Chinese
词二，未生等是假立的名称。所要指示的各种事物是分别念的波浪，从中解脱的。自生大智慧，是解脱了偏执的，具有无边相的自性。显现为对境和执着的分别念，以其自身来清净自身，开显其意义，任何生起之物。不作伪，自然显现为智慧。任何觉知或忆念，都完全舍弃了取舍的分别念。心无生，在一切方向上都显明地自生，远离了境与有境。如同将绳子误认为蛇，不需要切断它，而是绳子显现，消除错觉，执着消退，同样，不需要舍弃各种显现。见到一切法的自性，就没有错与非错的怀疑。因为觉知不在对境上游走，所以没有散乱，这是智慧之海流向无方之处。没有能修所修，自然显明，无论如何观察，分别念的障碍自然消失。不执着于一，而是显现在一切大圆满中，因为可以是任何事物，所以没有希望和恐惧的错处。因为没有丝毫未成为偏执清净自性所证悟的心之智慧的对境。体验到显现、觉知、空性三者的乐味是智慧。因为没有特意造作的身语意三门的勤作，所以是自生的，不依赖于他者。因此，应该如何称呼它呢？应该称之为远离境与有境的智慧。自生智慧是轮回与涅槃一切法的本主，因为它显现在一切处。是遍虚空的教言，或是胜义精要的教言，或是圆满教法的教言，因为聚集或融合于此，所以称为具明点者。当自己的觉性认识到境与有境时，即是智慧，与此不可分离。因为不作伪，所以是如来藏，因为不被遮蔽，所以是智慧等众多功德的所依。因为远离了特意寻求的方法和因缘，所以不需要追求从中产生的两种成就的意义。因此，一切法不变，遍及一切，所以具有虚空的自性。因为远离了异熟之身，所以是
English
Words two, unborn, etc., are imputed names. The various things to be indicated are waves of conceptualization, from which one is liberated. The great self-born wisdom, which is liberated from bias, has the characteristic of infinite aspects. The appearance as object and the conceptualization as subject, by itself purifies itself, revealing the meaning, whatever arises. Uncontrived, it naturally manifests as wisdom. Whatever awareness or memory, completely abandons all conceptualizations of acceptance and rejection. The mind is unborn, clearly self-arising in all directions, free from object and subject. Just as seeing a rope as a snake does not require cutting it, but the rope appears, dispelling the illusion, and attachment recedes, similarly, there is no need to abandon various appearances. Seeing the essence of all phenomena, there is no doubt of being mistaken or not mistaken. Because awareness does not wander on the object, there is no distraction, this is the wisdom ocean flowing to the directionless place. Without object of meditation or meditator, it is naturally clear, no matter how one examines, the obscuration of conceptualization naturally disappears. Not fixated on one, but appearing in all Dzogchen, because it can be anything, there is no error of hope and fear. Because there is not even a particle that has not become the object of the mind's wisdom that realizes the pure nature of non-fixation. Experiencing the blissful taste of the three, appearance, awareness, and emptiness, is wisdom. Because there is no deliberate effort of the three doors of body, speech, and mind, it is self-born, not relying on others. Therefore, what should it be called? It should be called the wisdom that is free from object and subject. Self-born wisdom is the master of all phenomena of samsara and nirvana, because it appears everywhere. It is the teaching that pervades the sky, or the teaching of the essential meaning, or the teaching of the complete doctrine, because it is gathered or merged here, it is called the one with bindu. When one's own awareness recognizes object and subject, it is wisdom, inseparable from it. Because it is uncontrived, it is the Tathagatagarbha, because it is unobscured, it is the basis of many qualities such as wisdom. Because it is free from specially sought methods and causes, there is no need to pursue the meaning of the two accomplishments that arise from it. Therefore, all phenomena are unchanging, pervading everything, so it has the nature of space. Because it is free from the body of karmic maturation, it is
Chinese
念头没有自续部的支分，一切的自性或本体，断除了怀疑，因此脱离了自续部的考察。舍弃一切执着，生起种种戏乐，因此具有一切执着的本体。不忘失忆念和念头的明朗之风，遍布一切，故称为智慧之因。大乐本身无分别地显现，称为无碍的智慧之风。唯一那不造作的自性，如虚空般遍布的智慧，谁具有它，谁就成就。分别念不会时时动摇，并且遍布一切大乐。不向任何方向显现，而是一切自性都明朗。此智慧即使不阻止梦境体验，也不会生起自续部的觉知，因此也应用于实义。脱离了共同和有相、无相和执着之流这四者，即是不住的自明。无戏论的幻化，无论其力量如何显现，都不会偏离其本性，因此执着不会停止，从而幻化为种种方便。无有差别的觉性，在广大的空性中，无偏袒地显现，并在大乐的怀抱中回旋。不阻止戏乐的开展，虽然显现为种种幻化，却汇聚于觉性的明点中，如波浪消融于大海。未经三种觉知所造作，任运成就的三身，在自明觉性中显现。本体和证悟的无生无别的心性，在无偏袒的明点中。一切都圆满于明点的怀抱中，因此远离希冀和恐惧，以及勤作和修证，显现为无修瑜伽的自性。在没有勤作和修证之事的实义中，一切功德任运圆满，如太阳和光芒。圆满的因和任运成就的果，二者虽然在反体上各不相同，但因无有因缘，故汇聚于金刚自性的同一状态中。基、道、果的一切法，因为是自心本性的缘故。自性是特意造作的，一切依赖的执着念头都由此而生，并在此消融，因此自寂。一切特意造作和滴水的勤作，都由觉性的功德各自自然成就。脱离了其他乘的二十四种勤作之流和趋近修证的支分，此乃无所依赖的道路。
English
Thoughts have no branches of the Svātantrika. The nature or essence of all things, having cut off doubt, is free from the examination of the Svātantrika. Abandoning all grasping, various playful displays arise, therefore possessing the essence of all grasping. The clear wind of unforgetting memory and thoughts pervades all, hence it is called the cause of wisdom. Great bliss itself arises indivisibly, it is called the unobstructed wisdom wind. The only unconditioned essence, the wisdom that pervades like the sky, whoever possesses it, that one achieves. Discriminatory thoughts never waver at any time, and are also pervaded by great bliss everywhere. Without arising in any direction, all natures are clearly manifest. This wisdom, even if it does not block dream experiences, does not give rise to Svātantrika consciousness, so it is also applied to the true meaning. Separated from the four: common, with signs, without signs, and the stream of attachment, it is the non-abiding self-awareness. No matter how the power of the illusion free from elaboration arises, it does not deviate from its essence, so grasping does not cease, and thus it emanates into various methods. Undifferentiated awareness, in the state of great emptiness, appears impartially and swirls in the embrace of great bliss. Without blocking the unfolding of play, although various transformations appear, they are gathered into the bindu of awareness, like waves dissolving into the ocean. Without being fabricated by the three consciousnesses, the three spontaneously accomplished kāyas arise in the state of self-awareness. The unborn and indivisible nature of mind, the essence and realization, is in the impartial bindu. Everything is perfected in the embrace of the bindu, therefore, the nature of meditation-free samādhi, free from hope and fear, and effort and accomplishment, is clear. In the true meaning where there is no action of effort and accomplishment, all qualities are spontaneously perfected, like the sun and its rays. The completely perfect cause and the spontaneously accomplished result, although the two are different in reverse aspects, because there is no cause or condition, they are gathered into the same state of vajra nature. All the dharmas of ground, path, and result, are because they are the nature of one's own mind. Nature is intentionally made, all dependent grasping thoughts arise from it and dissolve into it, therefore it is self-pacified. All the qualities of awareness of intentional actions and dripping efforts are naturally accomplished by themselves. Separated from the twenty-four streams of effort of other vehicles and the branches of approach and accomplishment, this is the path free from dependence.
Chinese
是殊胜，是离行之路。一切皆体验乃大乐，此乃摄于所说圆满之乘。地狱等六道，一一亦有业、相、体、处之分别念，所有不可思议者。超越执着的痛苦即是涅槃，乃诸佛之身语意等。所有伟大功德，皆是无垢大乐觉性，无偏之境。如是证悟之时，如实与无造作之境显现。所有如是之法皆圆满于此，境与体、相之戏论于无有之境显现。一切法融为一体，故一切法生起、聚集。能自在故，为一切之主。成为无偏之信赖，未见分别念故，离分别念之体性流转。以彼之能力与证悟之力，乃离三时之自明觉。离修持之勤作故，证悟之智慧相续不断。共同与不共同之分别念，各自执着于见、修、果之相，所有如是者，根本自生如实，不离明点而于彼性中显现。执着分别转为智慧，乃三世诸佛之意于我显现之大教言。下乘之行作，于此一切皆为游戏，不舍自现。超越世间之道果功德，与未得世间道之寿命与受用等。所有心之游戏，皆自生且安住故聚集。所有应知皆为成办之殊胜道，且成为等持与智慧之体性故，乃一切之自性。༈ 。各乘自身欲求成熟之果，不于此处寻而圆满，故具一切之体性。八乘之勤作，随顺者取，不随顺者舍，以生起之因成就欲求之果。所有有情，虽未以勤作个别成办，然一切皆聚集。以勤作获得各自欲求，故离修证所求之因缘。༈ 。以教理随顺者取，相违者舍，于果具信且欲求之偏执
English
It is supreme, it is the path free from going. Experiencing everything is great bliss, this is the vehicle gathered in the spoken round. Each of the six realms, such as hell, also has inconceivable discriminations of karma, sign, essence, and place. Transcendence of the suffering of clinging is nirvana, such as the body, speech, and mind of the Buddhas. All great qualities are the stainless great bliss awareness, in an impartial state. Thus, at the time of realization, the state of suchness and unfabrication is clear. All such dharmas are complete here, and the play of object, essence, and sign appears in a state of non-existence. All dharmas are united into one taste, so all dharmas arise and gather. Because it is sovereign, it is the lord of all. Having become impartial confidence, not seeing discriminations, it is free from the flow of the nature of discrimination. By its power and the power of realization, it is the self-awareness that is free from the three times. Being free from the effort of meditation, the wisdom of realization is continuous. Common and uncommon discriminations, each clinging to the signs of view, meditation, and result, all such things are fundamentally self-arisen as they are, without changing from the bindu, they appear in that very nature. Clinging and discrimination transform into wisdom, which is the great instruction in which the intention of the Buddhas of the three times is clear to me. The actions of the lower vehicles are all play here, without abandoning self-appearance. The qualities of the path and fruit that transcend the world, and the life and enjoyment of those who have not attained the path of seeing in the world. All the play of the mind arises and abides from itself, so it gathers. All that is to be known is the supreme path of accomplishing everything, and because it has become the nature of samadhi and wisdom, it is the self-nature of all. ༈ . The fruit of each vehicle's own desire is not sought here but is complete, so it has the essence of everything. The effort of the eight vehicles, taking what is in accordance and abandoning what is not in accordance, the cause of arising accomplishes the desired fruit. All sentient beings, although not individually accomplished by effort, all gather together. By obtaining their own desires through effort, they are free from all the causes and conditions sought for accomplishment. ༈ . Taking what is suitable by scripture and reason, abandoning what is contradictory, having faith in the fruit and clinging to the side of desire.
Chinese
如果喜欢勤奋努力，想要通过穷尽道路而获得无法增上的巨大果实， 例如，就像心胸狭隘的人被愚痴的迷雾所笼罩，因为事情太多，即使在天空中寻找金梯也无法成功。 如果从轮回的痛苦本质中看到，想要通过各种方法解脱的心， 获得解脱的地位，抛弃轮回的因果，进行消除痛苦等努力， 由于渴望果实，像把石头看成黄金一样颠倒，这是在轮回中自取灭亡，进入此门是最好的。 究竟梵天的力量，是由于需要而产生的，是取之不尽的珍宝之库。 一切法都是智慧，不偏不倚，不可分割，意义唯一，轮回涅槃的一切显现都是心的主人。 因为证悟到自身，所以没有道路可行，自生三身自然解脱的道路。 一切伟大的差别都圆满于此，如实之性是果实之最。 显现是不依赖勤奋努力的，因为因果同时无别，所以在明点的状态中。 没有超出，无为任运，如前所述，圆满是心的宝藏。 在显现世间万象为身之时，没有不是受用圆满庄严的，所以具足无与伦比的相好和伟大特征的庄严。 没有不是将一切世间万象作为象征智慧的方法，所以是无垢手印。 一切分别念获得自在之时，因为智慧不改变自性，是无垢清明的意。 显现世间万象以身语意印封，并在其自性中显现，所以是具手印者。 从五种妙欲中，虽然显现为烦恼等，但都成为不确定的禅定，成为无与伦比的大乐之味。 无论生起什么念头，都是禅定的支分，如狮子舒展身姿等禅定，无论生起什么空和念头，都伴随着禅定。 一切念头的自性，除了无念的安乐之外别无他物，融为一体。 世间和八勤奋的安乐，一切都成为自解脱大乐。 不执着于自他，是自生智慧大乐之意。