English
That which can be liberated is: We are all ultimately heroes. If I, the most insignificant one, possess all the power of all afflictions, won't you destroy yourselves by increasing your strength and the power of your abilities, and by destroying yourselves with all sharp weapons? Therefore, abandon that evil realm, the basis of hell, and go to the island of great bliss and preciousness! Having said this, he shattered the tightly closed door, which is the ego-grasping, swept away the clinging to the appearance of self and other in the six realms of samsara, and through effortless bliss, eliminated poverty, the disease of effort, and all the inauspiciousness of partiality. He obtained and enjoyed the precious jewel of self-awareness, the king of power, the Sambhogakaya. The victory banner of self-arisen awareness-wisdom, indestructible like a vajra, was perfectly erected. At that time, everyone became a great hero, and because there was no disharmony, the term "hero" also dissolved on its own, and through realizing unexpressed, self-arisen, self-manifestation, in the great bliss of self-awareness, they remained in a state of primordial clarity, impartiality, and vast pervasiveness. As it is said in the Secret of Wisdom: The mandala of the secret of wisdom, even though hidden in nine veils, is seen by the illuminating lamp. Primordial clarity is vast and impartial, without inner or outer, it is clear to all. And as it is said in the Space of View: Self-awareness is manifest, ego-grasping is the greatest affliction. Like a lion, without thinking about awareness in any way, when the great bliss of self-awareness arises, certainty dawns. The Sambhogakaya naturally abides, therefore it is established. And as it is said in Precious Light: The lotus of the heart is precious, in the five mandalas of luminous awareness, the five afflictions such as attachment, are seen at the ultimate final moment. At the time of whatever arises, one does not examine the object, does not reject it, but rests in its own nature. Secondly, to show the meaning of complete non-duality and spontaneous liberation through the direct experience of yoga. It is explained by three and a half verses such as "three arising from one." As it is said in the Root Tantra of the Great Sound Transcendent: The beginning of samsaric beings is from the indivisible, uncreated nature, the object of clinging arises, from conceptual clinging, difference appears. And so on. As it is said, not recognizing the basis of delusion, the nature of oneself, on a single bindu, in three ways of arising
Chinese
由於從最初開始，七種識的集合擾亂了心續，因此，本來像清澈海洋般存在的基礎，被習氣的污垢所玷污，由於結合轉化為意義的阿賴耶識的力量，在輪迴的輪迴中漂泊。在《智慧秘密》中說：「無為的壇城三座，本來無勤任運成就，智慧之日的精華升起，自明黑暗本來清淨。」又，在《見之界》中說：「自覺空性具有化身的形相，安住於本性，習氣的污垢基礎清淨，瑜伽極其圓滿明晰三身，分別自解智慧不謬誤。」又，在《珍寶光芒》中說：「秘密的蓮花是法身，無造作自明離能所取，圓滿的受用是安樂身，化身對任何都不執著，無別的覺性安住於一。」又說：「證悟不是從他處而來，自生精華無始，離戲論如虛空般，具有勝者的身和自性。」如是說，化身是根識的顯現，如清澈的水晶；法身是意識的顯現，如吉祥的水晶；報身是自覺的顯現，如珍寶自在王。如是三者依次將大海的污濁轉化為乳汁的本質，如甘露清澈澄明的境界。七種識以三種相遇的方式證悟的本性，即菩提心，在唯一的明點中極其圓滿，以普明瑜伽的顯現，通透無礙地見到。習氣的基礎，結合轉化為意義的阿賴耶識，在自性中解脫，三身無別，圓滿的自性身顯現，智慧無障礙地明晰。名言上稱之為無造作、任運成就、覺性自明，這是為了表示本性的本質，因需要而安立，但其意義並非共同存在，而是獨自存在，因此並非如字面意思。在《中觀根本慧論》中說：「無所取的顯現中，生起無執著的心，以無分別的眼睛看見，從無自性的道路引導，置於無見修的基礎上，無為無勤的果
English
Since the beginning, the collection of the seven consciousnesses has disturbed the mindstream, so the very foundation that exists like a clear ocean is defiled by the impurity of habitual patterns, and due to the power of the combination maturing into the alaya of meaning, one wanders in the wheel of delusion. In the Wisdom Secret it says: "Three mandalas of no action, Primordially spontaneously accomplished without effort, The essence of the sun of wisdom dawns, Self-illuminating darkness is primordially pure." Also, in the Space of View it says: "Self-aware emptiness has the form of emanation, Abiding in its nature, the foundation of habitual impurity is purified, Yoga is exceedingly complete, clear, the three kayas, And conceptual thought is self-liberated, wisdom is unerringly appropriate." Also, in Precious Light it says: "The secret lotus is the dharmakaya, Unfabricated, self-illuminating, free from grasping and being grasped, The enjoyment of completion is the sambhogakaya, The nirmanakaya is not identified with anything, Undifferentiated awareness abides in one." And it says: "Realization does not come from elsewhere, Self-arisen essence is without beginning, Free from elaboration, like the sky itself, Possesses the nature of the victorious ones." As it is said, the nirmanakaya is like a clear crystal, the manifest gem of the senses; the dharmakaya is like an auspicious crystal, the manifest gem of the mind; and the sambhogakaya is like the king of power, the precious gem of self-awareness. Like the great ocean's turbidity being transformed into the essence of milk, into a clear and limpid realm of nectar. The very nature of realization through the three encounters with the seven consciousnesses, that is, bodhicitta, is exceedingly perfected in the single thigle, and through the manifestation of all-illuminating yoga, it is seen as thoroughly unobstructed. The basis of habitual patterns, the alaya of meaning that combines, is liberated in its own place, and the three kayas are indivisible, the fully complete nature-kaya arises, and wisdom is clearly unobscured. In terms of conventional language, it is called unfabricated, spontaneously accomplished, and self-illuminating awareness, and this is because it is necessary to represent the essence of the state, and it is established out of necessity, but its meaning does not exist in common, but exists uniquely, so it is not according to the literal meaning. In the Madhyamaka-karika it says: "In the appearance without grasping, The mind without clinging arises, Seen by the eye without discrimination, Guided from the path without inherent existence, Placed on the basis without view or meditation, The fruit of no action, without effort.
Chinese
像草一样卷起来。这里没有现象的边际。像这样说了很多。像这样，即使各自的表达方式不同，本体也无差别地解脱，因此见到离边的圆满状态。从那上面上升，也成为天空没有痕迹的顶峰，因此到达了终点。因此，在那里面说：此外，法性的本体，从自性中成为本体。因为显现的方式不一定是一种，所以进入的道路也各不相同。通过认识、了解和解脱的见地，从进入、了解和习惯中，从认识本体中产生自本体，是信任的终点。通过决断而进入坚定。像这样，从三种的确定中，本体圆满而因停止。此外，宣说自性法性。这种不一定是一种，无论如何安立，就那样显现。从各种名称的安立处，显现为多种词语的戏论。从不确定的名称的各种中，意义也仅仅是安立而空。因为任何空性也没有成立，所以显现为自性清净。此外，宣说法性大悲。因为所化众生的境是各种各样的，所以调伏者的身也是如此。从种姓和根基的幻化中，轮回和涅槃的分别各不相同。如果将那分别安立在各自的境中，就是不造作意义的密意。像这样，如果想要断轮回的道路，通过无为而圆满而圆满。因为离边，所以不住于中。因为完全圆满，所以离有实。因为没有剩余，所以不是部分。不是唯一，二边穷尽。不显现为多，超越唯一。不可言说的词语的基础。离有实空性是精华的意义。不偏袒任何一方是见地的意义。知道这个，轮回的道路就断绝了。像这样，迷惑的众生本来就安住在法性菩提心中，如实地认识到那一点，并且没有错误地证悟，因此没有比那更好的，例如在珍宝洲没有土石一样。像这样，在《智慧密灯》中说：心没有证悟，智慧明亮。因为安住的自性没有动摇，例如到达金洲一样。密意与金刚持相同。像这样，通过三种确定来决断，对身语意产生信任。到达珍宝的金洲。
English
Like rolling it into a ball of grass. Here, there is no limit to appearances. Thus, it is said very much. Like that, even if the individual expressions are not the same, the essence is liberated without difference, so the state of complete freedom from extremes is seen. Ascending from that, it becomes the peak where there is no trace in the sky, so it is completed. Therefore, in that itself: Furthermore, the essence of the Dharma nature, from its own nature, is established as essence. Because the way it appears is not fixed as one, the path of entry is also different. Through the seeing of recognition, knowledge, and liberation, from entering, knowing, and habituation, from recognizing the essence, it is one's own essence, it is the end of trust. Through determination, one enters confidence. Like that, from the certainty of the three, the essence is completed, so the cause ceases. Furthermore, the self-nature of Dharma nature is explained. This kind of thing is not fixed as one, however it is labeled, it appears like that. From the basis of various names, it appears as the proliferation of many sounds and words. From the various uncertain names, the meaning is also empty by mere labeling. Because no emptiness is established, it appears as self-nature purity. Furthermore, the Dharma nature compassion is explained. Because the field of those to be tamed is various, the body of the tamer is also like that. From the transformation of lineage and faculties, the conceptions of samsara and nirvana are different. If that is placed in their respective fields, it is the intention of the unconditioned meaning. Like that, if you want to cut the stream of the path of samsara, it is completed by being complete in non-action. Because it is free from extremes, it does not abide in the middle. Because it is completely perfect, it is free from substance. Because there is no remainder, it is not a part. It is not one, the two extremes are exhausted. It does not appear as many, it transcends the one. The basis of unspeakable words. The meaning of emptiness free from substance is the essence. Not leaning to any side is the meaning of the view. Knowing this, the path of samsara is cut off. Like that, the confused ones have always abided in the Dharma nature Bodhicitta, and by recognizing that as it is and realizing it without error, there is nothing else to eliminate from that, just as there is no elimination of earth and stones in a jewel island. Like that, in the Wisdom Secret Lamp it says: The mind is not realized, and wisdom is clear. Because the nature of abiding is not moved, it is like going to the Golden Island. The intention is the same as Vajradhara. Like that, it is decided by the three certainties, and faith arises in body, speech, and mind. Having gone to the golden island of jewels.
Chinese
一切显现为黄金。了知轮回涅槃无有善恶。如豺狼之眼一般。确信无二。如是说。 从《普贤王心咒》中说： 显现如何，其本性即是如此。于此切莫加以改造。于未改造的平等之王中。 无分别法身的意旨自然成就。如是说。 从《秘密声续》中说： 此外还要详细解说。 显现是错觉的自性。 以前未曾见过是智慧。 因为有分别的错觉没有基础。 认识到是普贤法身。 错觉的自我想法断绝了。如是说。 又是大圆满的。 从了知要点中生出智慧。 如无为的虚空一般。 远离一切思虑戏论。 奇妙稀有的智慧是。 以前没有，以后没有，本来就没有。 现在超越分别念的境地。 是无边空性的自性。 超越言辞，超越思维，本体是空性。 因为自性未曾分开。 慈悲的事业不会显现。 从智慧显现第三品中说： 以意生智慧执持错觉之雨。 于此没有分别的边际。 从无有的奇妙嬉戏中。 获得了诸佛的果位。 外与内一切皆是法界。 于此什么也不显现。 如是等等，无量。 第三，如是见到自相，从确定见解的把握程度中。 从以见解现量亲自降临的证相，以及从中生起证悟成为把握的证相两种。 第一，以自相现量等两句偈颂来表示。 如此，法性自己的体性，不杂染，完全圆满，在现量四圆满的通透中，以自证智慧，自明不改造地证悟，那么为了报答父亲上师的恩德，以具足信心和恭敬，生起大慈爱。 见到所有具誓同修道友都是金刚兄弟，生起大悲心。 对于没有证悟的众生执着于错觉，以具足慈悲心，具有利益他们的心。 安住于所守护的三昧耶，恒常圆满不分离，聚集并依靠证悟的意义，精勤修持。 因此，对于外内任何事物都不执着，对于怨亲等ཕ