English
The four extremes are self-liberated, primordially pure enlightenment. Conversely, all four extremes are equally pervasive and realized. The nature of the four extremes is unmixed, perfected in the state of wisdom, hence the self-luminous, non-conceptual mind. ༈ In nominal cognition, delusion arises from appearances to the mind. In rational cognition of objects, reality is free from elaboration. If it is said that the self-liberation of the four extremes is unreasonable, then the previously explained imputed emptiness should be repeated and applied here in the same way. ༈ Appearances are deities, or awareness is the dharma of bliss. Its very nature is emptiness. Just as gold and the yellowness of gold are inseparable. Method 1 and wisdom 1, appearance 1 and emptiness 1, are united inseparably. As a means of showing it to the minds of others, it is expressed alternately in words. Like guiding children to learn knowledge step by step. If intelligence is weak, then generating it with five or three rituals is also like that example. But in reality, it is the single truth, so there is no slight difference in the five stages of entry. ༈ That which is designated as non-duality is itself an imputation, grasped from the standpoint of the four extremes of knowable objects. If you cling to imputation, then clinging to imputation, you also cling to the previous two truths as imputations. The appearance of non-duality that you grasp is empty in its very nature. ༈ The two, appearance and emptiness, are not obstructed, and the two, appearance and emptiness, do not abide; this is the completion of the four extremes. Not clinging to the four extremes, therefore, one abides in enlightenment 1 without obstruction and in realization 1. The clear and non-conceptual mind 1 itself is self-luminous. These three 111 are of one taste, truth and falsehood are liberated in their own place, so the four extremes abandon truth and falsehood. ༈ The four extremes are one; each one also fully possesses four fours, but ultimately one does not cling to them, and it is self-liberated. It is necessary to cut off certainty and doubt deep within the mind. If one realizes this, then one is a son of the buddhas, endowed with intelligence, a yogi of the Great Perfection. ༈ Without following the three unsurpassable aspects, the many four extremes of knowable objects. If the knowing mind is liberated in its own place, then the root of the knowable is cut off. It is like cutting off the root of a tree, and the branches wither away. ༈ That is also the alaya-consciousness, the mind of enlightenment, from the eight aggregates of consciousness. The three spontaneously accomplished kayas. Because it is defiled by the confusion of non-realization, the basis of habitual tendencies established by the seven consciousnesses matures, which is the alaya-consciousness of the meaning of application. The seven consciousnesses.
Chinese
如果烦恼解脱，习气污垢的结合意义就清净了。菩提心的基础，任运自成三身的意义，功德的影像显现。七识中，五根识在五境上显现而不分别，但意识跟随它们，执着五境为相。染污的意识向内看着阿赖耶识，执着我为实有，意识跟随它，执着无明的我和我所经历的蕴，五种烦恼，近烦恼等。意识是跟随五根识和染污意识二者的。也跟随自己同类的识流，仅仅是前一刹那。这三种生起方式，不会超出安住方式任运成就三身。化身、法身、报身的三种相遇，这样认识到这三种生起方式不超出任运成就三身。认识到之后，将那个觉悟放在没有考察研究的层面。之后修习时，无论出现什么过失，都是智慧自显现。像声闻乘那样用对治，像自生那样不舍弃，像菩萨那样不遮止，不修习。像外续那样不改变，像内续那样不修成，远离向外散布向内收摄的勤作，安住在自性中。本来就是任运成就的果，所以不是由因生起，也不是现在才去修成。不错误，不改造，安住在自性的状态中。放下想要获得果的心的勤作，放松而安住。因此，上师以无处可指的方式开示的状态，仅仅是忆念。用征象和表相两种来衡量，就是征象（0），表相（0）在自身（0）上显现，然后在他者（0）上显现。没有被障碍魔所控制。内在的征象在外在显现，也会在他者身上显现。如果跨越五个险关，就能从魔中解脱。首先，生起菩提心困难的险关是：由于无明遮蔽的蕴守护着，所以迎请引导的导师，皈依，作为行为，用慈悲引导。进入佛法之门困难的险关是：世间神用我执抓住并守护着，所以要对护法，进行供养布施，皈依三宝，发起大乘菩提心，以信心和精进努力。引导的导师
English
If the afflictions are liberated, the meaning of the combination of habitual impurities becomes clear. The basis of Bodhicitta, the meaning of the spontaneously accomplished three bodies, the image of qualities appears. Among the seven consciousnesses, the five sense consciousnesses appear clearly in the five objects without conceptualization, but the mind follows them, grasping the five objects as signs. The afflicted mind looks inward at the Alaya consciousness, grasping the self as real, the mind follows it, grasping the aggregates experienced as ignorance, self, and mine, the five afflictions, near afflictions, etc. The mind consciousness follows both the five sense consciousnesses and the afflicted mind. It also follows the stream of consciousness of its own kind, just the previous moment. These three ways of arising do not go beyond the three spontaneously accomplished bodies of abiding. The three encounters of Nirmanakaya, Dharmakaya, and Sambhogakaya, thus recognizing that these three ways of arising do not go beyond the spontaneously accomplished three bodies. After recognizing that, place that realization on a level without examination or analysis. Afterwards, during practice, whatever faults arise are the self-manifestation of wisdom. Like the Shravakas, use antidotes; like the self-born, do not abandon; like the Bodhisattvas, do not suppress, do not practice. Like the outer tantras, do not transform; like the inner tantras, do not accomplish; separate from the effort of scattering outwards and gathering inwards, abide in your own nature. Since the result is spontaneously accomplished from the beginning, it is not generated by a cause, nor is it something to be accomplished now. Without error, without alteration, abide in the state of your own being. Relax and let go of the effort of the mind that desires to obtain the result. Therefore, the state that the noble Lama points out as having no place to point to is merely remembrance. To measure with the two, signs and characteristics, is that the sign (0), the characteristic (0) appears in oneself (0), and then appears in others (0). Not being controlled by the obstacles of demons. The inner sign appearing outwardly, also appears in others. If you cross the five dangerous passes, you will be liberated from the demons. First, the dangerous pass of difficulty in generating Bodhicitta is: because the aggregates of ignorance protect, therefore invite a guiding teacher, take refuge, as an action, guide with compassion. The dangerous pass of difficulty in entering the door of the Dharma is: the worldly gods grasp and protect with self-grasping, therefore to the Dharma protectors, perform offerings and generosity, take refuge in the Three Jewels, generate the Mahayana Bodhicitta, strive with faith and diligence. The guiding teacher
Chinese
欣然接受涅槃的利益和轮回的危险。 困难理解的隘口是知识的实相的障碍，世间非人鬼神也可能会制造障碍。 获得灌顶，加持，听闻，思维，信仰，精进，努力。 解脱心相续的上师生起智慧。 不厌烦地，不打乱顺序地，认真地好好地观察。 以誓言灌顶的上师和口诀传承的上师的力量来帮助。 远远超越凡夫俗子，难以获得的隘口是普通的护法，世间供养食子的神鬼和懈怠与散乱。 在魔障不扰乱之前，皈依本尊，善逝，救护。 观修本尊，念诵咒语，誓言灌顶的上师和口诀传承的上师，以及弥补违犯的上师三位作为朋友，舍弃世间的散乱。 战胜懈怠的敌人，以精进修持。 无论智慧如何运用，都要依随自己的体验和教导。 难以达到最终的隘口是对一切智者的障碍，是知识的障碍，障碍的魔也会造成损害的侵入。 暖相和证相和神通变化显现。 因为不明白其中的意义，而因喜悦和傲慢自负而阻断了修行。 皈依于自性本然的法性之神。 暖相，证相，神通一切都是自性本然的智慧的功德，或者能力，或者加持，或者自光，或者自显现。 如果理解了那样的解释，安住于法性本然，暖相和证相自然而然地达到究竟。 达到之后有内在的征相。 外部显现是上师空行母的加持所产生的奇妙景象，从世间八法中解脱出来，与不和谐的显现脱离执着。 自燃的智慧显现，精通于转化为意义。 无碍的智慧断除自他的疑惑。 诸如此类的征相无法用言语穷尽，需要在其他地方考察。 所说是任运自成的大乐，超越了此一的计数。 不存在差异，是无有共同的明点独一
English
Gladly accepting the benefits of Nirvana and the dangers of Samsara. The difficult-to-understand defilement is the obscuration to the reality of knowledge, and worldly non-human spirits may also create obstacles. Receiving empowerment, blessings, listening, contemplation, faith, diligence, effort. The Lama who liberates the mind-stream generates wisdom. Without being annoyed, without disrupting the order, carefully and thoroughly observe. The power of the master of Samaya empowerment and the master of oral transmission helps. Far surpassing ordinary people, the difficult-to-obtain defilement is ordinary Dharma protectors, worldly offering-cake deities and demons, and laziness and distraction. Before being distracted by demons, take refuge in the Yidam, Sugata, and Protector. Meditate on the deity, recite mantras, the master of Samaya empowerment and the master of oral transmission, and the three masters who make up for transgressions as friends, abandon worldly distractions. Vanquish the enemy of laziness and practice with diligence. No matter how wisdom is applied, rely on your own experience and teachings. The difficult-to-reach final defilement is the obscuration to all-knowing beings, the obscuration to knowledge, and the obstructing demons also cause harmful intrusion. Warmth and signs and clairvoyance and miraculous manifestations appear. Because one does not understand the meaning of it, joy and pride and arrogance cut off the practitioner. Taking refuge in the Dharma-nature deity that is naturally arisen. Warmth, signs, and clairvoyance are all the miraculous manifestations of the wisdom of naturally arisen awareness, or ability, or blessing, or self-light, or self-appearance. If one understands that explanation, abiding in the natural state of Dharma-nature, warmth and signs naturally reach the ultimate. After reaching, there are inner signs. External appearances are wonderful visions produced by the blessings of the Lama Dakini, liberated from the eight worldly dharmas, and detached from attachment to discordant appearances. Self-igniting wisdom manifests, skilled in transforming into meaning. Unobstructed wisdom cuts off the doubts of oneself and others. Such signs cannot be exhausted by words, and need to be examined elsewhere. What is said is the spontaneously accomplished Great Bliss, which transcends the count of this one. There is no difference, it is the unique Bindu without commonality.
Chinese
因此，证悟并习惯的瑜伽士的见解也是唯一的明点。基道本身圆满的胜者的见解也是，唯一的智慧自然成就于虚空中。仅仅名称相同，如牛、象、马、人和水牛等，只是名称上相同，但本体上却是各不相同。仅仅在某一方面相同，如自在天、遍入天、数论派、胜论派等，都包含了常见。本体是同一事物，但依靠两种相反的属性而相同，即由成就的因缘所生，是造作的；以及毁灭性的刹那，不会停留在第二刹那，所以是无常的事物，瓶子的事物在本体上是相同的。因为没有部分而相同，即假想原子远离了各个部分。总之，无数种的一和二等，是无与伦比的唯一。对于此，也可以用语言来表示无与伦比的唯一。所谓不同，是指没有舍弃与一相反的属性，但也不停留在那里，没有偏颇地遍及一切，是无法用思维衡量的唯一明点。从其功德的反面来看，无论怎样列举四边，无论成就什么都是真实的，所以也可以说是无与伦比的众多。自性无别是所有法共同特征的圆满。所有法都是一，无法用各种方式来证明它。总而言之，虽然将轮回和涅槃的一切事物都包含在那唯一的广大虚空中来显示，但因为智慧落入无边际的一方，所以不证悟它，只是诽谤名称，隐藏了语言。意义虽然在语言中显示，但不明白，所以是自隐。因此，自住的实相就像自己的眼睛不认识眼睛一样，是不认识的。唉！藏人啊！大德比丘如你所愿地善良。由于执着于六道众生的各种显现，而说自己是对的。外道是因为导师和教法的因缘颠倒，而被引向颠倒，被束缚在常见和断见的边见中。学者们的心智追随声音和二，只理解了边际的一方面，为了各自想要的目的而努力。僧人守护自己，评判他人。禅定者被禅定的体验所迷惑。一切都是我真，