Chinese
从一开始就解脱了，因此不需要再次解脱，而是通过智慧，不执着于努力的终点，才能心安。因此，自生的智慧，以及从其力量中显现的游戏，所有显现和执着，都要明白从一开始就解脱了，无根无基，无有显现空性的自性，显现解脱无别，不作扬弃取舍的修饰而安住，例如水月显现和消失没有差别一样，除此之外，对于以前没有解脱的，后来也没有解脱的把握，要在自心中调整。在见地上说：道路的修饰在哪里呢？对于本来解脱的法身，见修行是束缚的绳索。对于本来解脱的无边广大，执着于一方是迷惑的道路。如是说，在《大海虚空光明》中说：不舍痛苦，解脱为五身。不舍三毒，解脱为身语意。无明解脱为大智慧。不舍盖障，解脱为大光明。不舍分别念，解脱为大法性。不舍众生，解脱为大佛。不舍轮回，解脱为大涅槃。不舍显现，解脱为大刹土。不舍内外，解脱为无处。不舍好坏，解脱为无有取舍。不舍能取所取，解脱为无有分别。事物的本性实相是，没有说通过修饰可以成就，事物不存在，本来就解脱。通彻广大，本来就解脱。又如《虚空光明》中说：从空性中生起一切，在空性中解脱。从无有中生起各种各样，在无有中解脱。突然生起的意念，生起多少就解脱多少。猛然产生的念头，在心要中解脱。三界众生，身语意三者，三世诸佛，解脱为身语意。不是通过希求努力修持而解脱，而是从一开始就没有舍弃，不住而解脱。又如在见地上说：在本初解脱的广大中显现，努力修持是迷惑的道路。因此，没有将体性等的本初解脱的要点运用上，而是努力修持，就像白色的法之云遮蔽了太阳一样，对于寻求东方的意义，舍弃了面向东方而行，却向西走一样，没有意义。因此，本初解脱原封不动安住，这个要点非常深奥，在斩断错觉显现的光明剃刀续中，例如
English
From the very beginning, it is liberated. Therefore, there is no need to liberate again. Through wisdom, without clinging to the end of effort, one can have peace of mind. Therefore, the self-born wisdom, and the play that arises from its power, all appearances and attachments, knowing that they are liberated from the beginning, are without root or basis. The self-nature of emptiness without appearance, arising and liberation are inseparable. Abiding without artificiality, without acceptance or rejection, just as the appearance and disappearance of a water moon are no different. Other than that, for what has not been liberated before, there is no certainty of liberation later. One must adjust this in one's own mind. In terms of view: Where is the adornment of the path? For the Dharmakaya that is liberated from the beginning, view, meditation, and action are the ropes of bondage. For the great liberation that is without limit, clinging to one side is the path of delusion. Thus it is said, in "The Vast Expanse of Clear Light": Without abandoning suffering, liberated into the five bodies. Without abandoning the three poisons, liberated into body, speech, and mind. Ignorance is liberated into great wisdom. Without abandoning obscurations, liberated into great clear light. Without abandoning conceptual thought, liberated into great Dharmata. Without abandoning sentient beings, liberated into the great Buddha. Without abandoning samsara, liberated into great nirvana. Without abandoning appearances, liberated into the great pure land. Without abandoning inner and outer, liberated into the unlocalized. Without abandoning good and bad, liberated into non-acceptance and rejection. Without abandoning grasping and being grasped, liberated into non-differentiation. The nature of things as they are is that it was not said that it can be accomplished through artificiality. Things do not exist, they are liberated from the beginning. Thoroughly vast, liberated from the beginning. Furthermore, in "The Vast Expanse of Clear Light" it says: From emptiness, all arises, liberated into emptiness. From non-existence, various things arise, liberated into non-existence. Sudden thoughts, as much as they arise, are liberated. Suddenly arising thoughts, liberated into the essence. The three realms of sentient beings are body, speech, and mind. The Buddhas of the three times are liberated into body, speech, and mind. It is not liberated through desire, effort, and practice, but from the very beginning, without abandoning, it is liberated without abiding. Furthermore, in terms of view, it says: In the vastness of primordial liberation, to make effort and practice is the path of delusion. Therefore, without applying the key points of primordial liberation of characteristics, etc., but making effort and practice, it is like the white clouds of Dharma obscuring the sun. For seeking the meaning of the east, abandoning going towards the east, but going west, it is meaningless. Therefore, this primordial liberation left as it is, this key point is extremely profound. In the lineage of the razor that cuts through deluded appearances and illuminates appearances, for example,
Tibetan
དོན་ཡོད་ལམ་ཞུགས་ན༔ ཤར་ན་དོན་ཡོད་ནུབ་ལ་ཕྱིན༔ ནུབ་ཀྱིས་ཤར་གྱི་དོན་མི་འགྲུབ༔ ལམ་རྒྱུས་མི་ཤེས་འཁྲུལ་པ་འབྱུང་༔ ཞེས་པ་ལྟར་རོ༔ འཇམ་དཔལ་ཡང་ཏི་ནག་པོ་ལས༔ ཐམས་ཅད་ཡེ་གྲོལ་བསྟན་པ་ལ༔ ཡང་ཏི་ནག་པོ་འབྲུ་གཅིག་ཤར༔ བྱིན་གྱིས་བརླབ་ཀྱི་བྱུང་བ་ཡི༔ འབྲས་བུ་ཡེ་གྲོལ་རྒྱུད་ཆེན་ལ༔ ངང་ངམ་ཤུགས་ཀྱིས་ཤར་བའོ༔ ཞེས་སོ༔ འདི་ནི་ལྟ་བའི་ངོས་ནས་ཡེ་གྲོལ་ཡིན་པའི་རྗེས་སུ་འཇོག་པས་ཕྱིར་ཡེ་གྲོལ་ཆེན་པོའི་དབང་གི་ཉམས་ལེན་ནོ༔ གཉིས་པ་མཐའ་གྲོལ་ཆེན་པོའི་དགོངས་པ་ནི༔ ཡོད་པ་དང་མེད་པ༔ གཉིས་གཉིས་མིན་གང་དུའང་རིག་པའི་ངོ་བོ་གྲུབ་པ་མེད་པ་དང་༔ དེའི་རྩལ་ལས་བྱུང་བ་ཐམས་ཅད་ཀྱང་མཐའ་ལས་གྲོལ་ཟིན་པས༔ ད་ལྟ་བསྒོམ་པའི་དུས་སུའང་གང་དུའང་ལྟོས་མི་འཆའ་པར་འདི་ཡིན་མིན་གྱི་རྩིས་གདབས་མི་སྤྲོ་བར་ཆོས་ཉིད་རང་ལ་ཤར་བ་ཉིད་བསྒོམ་མི་བསྒོམ་གྱི་སྤྲོས་པ་དང་བསྡུ་བ་སོགས་དམིགས་པའི་འཛིན་སྟངས་ཐམས་ཅད་དང་བྲལ་བར་ཅོག་གིས་བཞག་པ་སྟེ་སྣང་རིག་མཐའ་གྲོལ་ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་རང་ལ་རྙེད་པ་ཡིན་ནོ༔ དེ་ཡང་མཐའ་གྲོལ་གྱི་དགོངས་པའི་ངོ་བོ་རིག་པ་རང་བྱུང་གི་སངས་རྒྱས་རང་ངོ་ཅེར་གྱིས་མཐོང་བས་རྩལ་གཞི་ཐིམ་མཐའ་གྲོལ་དུ་དག་པ་ཤུགས་ལས་འབྱུང་བར་འགྱུར་རོ༔ མུ་ཏིག་ཕྲེང་བ་ལས༔ འབད་པས་གྲོལ་བ་མ་ཡིན་ཏེ༔ ཡེ་ཉིད་ནས་ནི་གྲོལ་བར་གནས༔ ཞེས་གཞི་ལྟ་བ་མཐའ་གྲོལ་ཆེན་པོ་བསྟན༔ ཉི་ཟླ་བཀོད་པ་ལས༔ དངོས་པོར་སྣང་བའི་ཆོས་རྣམས་ལ༔ མིང་མེད་མཐའ་སྟོང་གྲོལ་བར་བཞག༔ དབང་པོ་འབྲིང་གིས་འདི་ལྟར་ཤེས་པར་བྱ༔ བྱར་མེད་གཏད་མེད་མཐའ་ལས་གྲོལ་བར་བསྟེན༔ ཞེས་ལམ་བསྒོམ་པ་མཐའ་གྲོལ་ཆེན་པོ༔ དེ་ལྟར་བསྒོམ་པས་རིག་པ་མཐའ་གྲོལ་ཀུན་ཏུ་བཟང་པོ་རང་ལ་རྙེད་པ་ནི་འབྲས་བུ་མུ་མེད་མཐའ་སྟོང་རྟོགས་པར་བཞག་སྟེ༔ ཉི་ཟླ་བཀོད་པ་ལས༔ ཡེ་ཤེས་ཉི་མ་ཤར་བས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ མ་རིག་གཏི་མུག་སངས་བས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ དུག་ལྔ་རང་སར་གྲོལ་བས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ འཁྲུལ་སྒོ་འཁྲུལ་སྣང་མེད་པས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ སྣང་སྟེ་གྲུབ་པ་མེད་པས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ རིག་ཀྱང་ངོས་བཟུང་མེད་པས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ སེམས་ཀྱང་དངོས་གཞི་མེད་པས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ སྣང་བ་རང་སོར་བཞག་པས་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ རིག་པ་མིང་མེད་རིག་མེད་མུ་མེད་མཐའ་སྟོང་རྟོགས༔ ཞེས་སོ༔ འདི་ནི་བསྒོམ་པ་ཐམས་ཅད་ཀྱི་མཆོག་སྟེ༔ རྒྱལ
Chinese
若入歧途，东有其用却向西行，西行不能成办东之用，不识路途生错谬，如是说。吉祥文殊黑扬底中说：一切皆是本初解脱之教法中，黑扬底精要一字生起，乃是加持之所生，本初解脱之果于大传承中，自然而然生起。如是说。此乃于见解之层面安住于本初解脱之后，故为本初大解脱之灌顶修持。第二，大边解脱之意为：有与无，二二非二任何处，觉性之自性皆无成立，且彼之功用所生一切亦皆已从边解脱，故今于修持之时亦不依赖任何处，不作此是彼非之计较，于法性自现安住，即是修与不修之戏论，以及收摄等，远离一切所缘之执着，坦然安住，即是显现与觉性边解脱普贤王如来之意于自心获得。是又，边解脱之意，觉性自生之佛陀，赤裸裸见自面，故功用与基融，清净于边解脱，自然而然生起。牟提珠鬘中说：非由勤作而解脱，乃是本初即安住于解脱。如是宣说基见边解脱。日月庄严经中说：于显现为实有之诸法，安立为无名边空解脱。中根者应如是知晓，依止无作无托边解脱。如是宣说道修边解脱。如是修持，觉性边解脱普贤王如来于自心获得，即是果无量边空证悟安立。日月庄严经中说：以智慧日升起，证悟无量边空。以遣除无明愚痴，证悟无量边空。以五毒于自处解脱，证悟无量边空。以无有错谬之门与错谬之显现，证悟无量边空。以显现却无成立，证悟无量边空。以觉知却无执取，证悟无量边空。以心亦无实体，证悟无量边空。以安住显现于自位，证悟无量边空。以觉性无名无觉，证悟无量边空。如是说。此乃一切修持之顶巅，
English
If you enter the wrong path, if there is a purpose in the east but you go to the west, the west will not accomplish the purpose of the east, and confusion will arise from not knowing the way. As it is said. In the Black Yamantaka of Manjushri, it says: In the teaching that all are primordially liberated, the single essence of the Black Yamantaka arises, it is the origin of blessings, and the fruit of primordial liberation arises naturally in the great lineage. So it is said. This is the practice of the empowerment of the great primordial liberation, because it follows the view that is primordially liberated. Secondly, the intention of the great liberation from extremes is: that the essence of awareness is not established in any of existence and non-existence, neither of the two, and that all that arises from its power is already liberated from extremes. Therefore, even in the time of meditation, one should not rely on anything, nor should one engage in the calculation of this or that, but abide in the self-appearance of reality itself, free from the elaboration of meditating or not meditating, and from all grasping at objects such as gathering and so on, and rest in stillness. This is to find the intention of Samantabhadra, the liberation from extremes of appearance and awareness, in oneself. Moreover, the essence of the intention of liberation from extremes is that by seeing the self-face of the self-arisen Buddha of awareness nakedly, the power and the base dissolve, and purification into liberation from extremes arises naturally. In the Garland of Pearls it says: It is not liberated by effort, but abides in liberation from the very beginning. Thus, the basis, the view, the great liberation from extremes is taught. In the Arrangement of the Sun and Moon it says: In the phenomena that appear as real, it is established as nameless, empty of extremes, and liberated. Those of middling faculties should understand this: rely on the liberation from extremes that is without action and without reliance. Thus, the path, the meditation, the great liberation from extremes is taught. By meditating in this way, finding the awareness, the liberation from extremes, Samantabhadra in oneself is to establish the fruit as realizing the infinite, empty of extremes. In the Arrangement of the Sun and Moon it says: By the rising of the sun of wisdom, realize the infinite, empty of extremes. By dispelling the ignorance of delusion, realize the infinite, empty of extremes. By the liberation of the five poisons in their own place, realize the infinite, empty of extremes. By the absence of the door of delusion and the appearance of delusion, realize the infinite, empty of extremes. By appearing but without establishment, realize the infinite, empty of extremes. By knowing but without grasping, realize the infinite, empty of extremes. By the mind also being without substance, realize the infinite, empty of extremes. By leaving appearances in their own place, realize the infinite, empty of extremes. By awareness being nameless and without awareness, realize the infinite, empty of extremes. So it is said. This is the supreme of all meditations,