awareness circulates in experience, when receiving the oral instruction of primordial Buddhahood, there is no hell, because it is primordially nonexistent. Attaching the name of hell to it is being carried away by demons.
Chinese
嗡！当觉性达到极限时，显示了既非成佛也非堕入地狱。因此，佛陀普贤王如来和地狱的法王，都是无自性的象征。特别是，显示了连微尘许的自性也不存在。此外，当觉性的自性加持显现时，在修持的时候，不可能在相续中生起分别念。当修持进步时，不可能从善念中生起恶念，而能掌控白色的一面。当修持达到极限时，无论善恶，都不会生起任何念头。本体也是无成的。因此，如果没有任何善恶，那就是大法身。仔细观察自己的觉性，觉性的本体是属于善的一方吗？是否属于可以被列举的十善，如听闻和讲述佛法等？是否属于应该积累的福德和智慧二资粮？那个本体是否属于应该修持的见、修、行三者？是否属于能够获得三身的果？当方法自然显现时，是否属于应该做的事情？因为没有文字，是否属于应该念诵的心髓？因为显现是自生的，是否属于应该建立的宫殿？因为身是自显的，是否属于应该观修的本尊？当方法自然显现时，是否属于应该供养和忏悔的主体？因为远离一切人，是否属于应该守护的誓言？因为远离戏论，是否属于应该讲述和开示的法？因为它不属于任何这些的本体，如果做了善事而成为散乱的因，因为对觉性没有丝毫的帮助，所以应该始终放下身语的活动，断绝善行，安住在觉性的状态中。因此，据说断绝善行就接近法界的智慧。此外，仔细观察觉性本身，觉性中是否已经成立了地狱等六道？是否已经成立了冷热等痛苦？是否已经成立了无明等错乱？是否已经成立了愚痴等五毒？是否已经成立了蕴、界和处？是否已经成立了根、境和识？是否已经成立了显现和不显现？是否已经成立了身语的罪业和异熟果？它不属于任何这些的本
English
Om! When rigpa reaches its limit, it is shown to be neither accomplished as a Buddha nor as a hell being. Therefore, the Buddha Kuntuzangpo and the Dharma King of Hell are both signs of no self-nature. In particular, it is shown that not even an atom of self-nature exists. Furthermore, when the blessing of the self-nature of rigpa dawns, when practicing, it is impossible for conceptual thoughts to arise in the continuum. When practice progresses, it is impossible for evil thoughts to arise from virtuous thoughts, and one has power over the white side. When practice reaches its limit, no thought arises, whether virtuous or evil. The essence is also unestablished. Therefore, if there is neither virtue nor evil, it is because it is the great Dharmakaya. If you look intently at your own rigpa, does the essence of rigpa abide on the side of virtue? Does it abide as the ten virtues that can be enumerated, such as listening and explaining the Dharma? Does it abide as the two accumulations of merit and wisdom to be accumulated? Does that essence enter into the three of view, meditation, and conduct to be practiced? Does it abide as the fruit of attaining the three kayas? When the method dawns naturally, does it abide in the power of action? Because there are no words, does it abide as the essence to be recited? Because appearance is self-arisen, does it abide as the palace to be created? Because the body is self-manifest, does it abide as the deity to be meditated upon? When the method dawns naturally, does it abide as the lord of offering and confession? Because it is separated from all people, does it abide as the samaya to be kept? Because it is free from elaboration, does it abide as the Dharma to be spoken and taught? Because it does not abide as the essence of any of these, if doing good becomes a cause of distraction, because it does not benefit rigpa even a little, one should always abandon the activities of body and speech, cut off virtuous activities, and abide calmly in the state of rigpa. Therefore, it is said that cutting off virtuous activities is close to the wisdom of the Dharmadhatu. Furthermore, look intently at rigpa itself, does rigpa have the six realms, such as hell, already established? Are sufferings such as heat and cold already established? Are delusions such as ignorance already established? Are the five poisons such as delusion already established? Are the skandhas, dhatus, and ayatanas already established? Are the faculties, objects, and wisdom already established? Are appearance and non-appearance already established? Are the sins of body and speech and their karmic results already established? It does not abide as the essence of any of these.