Chinese
以不颠倒的方式，即是空性。其他事物的空性，无论是如来出世还是不出世，诸法的法性本来就存在，即存在、法界、法不改变、如是、不颠倒的如是、非异如是、真实的边际，这些即是以此空。那是其他的方面。此处应将四种空性包括在内，即取为十六空性。从魔的清净中，足自身等。其中，蕴魔是执持梵天的形象。烦恼魔是夜叉的形象。死主的魔是阎罗王的形象。天子魔是自在天的形象。因此，从四魔中获得彻底胜利的清净，即是四足的彻底清净。诸等的词语是多数的词语。八解脱的面容自身等。所谓八面的清净即是解脱。其中，八解脱是：观有色者，以及观色时脱离青色、黑色等，是第一解脱。内心具有无色之想，而外面的色如先前一样，这是第二解脱。这些也是以二者的事物，是无事物的自性，即脱离青色等，在欲中行持。第一禅的处所等，如颜色和贪著等数量一样，是第一禅和第二禅的对治，其他的处所不是。解脱白色且美好的身体的现前，知晓后安住，这是白色解脱，即第四禅，是第三解脱。对此是，显现且明亮之自性，非是不善之自性，乃是善之相貌。四种无色解脱，这些是善且等持，以无色而获得解脱之名，并非与烦恼等持，如死亡、有等。灭尽想和感受是第八解脱，是灭尽的等持，灭尽想和感受是
English
Emptiness is the way that is not inverted. The emptiness of other things, whether the Tathagatas appear or not, the Dharma-nature of all Dharmas exists from the beginning, that is, existence, the realm of Dharma, the unchanging Dharma, suchness, non-erroneous suchness, non-other suchness, the true limit, these are empty by this. That is the other aspect. Here, the four emptinesses should be included, that is, taken as the sixteen emptinesses. From the purity of the demons, the feet themselves, etc. Among them, the skandha demon is the one who holds the form of Brahma. The klesha demon is the form of a yaksha. The demon of the Lord of Death is the form of Yama. The son of the gods demon is the form of Ishvara. Therefore, the purity of complete victory over the four demons is the complete purity of the four feet. The word "etc." is the word of the majority. The faces of the eight liberations themselves, etc. The purity of the eight faces is liberation. Among them, the eight liberations are: to contemplate the one with form, and to contemplate form while being free from blue, black, etc., is the first liberation. To have the thought of formlessness internally, while the external form is as before, this is the second liberation. These are also with the things of the two, it is the nature of non-things, that is, to be free from blue, etc., and to practice in desire. The places of the first dhyana, etc., like the number of colors and attachments, are the antidotes to the first and second dhyanas, other places are not. The manifestation of the liberation of the white and beautiful body, knowing and abiding, this is the white liberation, that is, the fourth dhyana, is the third liberation. For this, the nature of appearing and being clear, is not the nature of non-virtue, but is the appearance of virtue. These four formless liberations are virtuous and equalized, and the name of liberation is obtained by formlessness, and it is not equalized with afflictions, such as death, existence, etc. The cessation of thought and feeling is the eighth liberation, which is the samadhi of cessation, the cessation of thought and feeling is
Chinese
无有障碍也。四种解脱是空性，无相，无愿，以及自性光明之体性。所说地界等之清净，是说“地是”等等。所说烦恼之清净，是金刚持，即无我。那也是嗔恨，因为是嗔恨的自性。有些地方说是轮，那时是无我母坛城的轮，即坛城之主母之义。谗言是这样，也是在自己利益方面一致而加以区分的言辞，其自性是谗言。秘密的gauri（梵文：gauri，意为白色、光辉），是安住于内部脉动者。愚痴是没有分别。因此，也当次第观无我母，水母，金刚母所分别的嗔恨，贪欲，嫉妒，谗言和愚痴。像这样，以生起之天神形象，以蕴等使蕴清净，如是宣说，如“以此”等等，蕴即是集合，是蕴等之集合之义。蕴等之体性是轮回。若问以此如何解脱？答曰：如“凡诸”等所说，系缚是系缚者，从系缚解脱即是从束缚中解脱。如何解脱？如“世间”等所说，解脱是从所知障的执着中解脱。从何处解脱？即从与生俱来的那个无明本身解脱。进入那真实性，以轮回本身为所修而得解脱。如是说。“彼性全舍终不得成就”，意思是，不得成就，是因为舍弃了那真实性。归纳所说胜义之清净，如“因此”等等，因为一切自性清净，即这些蕴等等。因此，蕴等等不是胜义，是这样联系的。 如何阐明那些名称呢？答曰：心的清净，即心本身显现为彼彼之自性。
English
Without obstruction. The four liberations are emptiness, signlessness, wishlessness, and the nature of self-luminous essence. The purification of the earth element, etc., is spoken of as "earth is," and so on. The purification of afflictions is spoken of as Vajradhara, which is selflessness. That is also hatred, because it is the nature of hatred. In some places it is said to be a wheel, at that time it is the wheel of the selflessness mother mandala, which means the chief mother of the mandala. Slander is like this, it is also a word that distinguishes those who are consistent in their own interests, its nature is slander. The secret Gauri (Sanskrit: gauri, meaning white, radiant) is the one who dwells in the inner pulse. Ignorance is non-discrimination. Therefore, one should also view in sequence the selflessness mother, the water mother, and the vajra mother's distinctions of hatred, greed, jealousy, slander, and ignorance. Like this, with the form of the deity generated, the aggregates are purified by the aggregates, etc., as spoken of, such as "by this," etc., aggregate means collection, it means the collection of aggregates, etc. The nature of the aggregates, etc., is samsara. If asked how to be liberated by this? The answer is: as spoken of in "all those," etc., bondage is the one who binds, liberation from bondage is liberation from being bound. How is it liberated? As spoken of in "world," etc., liberation is from the clinging of the obscuration of knowledge. From where is it liberated? It is from that very ignorance that is born together. Entering that reality, liberation is attained by meditating on samsara itself as the object of practice. Thus it is said. "That nature completely abandoned, one will never attain accomplishment," meaning, one will not attain accomplishment because one has abandoned that reality. Summarizing the spoken of ultimate purification, such as "therefore," etc., because all is naturally pure, that is, these aggregates, etc. Therefore, the aggregates, etc., are not ultimate, it is connected in this way. How are those names clarified? The answer is: the purification of mind, that is, the mind itself appears as the nature of this and that.
Tibetan
སྟེ། བག་ཆགས་ཀྱིས་དཀྲིས་པའི་ཕྱིར་རོ། །དེ་སྐད་དུ་ཡང༌། ཇི་ལྟར་བྱིས་པས་རྣམ་བརྟགས་པས། །ཕྱི་རོལ་དོན་དུ་ཡོད་མ་ཡིན། །བག་ཆགས་ཀྱིས་ནི་དཀྲུགས་པའི་སེམས། །དོན་དུ་སྣང་བ་རབ་ཏུ་བྱུང༌། །ཞེས་པ་དང༌། གང་ཕྱིར་བསྒོམ་པ་གང་གང་གིས། །མི་རྣམས་ཡིད་ནི་ཡང་དག་སྦྱོར། །དེས་ན་དེ་ཡི་རང་བཞིན་འགྱུར། །སྣ་ཚོགས་གཟུགས་ཅན་ནོར་བུ་བཞིན། །ཞེས་པའོ། །ཡང་ན་ཇི་ལྟར་སྣང་བ་དེ་བཞིན་དུ་གཟུགས་ལ་སོགས་པ་འདི་རྣམས་ཡོད་པ་མ་ཡིན་ཏེ། འོན་ཀྱང་སེམས་རྣམ་པར་དག་པ་སྟེ། སེམས་ཙམ་ཉིད་ཀྱི་རང་བཞིན་ཞེས་པའི་དོན་ཏོ། །རྣམ་པར་དག་པའི་སྒྲ་ནི་དོན་མང་པོའི་ཚིག་སྟེ་རྣམ་པར་དབྱེ་བ་མ་བྱས་པའོ། །དེ་དག་གི་དོན་ཉེ་བར་བསྡུ་བ་གསུངས་པ། དག་ཅེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། གང་གི་རང་བཞིན་དག་པ་ནི་དག་པའི་རང་བཞིན་ཏེ། དེ་ལྟ་བུའི་འགྲོ་བའི་རང་བཞིན་དེ་ནི་རང་བཞིན་དག་པའི་འགྲོ་བ་ཞེས་པ་སྟེ། དག་པའི་རང་བཞིན་གྱི་འགྲོ་བ་ནི་ཚིག་གི་དོན་ཏོ། །འགྲོ་བ་རྣམ་པར་དག་པའི་རང་བཞིན་དུ་ཤེས་པ་ནི་ངས་ཤེས་པ་སྟེ། སེམས་རྣམ་པར་དག་ཅེས་པ་ནི་ལྷག་མའོ། །དེ་ལྟར་བསྟན་པའི་ང་རྒྱལ་དེ་བཞིན་དུ་སྒྲུབ་པ་པོ་གཞན་གྱི་བློས་ཀྱང་བྱ་ཞེས་དགོངས་སོ། །དེ་དག་ནི་དགྱེས་པའི་རྡོ་རྗེའི་རྣམ་པར་འགྲེལ་པ་ལས་རྣམ་པར་དག་པའི་ལེའུ་སྟེ་དགུ་པའོ།། །། དགུ་པ། རྣམ་པར་དག་པའི་ལེའུ།
Chinese
是，因为为习气所缠绕的缘故。也如是说：如孩童般分别时，外境实物并不存在。心被习气所扰动，显现为实物。又说：无论以何种禅修，人们的心都能正确结合。因此，它的自性会改变，如具有各种形状的珍宝。或者说，如所显现的那样，色等这些并非真实存在。然而，心是完全清净的，是唯心自性的意思。清净的词语是具有多种含义的词，是没有分别的。归纳这些含义，说了“清净”等，凡自性清净者，即为清净的自性。如此这般的行之自性，即为自性清净的行，清净自性的行即是词的含义。知晓行是完全清净的自性，即我知晓，心完全清净是剩余的部分。如此所示的慢心，其他修行者的智慧也应如此行持。这些是喜金刚释中清净品第九品。 第九品，清净品。
English
It is because it is entangled by habitual patterns. As it is also said: When discriminated like a child, external objects do not exist. The mind, disturbed by habitual patterns, appears as objects. It is also said: By whatever meditation, the minds of people are correctly joined. Therefore, its nature changes, like a jewel with various shapes. Or, as it appears, these forms and so on are not truly existent. However, the mind is completely pure, meaning it is the nature of mind-only. The word "pure" is a word with many meanings, it is without differentiation. Summarizing these meanings, it is said "pure" and so on, whoever's nature is pure is the nature of purity. Such a nature of going is called the going of pure nature, the going of pure nature is the meaning of the word. Knowing that going is the nature of complete purity, means I know, the complete purity of mind is the remainder. The pride shown in this way should also be practiced by the wisdom of other practitioners. These are the ninth chapter, the chapter on purity, from the commentary on the Hevajra. Ninth Chapter: The Chapter on Purity.