English
In manifestation, each is unmixed in its own place, perfected in its own place in a state of clarity and without conceptualization, therefore it is called the Great Perfection that is liberated from the bonds of the five elements. Furthermore, in samsara, for the mind-essence that has the lineage of nirvana, when appearances of clarity and non-clarity, as well as happiness and suffering, and aggregates of existence and non-existence, permanence and annihilation, arise separately, if one does not cling to the inner and outer worlds, the appearance of the Dharma-nature mother is the external object, and the appearance of the awareness-son is the mind-essence, the two are not defiled by different conceptualizations, in the state of great union of the two being self-connected, the yogi, in his own continuum, does not forget at all times, is complete with retention, therefore, no matter how one examines the nature of the Great Perfection, it is the key to attaining Buddhahood. The various external appearances of general objects, and the objects of the five senses of various conceptualizations, namely the mind-essence to which form, sound, smell, taste, and touch are related, the appearances bound by the three poisons, etc., the objects of the six consciousnesses appear separately, therefore, on each object, the self and the clinging to self are naturally purified, therefore, it does not fall into any speculation, namely the six objects of form, sound, smell, taste, touch, and dharma, the form-nature itself arises and is self-liberated, similarly, the sound-nature itself arises and is self-liberated, and so on, each is perfected separately. The expression of words is elaboration, the expression of mind is signs, and the mind-essence that exists in the expression of afflictions, for various conceptualizations, what exists in the lineage explanation is the cutting of external elaboration, what exists in the prophecy is the cutting of internal elaboration, what exists in the instruction is the cutting of secret elaboration, and these three depend on each other, and in essence are one, each of their desires is complete with the part of accomplishment, therefore, the Great Perfection itself is liberated from different things to be expressed, therefore, no matter how one examines it, it is said that flowers grow. By placing the mind in a state of non-conceptualization and a state close to quiescence, dwelling on the mind-essence that can be meditated upon, for any unattainable conceptualization, by adjusting the conceptualization of the mind, one dwells in peace, and the mind naturally arises insight on its own, therefore, the mind dwells in equanimity, and afterwards no clinging arises, the goal is within.
Chinese
由于不动的禅定圆满，因此，体验大圆满被称为能克服缘起。此外，无所缘的禅修是没有对境的。在对境空性的心性中，空性觉性金刚链得以显现，如此一来，显现和存在的万法都成为一体，自然显现。因此，欲望界、色界和无色界的一切众生各自在自己的位置上解脱，这就是大圆满阿底瑜伽自性大圆满。由于无所执的见解没有思虑，因此，法性显现没有心识言语的拣择。在轮涅不二的心性中，身语意的行为和作用都是自然显现的。从外境各自执着的角度来看，心的要点是空性，没有执取，因此，身体与粗重相结合，各种拙火风脉的行持得以圆满。由于没有执着和贪恋的行持，没有勤作和修持，因此，大圆满是执着自解脱。在自显自性中可以获得的心性中，以无有疑惑的要点，希望本身就自清净。如此一来，法性自显现，身语意的勤作和修持都完全脱离。从化身执着于自续中解脱，因此身体没有名称；从报身明亮有相中解脱，因此语言没有执着于声音的名称；从法身空性断绝边际中解脱，因此意念没有执着于各种念头的名称。三者在自身上圆满解脱，因此，在没有断证的果位上没有可得之物。大圆满本初解脱是没有改造的基础的要点。在可以计算心识次第高低的心性中，由于各自根器的差别，轮回和超越轮回的九乘次第等各自的意愿自然显现。因此，声闻等各自随己意而说，没有不见心识理性的原因。因此，与此不同的大圆满诀窍部，其中，将明点安住在自性要点上，其中，无上秘密，其中，此续精要一再汇集，在其他乘中是极大的秘密。
English
Because of the perfection of unwavering meditation, experiencing the Great Perfection is called being able to overcome conditions. Furthermore, meditation without an object of focus is without an object. In the mind-nature of emptiness of objects, the empty awareness, the Vajra Garland, is visibly present. Thus, since all phenomena of appearance and existence arise as one taste, all sentient beings of the desire realm, form realm, and formless realm are liberated in their own respective places. This is the Great Perfection Ati Yoga, the Great Self-Settled Perfection. Since the view without grasping has no conceptualization, the nature of reality manifest has no mental discrimination of words. In the mind-nature where samsara and nirvana can be practiced as non-dual, the actions and activities of body, speech, and mind arise naturally. From the perspective of externally grasping onto individual things, the essential point of mind is emptiness, free from conceptualization. Therefore, the body becomes involved with grossness, and various practices of forceful breath control are perfected. Since the conduct is without attachment or clinging, without effort or accomplishment, the Great Perfection is the self-liberation of clinging. In the mind-nature where self-appearance and self-nature can be attained, hope itself is self-purified by the key point of being without doubt. Thus, since the nature of reality is self-appearing, the efforts and practices of body, speech, and mind are completely separated. Turning away from grasping the Nirmanakaya as one's own continuum, therefore the body has no name; turning away from the Sambhogakaya, which is bright and has characteristics, therefore speech has no name of grasping onto sound; turning away from the Dharmakaya, which is emptiness and cuts off extremes, therefore the mind has no name of grasping onto various thoughts. Since the three are perfectly turned back into themselves, there is nothing to be attained in the fruition of no abandonment or attainment. The Great Perfection, primordially liberated, is the key point of having no basis for revision. In the mind-nature where the levels of mind can be counted as higher and lower, due to the differences in individual faculties, the desires of the nine levels of vehicles, such as samsara and transcendence of samsara, arise naturally and individually. Therefore, the Shravakas and others speak according to their own desires, without seeing the reasons for mental discrimination. Therefore, the Great Perfection, which is distinct from that, is the category of pith instructions. Among them, the bindu is placed on the essential point of self-nature. Among them, the unsurpassed secret. Among them, this tantra is the essence repeatedly condensed. In other vehicles, it is a great secret.
Chinese
由于圆满成熟，超越了以心智概念来执持的见修行，因此是不退转于三界的要点。外在显现无碍地自生，对于可以专注于此的心性，地水火风的有无等各种显现自然生起，并且这些显现各自的名、形状和颜色也各自显现，这是因为光明之身和血肉之身圆满为化身和报身二身，所以生起的感觉自然止息，称为动摇断绝。如果依赖于有相，那么对于可以衡量无相法性的心性，对外五根的显现境依赖而自然显现，这是以专注来确定。由于心性自显，从觉知专注于自身的特点出发，依凭于此，各种相自然解脱而圆满，因此，依赖于有相而获得无相法性，所以，专注于相的事物自然在自身处解脱。而且，通过依赖众多词句而确定了觉性智慧，对于可以安立任何事物的心性，不共见修的奇妙词句全部在自身显现，一切法的所诠释之根本是，本来传承上师的教言词句和文字全部圆满，这是因为依靠象征性的词句而意义自然显现，所以说，指示一个词句就能理解所有意义。对于可以安住在事物本性的状态中的心性，将分别念的显现安住在自身处，从而显现为四种体验的显现，即显现、大海、山和觉性。在顿放的珍贵窍诀见中，以无需从他处努力的方式圆满，因此，大圆满离边完全圆满安住而解脱，称为勤作之边的穷尽。心性如同水晶球，对于可以转变为任何颜色的心性，烦恼贪嗔痴等，是从最初的广大基础显现中自然生起的，例如，如同精通咒语者将毒药转变为具有清凉性质的药物一样，如此，一切显现都圆满为身和智慧，因此，自解脱超越对治的觉性，称为他生之边的止息。依赖于具缘上师的窍诀
English
Because of perfect completion, it surpasses the view and meditation that grasp with mental concepts, therefore, it is the key point of non-regression in the three realms. External appearances arise unceasingly and naturally, and for the mind-essence that can focus on this, various appearances such as the presence or absence of earth, water, fire, and wind arise naturally. Moreover, the names, shapes, and colors of these appearances each arise distinctly. This is because the body of light and the body of flesh and blood are perfected as the two bodies of the Nirmanakaya and Sambhogakaya. Therefore, the arising sensations naturally cease, and this is called the cessation of movement. If one relies on the conditioned, then for the mind-essence that can measure the nature of the unconditioned, relying on the objects of the appearances of the five external senses, it arises naturally, and this is fixed by focus. Because of the self-appearance of mind-essence, from the distinction of awareness focusing on itself, relying on this, all conditioned appearances are perfected in their self-liberation. Therefore, by relying on the conditioned, one obtains the nature of the unconditioned. Thus, those who focus on the conditioned are said to be liberated in their own place. Moreover, by relying on many words, the wisdom of awareness is determined. For the mind-essence that can establish anything, all the extraordinary words of the uncommon view and meditation arise within oneself. The basis of all that is expressed by all dharmas is the complete words and letters of the teachings of the original lineage master. This is because by relying on symbolic words, the meaning naturally arises. Therefore, it is said that by pointing out one word, all meanings are understood. For the mind-essence that can abide in the state of the nature of things, the appearances of conceptual thoughts are placed in their own place, and thus they arise as four kinds of experiential appearances: appearance, ocean, mountain, and awareness. In the view of the precious pith instructions of "leaving it as it is," it is perfected in a way that does not require effort from elsewhere. Therefore, the Great Perfection, the ultimate freedom from extremes, is completely and perfectly established, and liberation is said to be the exhaustion of the limits of effort and striving. Mind-essence is like a crystal ball, and for the mind-essence that can be transformed into any color, the afflictions of desire, hatred, and ignorance arise naturally from the great original ground appearance. For example, just as someone skilled in mantras transforms poison into a cooling medicine, in this way, all appearances are perfected as body and wisdom. Therefore, the awareness of self-liberation that transcends antidotes is called the cessation of the limits of other-arising. Relying on the pith instructions of a qualified guru
Chinese
因此，先前和后来的厚重习气一次又一次地叠加。在清净存在的自性心上，五根的对境色法的执着，以及声音、气味、味道和触觉的执着都自然清净。例如，如果水不浑浊，水的浑浊物就会自然澄清。由于外境和内心的显现都自然圆满，因此，在如明镜般清澈的意境中，轮回和涅槃的一切法都如影像般同时显现。从无始以来，自性心从执着中解脱为无对治的智慧。在这种显现为不同显现和觉知的对境中，无需改造和作为，自然解脱。例如，就像蛇的结解开一样，各自在自己的位置上解脱并圆满。由于自解脱无法改造，因此在轮回和涅槃中都无法成立。由于时间和尺度没有变化，因此在无法衡量的空性自心中，自身显现为身和智慧的尺度，就像用斗和秤来衡量一样。由于体验越来越圆满，因此，显现达到极致，成为从三界解脱的士夫。以上是直接指出了存在显现的自性心。现在，将要展示这些的总结。如“如此存在的诸心”等所示，如此，即是以上所展示的，确定为如此存在的诸心，轮回和涅槃的一切显现都自然是其主宰，因此，没有独立于心之外的其他未证悟的法。由于自然产生于自身，因此，确信存在的诸心，其自身相续的执着，一切业和烦恼的垢染都自然清净。以上是对存在显现的自性心进行确立的第二部分，通过问答的方式分三部分进行了展示。现在，第三部分，对遍及显现的自性心进行确立，通过问答的方式进行展示，分为两部分：简略地提出问题和详细地解释答案。简略地提出问题，即“此后菩萨”等，经文清晰。第二部分，详细地解释答案，通过两部分进行展示。