English
The nature of self-awareness is the appearance of emptiness and transformation. By abiding in itself, the impurities of habitual patterns are cleansed. The yogi is perfectly complete and clear, abiding in the state of the three bodies. Thoughts are naturally liberated, and wisdom is unerringly true. Thus, if one is unable to completely determine the self-character, the result of illusory appearances is the cause of the essence itself. One should contemplate that the mind of enlightenment naturally abides. The nature of the eight consciousness aggregates and their objects is primordially empty, clear, and inclusive of transformation. Because there is no error, one can infer the unconditioned nature. If the mistaken consciousness and its objects were true, then one should be liberated by it, but it is suffering. In the face of reason, the intention of the Victorious Ones, and the intention of the yogis, it is not found. It is also not found in the ultimate nature, so it can be inferred. The temporary illusory appearances, knowing objects by reason, although established, are not reasonable by definitive reason. Being reasonable in the face of illusion, it is certain to contradict reality. Like the illusion of perceiving a rope as a snake, the falsehood of conceptual words is removed by it, and one should abide in the experience of the ultimate self-awareness. Liberated from what is called characteristics and conventionality, the self-intelligence that has not abandoned all separation, everything is objectless, all-illuminating emptiness, but it is also just a verbal expression because it is needed. Thus. Furthermore, according to the capacity of intelligence, the way of measuring with two valid cognitions is also stated by the great teacher Manjushri Mitra: The meaning itself is free from elaboration and manifest, because the unseen other part is without a body, it is immeasurable by relying on signs, and the lineage possessing it is uniquely decisive. Elsewhere, even holding only the sign, one can enter all knowable things, but even in that, the heart is not seen, and the one who enters is self-aware wisdom, the knowable itself is a form, and it is unreasonable to be unrelated to consciousness, the self-nature's objects are all liberated, and the unmixed, complete, general aspect is measured. Lengthen and generate straight with the two, thinking and meditation, because its own nature is that, it will certainly not arise without pervasive connection, and mostly one must rely on it, in order to increase the power and ability of evil. Thus. The way of representing with sound is also stated in the "Lamp of Meditation Methods": What do you think its characteristics are like? Because nature is needed, it is named, because there is no fixed place in this direction, the experience of abiding there is the same as here. One's own characteristics cannot be expressed in words, like calling sugar sweet. However, in order to represent the meaning to the ignorant,
Chinese
专注于声音而生。 和谐而清晰，共同地。 因名声之声而显现执着。 若说，则知乐明无相。 将这些结合起来，让大家都知道。 第三个是：以慈爱彻底净化意义。 这表示意义是法性的道理。大慈爱如同法性之母，不舍弃轮回和涅槃的一切根本。由于意义法性无偏，所有执着于分别念的都从根本上清净，因此为了彻底净化，大悲心做什么呢？这表示没有能取和所取的道理。不像下乘那样，对众生的小小悲悯连微尘也不执着。阿底瑜伽的觉性是无所缘、无偏颇、无定准地生起的大悲心。因此，不像下乘那样，无论大小或执着什么都不做。以大而大的深奥。 这表示无二的道理。这被称为大圆满顿超的口诀。比显现、有、生起、愤怒更大的是法性涅槃，比那更广大深奥的是觉性，没有能取和所取。深奥的菩提心是唯一的明点。如果理解了它，轮回和涅槃就会同时解脱。功德无有任何赞叹。 这表示没有缺点和功德的道理。对于自己的觉性菩提心无所缘，圆满正等觉的佛陀的伟大功德，如相好、力量和无畏等等，没有可增加的，所以没有可赞美的优点，也没有因缺点而减少，所以没有可说的缺点。 第四个是：意义如是而不动。 这表示不动摇的理由。轮回和涅槃的根本是菩提心，谁也不能改变它。在如是之基，大自知的虚空中，无论好坏都不能动摇。因为平等性没有偏颇，好念头和坏念头都一样，证悟不能增加，所以不向上动。没有证悟也不会变坏，所以不向下动，而是不变地存在。无为而解脱也是解脱。 这表示无为的定
English
Focus on sound and arise. Harmonious and clear, in common. Manifest attachment through the sound of fame. If spoken, know bliss, clarity, and no characteristics. Combine these and make them known to all. The third is: With love, completely purify the meaning. This indicates that the meaning is the reasoning of the Dharma nature. Great love is like the mother of Dharma nature, not abandoning the root of all Samsara and Nirvana. Because the meaning of Dharma nature is impartial, all attachments to conceptual thoughts are purified from the root, so for the sake of complete purification, what does great compassion do? This indicates the reasoning of no object and no subject. Unlike the lower vehicles, the small compassion towards sentient beings does not even cling to a mote of dust. The awareness of Atiyoga is great compassion that arises without object, without bias, and without certainty. Therefore, unlike the lower vehicles, it does not do anything great or small, or cling to anything. With the great and vast profound. This indicates the reasoning of non-duality. This is called the direct leap of the Great Perfection. What is greater than appearance, existence, arising, and wrath is the Dharma nature Nirvana, and what is even more vast and profound than that is awareness, without object and subject. The profound Bodhicitta is the single Bindu. If it is understood, Samsara and Nirvana will be liberated simultaneously. Merit has no praise whatsoever. This indicates the reasoning of no faults and no merits. For one's own awareness, the Bodhicitta without object, the great merits of the perfectly enlightened Buddha, such as the signs and marks, powers, and fearlessness, etc., cannot be increased, so there is no good to praise, and there is no fault to be diminished, so there is no bad to say. The fourth is: Meanings as they are, do not move. This indicates the reason for immovability. The root of Samsara and Nirvana is Bodhicitta, and no one can change it. In the basis as it is, in the expanse of great self-awareness, neither good nor bad can move. Because equality has no bias, good thoughts and bad thoughts are the same, realization cannot increase, so it does not move upwards. Not realizing does not become bad, so it does not move downwards, but remains unchanged. Liberation through non-action is also liberation. This indicates the determination of non-action.
Chinese
宣说了要点。对于无为的十二法，在任运成就的三者中，清晰而不混杂地完全见到，如果没有无畏的见解，那么对于法就没有可做的。不超越它，在自性中解脱的禅修，以造作之法不能成佛。如是了悟后，远离取舍的行为，自然本性即使遮止也无法阻挡。对于无有自明执着的体验，让觉性随意而行。对于知晓基位自性的修正方法，不要视分别念为敌人。在自显中了悟，连根拔除二取执着的窍诀，不要改变五毒的颜色。对于脱离边执的束缚，不要取舍善恶。对于法性无偏的果，不要将不一致视为过失而抛弃。对于无勤觉性的誓言，不要依赖对治品相续。对于自然无作的利他事业，无论做什么，都让其自然涌现、空性中显现、自生自显、任运自成。对于无需修习的道，因为有去处和解脱处，所以不要有希望和恐惧。对于在无偏广大中了知的悟性，无论是否证悟都是解脱，因此要心安，这十二者，是在大圆满无为的虚空中反复思量。如《普贤王如来根本续》所说：无为之中谁安住，其身即是天人等，其意法性即佛陀，以此利益诸有情，不作勤作安乐住。如是宣说。像这样无有作为的意义，周遍存在于一切有情之中，所以是本初解脱。同样，由上师指示而证悟，从显现中也解脱，称为任运解脱。大圆满无为也是如此理解才行。否则，仅仅依靠口头上的夸耀，没有任何利益。《虚空大宝藏》中说：若未超离贪嗔境，执取能所为阶梯，欲求无偏之果者，如老狗追逐飞鸟般，甚深之意永不生。如是说。‘自生智慧无勤作’，这是宣说无因无缘的理由。因为觉性菩提心无因无缘，所以是自生智慧。因为无有东西方，所以是自生智慧。因为无有内外遮蔽，所以是自生智慧。因为从原始以来就是自生的，所以无需从他处勤作。
English
The key points are explained. Regarding the twelve aspects of non-action, seeing clearly and without confusion the three spontaneously accomplished aspects in their entirety, if there is fearless view, then there is nothing to do with the Dharma. Without transgressing that, meditation that liberates in its own place, one will not attain Buddhahood through contrived Dharma. Having realized that, actions free from acceptance and rejection, even if one tries to obstruct the natural arising, it cannot be obstructed. For the experience free from clinging to self-clarity, let awareness go wherever it pleases. For the methods of correction that understand the ground as its own nature, do not view conceptual thoughts as enemies. Realizing in self-appearance, the key instructions that uproot the clinging to duality, do not change the color of the five poisons. For the bonds that are free from clinging to extremes, do not accept or reject virtue and vice. For the result of the nature of reality that is beyond partiality, do not discard disagreements as faults. For the samaya of effortless awareness, do not rely on antidotes in the mindstream. For the uncorrected activities of naturalness, whatever actions are done, let them spontaneously arise, burst forth from the expanse, self-arise, self-manifest, and be self-liberated. For the ground and path without purification and progression, since there is a place to go and a place to be liberated, do not have hope and fear. For the level of understanding that knows in impartiality and vastness, whether one realizes or does not realize, it is liberation, therefore be at ease, and these twelve are to be contemplated in the expanse of the Great Perfection of non-action. As it says in the *All-Creating King*: 'Whoever abides in this non-action, their body is a god or a human, their mind is the Dharma-nature Buddha, thus benefiting all sentient beings, without effort or striving, they abide in bliss.' Thus it is said. The meaning of such non-action pervades all sentient beings, therefore it is primordial liberation. Similarly, when the lama points it out and one realizes it, it is liberated from manifestation, called spontaneous liberation. The Great Perfection of non-action should also be understood in this way. Otherwise, relying merely on verbal boasting is of no benefit. As it says in the *Vast Expanse*: 'Without transcending the realm of attachment and aversion, taking the grasped and the grasper as a foundation, desiring the impartial result is like an old dog chasing a bird. The profound meaning will never arise.' Thus it is said. 'Self-arisen wisdom without effort' indicates the reason for being without cause and condition. Because awareness, the mind of enlightenment, is without cause and condition, it is self-arisen wisdom. Because there is no east or west, it is self-arisen wisdom. Because there is no inner or outer obscuration, it is self-arisen wisdom. Because it is self-arisen from the very beginning, there is no need to exert effort from elsewhere.
Chinese
哦！也展示了解脱之后获得解脱的道路。这表明了本初解脱的伟大论证。那么，有人会认为这会变成没有穷尽的过失吗？如果在结尾处执着于过失，就会出现没有穷尽的过失。如果大圆满被确定为无边无际的知识，那么就不会有大的过失，即使这是期望之上的。因为象征的门没有关闭，轮回和涅槃的一切法，都在无为广大的状态中，在本初解脱的自性中，于唯一的明点中成佛。为了理解这唯一的意义，大婆罗门说：“完成事业的本尊啊！在您的面前，下定决心吧！”正如所说，上师必须展示象征的尺度。因此，独特的解脱之道也是合理的。在《奇妙》中说：“金刚萨埵我自身，也在金刚座上成佛。”第五个是，法性的明点，这是指无法被他人消除的境地。因为它是非造作且未经改变的，所以从一开始就存在，因此是法性。因为它不加造作地遍布一切，所以是明点。那么，例子、意义、推理、论证这四者是不同的吗？如果按照通常的解释来说，就是这样。但是，如果将口诀浓缩到意义上，那么所有的解释都将汇集到唯一的明点上。阻碍之处无需努力即可消除。关键是轮回和涅槃没有分别地被解开。根本的界限被切断于当下的显现。去处被放逐到法界之中，通过这五点来封印。第一点是，心性与广阔无垠相匹敌，因此感到安心。第二点是，乘不需要各自的努力和修行，因此感到安心。第三点是，下乘的道没有断除和获得，因此感到安心。第四点是，在未来的时间里，所有的希望、恐惧和悬崖都在同一时间被切断，因此感到安心。第五点是，道路没有走向歧途，不会在轮回中漂泊，因此感到安心。这是手印的特别之处，具有非凡的意义，是处所的精华。在《十部经》中说：“手印的确定是，心性圆满的精华，从一开始就是菩提之身，因此没有生灭，是本初大智慧之身，在不变的自性中，被称为手印。”因此，在所有情况下都应如此理解。现在是第二个部分。展示部分的意义。将器情建立为基础。