Chinese
从地解脱，为了进入殊胜道，生起开示方便的胜妙意乐而宣说，即禅修之界中： 众生恒常沉溺于四生之苦网，此如水流。 生起之因是无明我执烦恼业之轮。 依靠战胜摧毁安乐之敌的三身传承之教言。 以此诀窍遣除意之黑暗，树立智慧胜幢。 文殊加持，与子与我同族具缘信入者。 对此以极大精进，具足信心、精进、誓言，珍藏于心。 如是所说，一切教言之精华，珍宝显现之窍诀，此殊胜诀窍，舍弃以名相之类别敷衍广说之诸多言辞，将意义之要点汇集，浓缩于简短语句中。 殊胜本尊文殊菩萨加持之亲子，将此教言交付于殊胜之子，因此，您当交付于与自己同族之少数具缘者。 以自解脱之诀窍，开启金刚萨埵大虚空之意，此大秘密，并以表示传达。 扩展所有超越偏颇之表示意义。 以明点断除分别念之戏论，即以六明点之断除，并显示以五大之差别衡量而解脱，对此应欢喜。 如此，安住于自之大宝藏，将如实交付于自己，应呼唤种姓之殊胜子，并善为享用，如是赐予教言。 交付于婆罗门心髓成就者班智达大译师文殊友，并作印封。 如是略为阐释所说之义。 果之界中： 于极真如之智慧， 无心安住之自性， 远离一切戏论，了知彼之， 智慧体性自明。 彼光芒显现任何形象， 无别，未曾舍弃一切， 自性无论如何空性，故超越有边。 彼知一切圆满，故超越无边。 体性远离差别，故超越二边。 无二离相嬉戏，故超越执着之状态。 未曾舍弃一切，故
English
Having generated the supreme intention to show the instructions on how to enter the path of supreme liberation from the ground, he spoke, namely, from the space of meditation: Sentient beings are constantly immersed in the net of suffering of the four births, like a stream of water. The cause of arising is the wheel of ignorance, self-grasping, afflictions, and karma. Relying on the command of the three bodies lineage that conquers the enemy that destroys happiness. With this instruction, dispel the darkness of the mind and establish the victory banner of wisdom. Jampelyang's blessings, sons, myself, and those of the same lineage who are fortunate and enter with faith. With great diligence, keep faith, perseverance, and commitment in your heart. As it is said, the essence of all the commands and prophecies, this sacred instruction of the appearance of preciousness, abandoning many expressions that elaborate on the categories of terms, gathering the essential points of meaning, and condensing them into concise words. Since this command was entrusted to the supreme son, the heart-son of the blessed Supreme Deity Jampelyang, you should entrust it to a few fortunate ones who are of the same lineage as yourself. Open the intention of Vajrasattva, the great sky, this great secret, with the instruction of self-liberation, and communicate it with symbols. Expand all symbolic meanings that are liberated from partiality. Sever the proliferation of conceptual thoughts with bindus, that is, with the severance of six bindus, and rejoice in showing that it is liberated by measuring the distinction with the five greatnesses. Thus, the great treasure that abides in oneself is directly entrusted to oneself, and the supreme son of the lineage should be called and enjoyed well, thus giving the command. It was entrusted to the Brahmin heart essence achiever, the great scholar Jampal Shenyen, and sealed. If we explain the meaning of what was said in this way, in a little more detail. From the realm of the fruit: In the wisdom of the utterly genuine, The nature of abiding without mind, Knowing that which is free from all elaboration, The characteristic of wisdom is self-awareness, clear. Whatever forms of light arise, Inseparably, without abandoning everything, Since the nature is certainly emptiness, it transcends the extreme of existence. Since that knowledge is complete in everything, it transcends the extreme of non-existence. Since the characteristics are free from difference, it transcends the extreme of duality. Since the play is inseparable and without characteristics, it transcends the state of clinging to it. Since everything is not abandoned,
Chinese
圆满遍知空性。安住于智慧有无之边际之外。遍知光明故，智慧无增减。远离戏论故，法界无增减。本体不杂故，二谛无增减。自性无别故，平等性无增减。一切任运成就，游舞无增减。界限不断绝故，本初清净无增减。如是了知时，无定游舞显现。无作任运安住，乃是大乐智慧。无有余故，乃是大圆满。自解脱，印持，断绝戏论，尤为殊胜。如是说。首先，以自解脱大之口诀开示章节，广而言之，如金刚萨埵虚空大中以二十七章节所说般了知。然若简而言之，如上文所明示之表诠意义一般。大译师贝若扎那云：名相戏论于能所执，不以对治而遮止，相遇即可。化身圆满法身不杂而明，寻觅亦不可得，唯任运安住。如是所说，五根识以五境为名相而分别，于各自之境而执着，染污意识缘于阿赖耶而执我，乃能所执之自性。意识之识乃于二者及自类之前者之后执我，尤为特别的是，于彼等及先后之名相而分别，于戏论之种种而随逐，故而本元意义之阿赖耶为错乱习气所染污而安住。以此口诀，五根之名相境相，彼即是自性幻化任运成就而认识，以大悲化身之相而游舞，于化身相遇时，自显现而觉悟，自性光明中解脱。彼即是自明而了知之觉性，彼即是自性自证任运成就而认识，以无二智慧于轮回涅槃之诸法无有执着而享用大乐，于意义之自性中相遇而于圆满身中解脱。于先后一切而分别，于自类之前者及内外一切之后，依于名相而随逐之意识戏论，任运成就而认识，于边际中央任何处皆不住留，贪执分别清净之自性，于无缘法身相遇时，自解脱而见。从表示方式上说，身
English
Perfectly complete omniscience of emptiness. Abides beyond the extremes of wisdom, existence, and non-existence. With the clarity of omniscience, there is no excess or deficiency of wisdom. Being free from elaboration, there is no excess or deficiency in the Dharmadhatu. Since the essence is unmixed, there is no excess or deficiency in the two truths. Since the nature is inseparable, there is no excess or deficiency in equality. All spontaneously accomplished play has no excess or deficiency. Because the continuum is unbroken, primordial purity has no excess or deficiency. Thus, when knowing arises as unfixed play. Unfabricated, spontaneously present, it is great bliss wisdom. Without remainder, it is the Great Perfection. Self-liberation, sealing, and cutting off elaboration are particularly supreme. Thus it was said. First, to introduce the topic with the instruction of Great Self-Liberation, extensively, it is necessary to understand as taught in twenty-seven sections from Vajrasattva Great Space. In brief, according to the symbolic meaning clearly shown above. The great translator Vairochana said: "Conceptual elaboration is grasping and clinging. Antidotes do not negate, but encounter is enough. Emanation, completion, and Dharmakaya are clearly unmixed. Searching cannot find it; it is spontaneously present." As it is said, the five consciousnesses cognize the five objects as signs, discriminating each of their respective objects. The afflicted mind focuses on the basis of all, clinging to self, thus possessing the nature of grasping and clinging. The mental consciousness, following the two and its own previous kind, particularly discriminates names of those and previous and subsequent ones, thus following all kinds of elaborations, so that the original meaning of the basis of all is obscured by the defilements of deluded habits. With this instruction, the object appearances of the five senses are recognized as illusory and spontaneously accomplished, thus playing in the form of compassionate emanation, realizing self-appearance as encountering the Nirmanakaya, and liberating into the self-sound of clear light. That very awareness that knows it as self-luminous is recognized as the spontaneously accomplished self-awareness of characteristics, thus enjoying great bliss without attachment to all the phenomena of samsara and nirvana with non-dual wisdom, and liberating into the complete body upon encountering the nature of meaning. Discriminating all that comes before and after, and following the names based on the previous kind and all that is internal and external, the elaboration of mind is recognized as spontaneously accomplished, thus the nature of pure grasping and thinking, not abiding in any edge or center, is self-liberated upon encountering the unconditioned Dharmakaya, and is seen. From the way of representing, the body
Chinese
虽然三者没有混杂，但本体完全无别地自然成就，因此，在光明空性的觉性智慧，普贤王如来独一明点自然安住，大乐无处自显的境界中。不像凡夫那样被自生的分别念所迷惑，不像外道那样被外缘所改造，不像声闻那样以对治来断除，不像缘觉那样从因上遮止，不像菩萨那样在法性中修习，不像外密那样转化为天神，不像嘛哈瑜伽那样以勤作来修持，不像阿努瑜伽那样由因而生起，而是证悟到三智自然成就为三自然成就的本体。这是以大圆满自解脱的口诀所开示的最极秘密的殊胜意义。如前所说：对于境有相的执着和实执，随后迷惑于追随名言的戏论，在那样的幻化中游戏，通达那样的智慧，在一切之中圆满享受安乐。那样的清净解脱于无所缘的法身，三身自然成就，是唯一的普贤王如来。不迷惑，不改造，不断除，不遮止，不修习，不转化，不勤作，不生起而解脱。如是。因此，无碍自解脱的大明点的本体是：在珍珠璎珞中说：大基光明本身，因为没有被认为是无明，所以没有成立为错乱。因为没有被认为是心，所以没有错乱垢染的名称。因为没有名言和文字的集合，所以没有假立的错乱。因为没有被称为法，所以没有分别念的错乱。因为没有成立为心和意，所以没有动摇的错乱。因为没有粗细二垢，所以没有生起因缘的错乱。因为没有能作和所作，所以哪里会有境的执着错乱？因为没有境和根，所以没有能取所取的错乱。如是。光明显现安住，威严极大。显现本身自然美妙。法身指示令人喜悦。本体空明，虚空广大。自性周遍，广大无边。大悲普生，增长广大。周遍的原始觉性，光彩明亮。安住无碍，迅速无比。觉性的自生光芒，光亮无比。空性普生，面容焕发。不寻而得，安住长久。不作意而自然广大。显现存在立于基
English
Although the three are not mixed, the essence is completely and inseparably spontaneously accomplished. Therefore, in the state of luminous emptiness, the wisdom of awareness, the single bindu of Kuntuzangpo naturally abides, and great bliss is seen as self-luminous without a place. It is not confused by self-arising thoughts like ordinary beings, not altered by external conditions like non-Buddhists, not abandoned by antidotes like Shravakas, not blocked from the cause like Pratyekabuddhas, not trained in the nature of reality like Bodhisattvas, not transformed into deities like outer tantras, not cultivated with effort like Mahayoga, and not generated by causes like Anuyoga. Instead, it is realized that the three wisdoms are spontaneously liberated into the essence of the three spontaneously accomplished ones. This is the supremely secret and profound meaning revealed by the instructions of the Great Perfection of Self-Liberation. As it was said before: "For the object, there is conceptualization and ego-grasping with characteristics. Afterwards, it is confused by following the elaboration of names. Playing in such transformations, knowing that wisdom, one perfectly enjoys bliss in all things. That purity is liberated into the aimless Dharmakaya. The three Kayas are spontaneously accomplished, the single Kuntuzangpo. Not confused, not altered, not abandoned, not blocked, not trained, not transformed, not cultivated, not generated, but liberated." Thus, the essence of the great bindu of unobstructed self-liberation is: In the Garland of Pearls, it says: "In that great ground appearance itself, because it is not considered ignorance, there is no establishment of delusion. Because it is not considered mind, there is not even the name of deluded impurity. Because there is no collection of names and letters, there is no imputed delusion. Because it is not called Dharma, there is not even the delusion of conceptual thought. Because it is not established as mind and intellect, there is no delusion of movement. Because there are no gross or subtle impurities, there is no delusion of arising conditions. Because there is no doer or deed, where could there be delusion of grasping objects? Because there is no object or sense faculty, there is no delusion of grasper and grasped." And: "Clarity manifests, abiding with great majesty. Appearance itself is naturally beautiful. The Dharmakaya introduction is delightful. The essence is empty and vast. The nature is all-pervasive, vast and expansive. Compassion is all-arising, increasing greatly. The pervasive primordial awareness is radiantly clear. Abiding unobstructed, space is swift. The self-arising radiance of awareness is brilliantly clear. Emptiness is all-arising, the face is radiant. Not sought, it abides for a long time. Not contrived, it is naturally vast. Appearance and existence are established on the ground.