Chinese
认识到与地界分离。因为没有最终的去处，所以相信本初即是佛。分类来说，有业与异熟清净，以及明觉境相清净的见解。理解与上面所说的相似。衡量标准是：心所摄持的皆为空性。心的显现自然解脱。所要证成的：心和心所摄持的法，本来就是佛，因为本来解脱，所以没有再次建立的基础。还有，不改变显现，认为自性清净的，本体不被心所改变，因为显现无法被修正，所以在显现的同时，各种各样的显现都自然清净。定义是：不被觉知所改变，不被显现所限制，显现与觉知二者无别地清净。分类来说，有基位自生和显现假立自净。基位自生，心的自性四种完全清净而解脱。显现的自性，即使显现出各种各样的自性之相，但实际上没有成立任何实相的本体。衡量标准是：因为远离了心，所以无法改变而聚集。各个事物的显现，有相似的显现和真实的显现自净。相似的显现和真实的显现二者都是自净自解脱。所要证成的：显现于显现之处解脱，所以所缘境空。觉知于变化之处解脱，所以能断的觉知空。显现与觉知二者无别地解脱，所以轮回与涅槃的执着完全清净。还有，认为烦恼安住在自身之处而解脱，本体安住解脱无需努力。定义是，对于烦恼，将贪欲安住在贪欲之上，贪欲自身解脱，所以没有其他的对治。对于所有这些，都是在自身之处安住自身而解脱，就像用污垢清洗污垢一样。分类来说，有安住的方式没有取舍，以及显现的方式在自身之处解脱。其中，安住的方式，对于事物存在的状态，因为没有需要取舍的，所以自然解脱，因为没有需要抛弃的，所以一知一切解脱。显现的方式在自身之处解脱，眼睛在色法之上解脱，所以所见之相自然止息。耳朵在声音之上解脱，所以言语中断。鼻子在气味之上解脱，所以记忆的来源止息。舌头在味道之上解脱，所以体验中断。身体在触觉之上解脱，所以感觉没有依赖。衡量标准是：无论显现什么都是法性。
English
Recognize the separation from the earth element. Because there is no final destination, have faith that one is primordially enlightened as a Buddha. In terms of classification, there are the views of purifying karma and its maturation, and purifying the realm of consciousness. The understanding is similar to what was said above. The measure is: whatever is gathered by the mind is empty. The appearances of the mind are self-liberated. What is to be accomplished is: the mind and the phenomena gathered by the mind are originally Buddhas, because they are originally liberated, so there is no basis for re-establishment. Furthermore, those who desire the self-purification of appearances without alteration, because the essence is not altered by the mind, and appearances cannot be corrected, the various appearances are pure in their own place as they appear. The definition is: not altered by knowledge, not cut off by appearances, the purity of appearance and knowledge being inseparable. In terms of classification, there are the naturally arising ground and the self-purification of imputed appearances. By the naturally arising ground, the four aspects of the mind's nature are completely purified and liberated. The characteristics of appearances, even though various appearances of their own characteristics arise, in reality, the essence of anything is not established. The measure is: because it is free from the mind, it is unaltered and gathered. In the appearances of individual things, there are similar appearances and the self-purification of real appearances. Both similar appearances and real appearances are self-purified and self-liberated. What is to be accomplished is: appearances are liberated upon appearance, so the object of focus is empty. Knowledge is liberated upon change, so the knowledge that cuts off is empty. Appearance and knowledge are liberated inseparably, so the fixation on samsara and nirvana is completely purified. Furthermore, those who believe that afflictions are liberated by leaving them in their own place, the essence of leaving is liberation without effort. The definition is, for afflictions, placing desire upon desire itself, desire itself is self-liberated, so there is no other antidote. For all of these, liberation is achieved by leaving oneself in one's own place, like washing dirt with dirt. In terms of classification, there is the way of abiding without acceptance or rejection, and the way of appearing is liberated in its own place. Among them, the way of abiding, for the state of things, because there is nothing to accept, it is naturally liberated, because there is nothing to abandon, one knowing is all liberated. The way of appearing is liberated in its own place, the eye is liberated upon form, so the appearance of seeing naturally ceases. The ear is liberated upon sound, so speech is interrupted. The nose is liberated upon smell, so the source of memory ceases. The tongue is liberated upon taste, so experience is interrupted. The body is liberated upon touch, so feeling is exhausted of dependence. The measure is: whatever appears is the nature of reality.
Chinese
因此，所有显现的边际都停止了。由于超越了自生因缘，所有的戏论都结束了。所要证悟的是，这些显现不需要从法性中寻找，而是自显现、完全解脱的。由于自性清净，在一切方向显现，那自显现本身就是自解脱。如是宣说了词句的见解。现在宣说第二种意义的见解，意义是：所谓“意义”，是指本体不变异。由于“意义”的定义是不变异，而且是见解，所以是现量见到，因此称为“意义”。那也是在现量安乐的根识境中，门的要点是眼睛不作修饰，境的处所是虚空空旷无云，觉性本身显现，这三者是：由于是法，所以是一切宗派的精华。由于是“本身”，所以不作修饰地安住于此，自显现就在自处解脱。那样的法性，不需要用智慧去听闻，因为这是根识没有锐利和迟钝的要点。不需要用心去讲述，因为在根识的境中现量显现。不需要通过禅修去习惯，因为仅是觉性本身显现，就远离了意识分别念的怀疑。不是通过这三者，而是通过根识的现量，在眼睛的行境中存在，因此超越了共同乘的意识分别念的禅修。不需要通过思考来讲述，因为那样的见解，不能用言词来确定，而是通过上师的口诀，意义在自处确定。还有，有缘者以眼睛的根识，观看门的要点和境的要点空性以及觉性的要点连绵不断，在所见的任何对境中，身体的要点是安住的方式，语言的要点是止语，心的要点，这三者为了成为要点，根识没有锐利和迟钝，仅是给予这个窍诀就能解脱的要点。为什么呢？因为仅是见到法性现量，就能清净业和烦恼的垢染。因此，业没有好坏，即使造作了五无间罪之一，进入这个门后，发起精进，修持之后，也不会减少胎生的门。对于那样的法性现量，由于无有偏颇的空性，没有用善来帮助，而是用平等的两种精进来修持，一个
English
Therefore, all limits of whatever appears cease. Because it transcends self-originated causes and conditions, all elaborations come to an end. What is to be realized is that these appearances do not need to be sought from the nature of reality, but are self-arisen and completely liberated. Because of self-purity, what appears in all directions, that self-arisenness itself is self-liberation. Thus, the view of words is taught. Now, the second, the view of meaning, is taught. Meaning is: The term "meaning" refers to that whose essence does not change. Since the definition of "meaning" is unchanging, and it is a view, it is seen directly, therefore it is called "meaning." That is also in the realm of manifest bliss of the senses. The key point of the door is the uncorrected eye. The place of the object is the empty sky, free from clouds. The very seeing of awareness, these three are: Because it is Dharma, it is the essence of all tenets. Because it is "itself," it is left uncorrected from that, and self-appearance is liberated in its own place. Suchness does not need to be heard with wisdom, because it is the key point where the senses have neither sharpness nor dullness. It does not need to be explained with thought, because it appears manifestly in the realm of the senses. It does not need to be accustomed to through meditation, because just seeing awareness itself is free from the doubt of mental judgment and intellect. Not through these three, but even from the manifest perception of the senses, it exists as the very object of the eye. Therefore, it transcends the meditation of mental judgment of the common vehicles. It does not need to be explained through thought, because such a view cannot be determined by words, but through the guru's instructions, the meaning is determined in its own place. Furthermore, for the fortunate one, the key point of the door is the way of seeing with the eye's senses, and the key point of the object is space, and the key point of awareness is continuity. In whatever object is seen, the key point of the body is the way of abiding, the key point of speech is the cessation of speech, and the key point of mind, these three, in order to become key points, the senses have neither sharpness nor dullness. Just giving this instruction is the key point of liberation. Why is that? Because just seeing the manifest nature of reality purifies the defilements of karma and afflictions. Therefore, there is no good or bad in karma. Even if one has committed one of the five heinous crimes, by entering this door, generating diligence, and practicing, the door of the womb will not diminish. For such a manifest nature of reality, because of the emptiness without bias, it is not helped by virtue, but is practiced with two equal diligences, one
Chinese
通过身语意做了无数的善事，比较起来没有大小之分。罪恶也没有带来损害，即使做了各种罪恶，也没有经历微小的痛苦。因此，善与恶都要彻底消除。而且，因为没有亲眼见到自性觉悟的关键，所以这所有九乘次第的见修行，都是以心智推测的见解。对成佛既没有帮助也没有损害，因此，依靠这些经文的词句和文字记录是无法解脱的。那么，这些教义就没有必要传授了吗？并非如此，这仅仅是进入此坛城的阶梯，除此之外没有其他必要。而且，法性耗尽的显现并没有在任何事物本质上成立，三身和五智是道路上的显现，因此不认为是果。法性亲眼所见的显现是化身，体验增长是报身，觉性达到极限是法身。像这样，他们将身义三者，词义的见解分为两部分来阐述。现在是身义第四部分，词与义的见解的界限。分为两部分来阐述的第一部分，用词语来标明界限是：词义见解的处所，在下面阐述的，它的界限特别在于用词语来标明界限。对此，词语是所有表达的根源，也是从思维中产生的。而且，无论哪个众生，如果不说话就不说话，一旦说话，就是思维的推测，因此通过分析来转变思维的推测。对此进行标记和分析后，用意识的词语来寻求发展和掩盖，或者类似于学术研究或世间的故事等等，无论在哪方面都无法成立。对此，用意识来训练思想，因为意识的推测不是可靠的衡量标准。因此，九乘次第的见修行都是意识的推测，所以不能成佛。像这样，用词语来标明见解的界限是意识的推测。现在是第二部分，标明意义的见解的界限：对此，见解的意义是：安住于自身的意义，通过自身的见解而称为见解。自性之镜的内
English
Having performed immeasurable virtues of body, speech, and mind, there is no distinction of great or small in comparison. Evil does not bring harm either; even having committed various evils, there is no cause for experiencing minor suffering. Therefore, both good and evil should be completely eliminated. Moreover, because there is no key to directly seeing self-awareness, all these views, meditations, and desires of the nine vehicles are views based on mental speculation. They neither help nor harm Buddhahood, so liberation is not achieved through the words and written records of these texts. Then, is there no need to teach these? Not so, these are merely stepping stones to enter this mandala; otherwise, there is no other need. Furthermore, since the appearance of the exhaustion of Dharmata is not established in the essence of anything, the three Kayas and five wisdoms are appearances on the path, so they are not considered the result. The direct appearance of Dharmata is the Nirmanakaya, the increase of experience is the Sambhogakaya, and the perfection of awareness is the Dharmakaya. Thus, they explain the three aspects of body, meaning, and word, dividing the view of meaning into two parts. Now, the fourth aspect of body and meaning is the boundary of the view of word and meaning. The first part of the explanation in two parts, marking the boundary with words, is: The place of the view of word and meaning, which is explained below, its boundary is specifically marked by words. In this regard, words are the source of all expressions and are produced from thought. Moreover, whichever being does not speak, does not speak; once speaking, it is mental speculation, so transform mental speculation through analysis. After marking and analyzing this, seeking development and concealment with the words of consciousness, or resembling academic research or worldly stories, etc., it cannot be established in any way, whether beneficial or harmful. In this regard, train the mind with consciousness, because the speculation of consciousness is not a reliable measure. Therefore, the view, meditation, and conduct of the nine vehicles are all mental speculation, so one cannot attain Buddhahood. Thus, marking the boundary of the view with words is mental speculation. Now, the second part is marking the boundary of the view of meaning: In this regard, the meaning of the view is: the meaning that abides in oneself, which is called view through one's own view. The inner [essence] of the mirror of self-nature