English
La. Self-awareness, clear light, has no clinging. Thus it is said. In short, all that exists within the realm of appearance, sound, and thought is a manifestation of mind, the mind that grasps the individual characteristics of all the phenomena of samsara. The Noble Hundred Thousand Verse Sutra also states: 'Mind has no mind; the nature of mind is clear light.' This indicates that the nature of mind, which transcends worldly mind and mental factors, has the same meaning as the previous statement. Furthermore, the Noble Jewel Heap Sutra states: 'It is also separate from mind, intellect, and consciousness, and does not abandon the state of samadhi. This is the inconceivable secret of the Tathagata's heart.' Thus it is said. The Noble Nagarjuna also said: 'Because there is no mind, there is no dharma; likewise, there is no body and no realm. Thus, the path of non-duality is thoroughly explained in that very place.' These extensive teachings refer to the awareness that transcends the mind. Such awareness, from beginningless time, has not been tainted in its own nature by any phenomena of samsara. Therefore, the cause of clinging to existence is exhausted, and it is primordially liberated. Without being altered by any antidote, whatever arises dissolves on its own, like a knot in a magical illusion, and it does not rely on anything else for liberation, so it is self-liberated. All of the eight consciousnesses, without subject and object, are naturally liberated in a single instant, like a great rock falling, so it is nakedly liberated. It does not abide in the three times or in any knowable object, so it is liberated at the end. Thus, abiding in the state of the four great liberations, one's own awareness, the self-born wisdom, must be identified as the special characteristic of this path. In order to realize it as it is, emptiness, the primordially pure, transforms awareness into freedom from elaboration, thereby exhausting the phenomena of emptiness, which is Trekchö; appearance, spontaneously present, clarifies the substantial into clear light, thereby exhausting the nature of appearance, which is Tögal. Among these, first, establishing the state of primordially pure, Trekchö, is the intention of this supreme vehicle. Awareness is the nature of being without bondage or liberation, the essence of being pure from the beginning, unaltered, not falling to any extreme, because one's own nature cannot be established as any kind of essence, not falling to any side, free from conceptual thought, beyond thought and expression, the naked, transparent awareness,
Chinese
空性本身，以及道路，无法用言辞和文字来表达，因此没有相状；从果的角度来说，没有希求和疑虑，因此没有愿望；从觉性的角度来说，圆满了菩提的功德，并且是光明自性的解脱三者的本体。对于觉性，观修、行持、果、证悟等，都以无分别的智慧所摄持的法，不会成就；看了也看不见；修了也无法证悟；行持也无益处；果也无法成就。因为没有这些，所以在地上修持，在道上行走，以及以果为目标，以及这些的次第，都是无法做到的。尊者萨惹哈说：唉呀！不要看因和果。事物产生的因和果是不存在的。如果瑜伽士的心被希望和疑虑所迷惑，那么俱生智就会被束缚在那里。唉呀！因为自性空，所以不要说可以修持它。如果认识到所修和能修二者，并且以二取之心认为能成佛，那么这个人就是自己给自己造罪。如此等等。有些人不理解这种情况，认为如果不积累因、生起次第等二资粮，就无法成就果的色身，等等，这是对甚深圆满次第的诽谤，是舍法的行为。如果这条道路上，诸佛的最终目标是法身，那么这是可以获得的。否则，经中说：凡以色身见我，以音声知我，是人行邪道，彼人不能见我。诸佛的法身。因此，金刚藏本来清净的觉性，就是习惯于原始法身的本来面目。从戏论的遮蔽中解脱出来，就像太阳自然显现一样。依靠八支的次第，仅仅由心的分别念所产生的有相次第，就像认为先清除遮蔽，然后才能看到太阳一样。因此，对于自生智慧，不要用分别的见、修、行、果来改造，而是安住于自性之中。觉性本身是广大的，不造作，不矫饰，不修持，不散乱，不迷惑。
English
Emptiness itself, and the path, cannot be expressed by words and letters, therefore it is without characteristics; from the perspective of the result, there is no hope or doubt, therefore there is no aspiration; from the aspect of awareness, it is the essence of the three liberations, complete with the qualities of enlightenment and the nature of luminous clarity. For awareness, practices such as view, meditation, conduct, result, and realization, all the dharmas gathered by non-conceptual wisdom, do not accomplish; one cannot see by looking; one cannot realize by meditating; one cannot benefit by practicing; the result cannot be achieved. Because these are absent, cultivating on the ground, walking on the path, aiming for the result, and the sequence of these, are all impossible. The venerable Saraha said: Alas! Do not look at cause and effect. The cause and effect of things arising do not exist. If the yogi's mind is intoxicated by hope and doubt, then the co-emergent wisdom will be bound there. Alas! Because it is devoid of inherent nature, do not say that it can be meditated upon. If one recognizes the object of meditation and the meditator, and thinks of attaining enlightenment with a mind of duality, then that person is committing sin against himself. And so on. Some people do not understand this situation and think that if they do not accumulate the two accumulations of cause, generation stage, etc., they will not be able to achieve the form body of the result, etc. This is slandering the profound completion stage, which is an act of abandoning the Dharma. If the ultimate goal of the Buddhas on this path is the Dharmakaya, then that can be attained. Otherwise, it is said in the sutras: Those who see me in form, and know me by sound, those people are on the wrong path, those people will not see me. The Dharmakaya of the Buddhas. Therefore, the vajra essence, the awareness of original purity, is to become accustomed to the way the primordial Dharmakaya is. Liberated from the obscurations of elaboration, it is like the sun naturally appearing clear. Relying on the sequence of the eight branches, the sequence of characteristics produced solely by the mind's conceptual thoughts, is like thinking that one must first clear away the obscurations before one can see the sun. Therefore, for self-arisen wisdom, do not modify it with conceptual view, meditation, conduct, and result, but rest in its own nature. That awareness itself is vast, uncreated, uncorrected, unmeditated, unscattered, and unconfused.
Chinese
而且，不加入思辨，赤裸裸地，松弛地自然安住，仅仅是给这种状态冠以“见”和“修”的名称而已。如《自生》中所说：“觉性远离戏论时，怎会有错乱与无明？智慧远离心识时，怎会有无明习气？”像这样，安住于本然状态，觉性大圆满的自性，未经改造的实相，直接、彻底地被认识，此时，能取与所取无法束缚。对于这种状态，不加入能修与所修的杂染，金刚大笑十二式等对此有详尽的阐释。如果对这条道路熟悉并稳固，最终会收摄于解脱之地——大圆满之中。四大粗大的微尘，转化为智慧的火焰，被净化，伴随着伟大的神变而融入。如果为了利益他人，被净化的微尘会化现为四种融合之相而存在。觉性则盘旋于法身的虚空之中，化身 непрерывно 地利益众生。二是确定任运自成之显现的脱噶诀窍。此外，彻却使所取的错乱显现，在无根无基的自性中解脱。而在这里，三界的显现全部解脱为觉性的自性光芒，五光的巨大明点，因此比前者更为殊胜。《泰经》中说：“此乃指示自性处，非由外缘而入，于原始与自然中，从境与识之显现，直接从各自之基解脱。” 尊贵的那若巴也说：“万物自性皆是法界之明点，为成办彼之方便，精要觉性自现时，边际之黑暗自然消。以此无作任运之成办，三界光明于心中成办。” 这段话简要地指出了虚空之显现，以及精要觉性金刚链成熟之究竟——法性穷尽之显现，使三界内外之诸法清净为光明的道路。对此，也应归纳为安住身体三要点，引导虚空三要点，显现对境三要点，并加以修持。后面的
English
Moreover, without engaging in speculation, nakedly, loosely, naturally abiding, merely giving this state the names of "view" and "meditation." As it says in "Self-Arisen": "When awareness is free from elaboration, how can there be confusion and ignorance? When wisdom is free from mind, how can there be ignorant imprints?" Like this, abiding in the natural state, the nature of the great Kadam, the unadulterated reality, is directly and thoroughly recognized, at which point, the apprehended and the apprehender cannot bind. For this state, do not add the defilements of the one who meditates and the object of meditation. The twelve great vajra laughs and so on explain this in detail. If one becomes familiar and stable on this path, one will eventually be gathered into the place of liberation—the great Kadam. The coarse particles of the four elements, transformed into the flames of wisdom, are purified, and dissolve along with great miracles. If it is for the benefit of others, the purified particles will manifest as the four blended aspects and remain. Awareness then swirls in the space of the Dharmakaya, and the Nirmāṇakāya continuously benefits beings. Second is the Tögal instruction for establishing the spontaneously accomplished appearances. Furthermore, Trekchö causes the deluded appearances of the apprehended to be liberated in the rootless and baseless nature. Here, all the appearances of the three realms are liberated into the self-radiance of awareness, the great bindus of the five lights, and are therefore more excellent than the former. The Talgyur says: "This is the instruction on the natural state, not entering through external conditions, in the original and natural state, from the appearances of object and consciousness, directly liberated from their respective bases." The venerable Naropa also said: "The nature of all things is the bindu of the Dharmadhatu. As a means of accomplishing that, when the essential awareness arises, the darkness of the edges naturally disappears. With this unmade, spontaneously accomplished accomplishment, accomplish the luminosity of the three realms in your heart." This passage briefly points out the appearances of space, and the ultimate maturation of the essential awareness, the vajra chain—the appearances of the exhaustion of Dharmata, purifying the inner and outer phenomena of the three realms into luminosity. For this, one should also summarize it into the three key points of abiding in the body, the three key points of guiding space, and the three key points of appearing objects, and practice them. The latter
Chinese
如果将这些分为四种灯，即油脂水的灯、觉性虚空的灯、明点空性的灯、智慧自生的灯。第一种是显现之门，为了见到觉性光芒在外境之路；第二种是内境显现于外的光芒显现之基；第三种是显现之相，作用之所依；第四种是清澈无境显现的觉性，胜观的实相无谬误。这些的差别是，在《自生》中说：在虚空空性的坛城中，无造作的四种灯，以不间断之义而显明。觉性虚空的灯是，在虚空空性的中央，虚空之自性光的身，不间断无断绝而显明，具足五种智慧之意身，如念珠般显现。那也是去和来，动和闪烁。在觉性虚空的灯中，放入觉性而不动，是证悟不变的极好阐述。智慧自生灯是，断除一切增益，明点空性的灯是，无勤任运而生起，油脂水之灯，如果观看它而不散乱，则说是达到究竟的禅修之量。如是，以胜观之觉性观看金刚念珠，以串习的次第通达四种显现，以法性现前开启净土之门。从那之后，明点接近成熟为身是证悟增上化身，成熟为身是觉性圆满报身，之后一切显现清净于一个大明点的坛城中，由分别念所假立的一切法全部耗尽，连执着法性也耗尽，从而见到法身的显现。在《现观庄严论》中说：以现见法性，超越意识分别的边际，以证悟增上，错觉的显现消失，中阴的智慧现前。以觉性圆满的显现，超越证悟三身的道相，以法性耗尽的显现，断绝三界轮回的相续。如是说。明点成熟为身之理，与时轮金刚中也有相似的阐述。