English
Having received the instructions, if one is distracted by worldly affairs and has no time to practice, then upon exhaling one's last breath in the pure land of the self-existing Nirmanakaya, one will attain Buddhahood without the intermediate state within five hundred years. Therefore, these extraordinary dharmas are more excellent than the common vehicle, and it should be known that this is extremely profound. If these are combined with the usual explanations, the nature of reality is unconditioned. Manifestation is the object of the senses. Three is a number, namely, the gathering of the three—door, object, and consciousness—at the same time. The crucial point is like the heart being struck by an arrow or weapon, or like being certain to die after a disease has entered. The term "སྐྱིད་ཡང་" is a word of connection and suppression. Karma refers to the karma of the three times—past, present, and future—the evil deeds that lead to the three realms of existence, and the virtuous deeds such as the ten virtues, which cause rebirth in the heavens, etc. Without these, the fortunate one, through realization, does not fall into the three realms. This arises from severing the connection of karma and habitual tendencies. Moreover, the profound secret mantra, the essence of the heart, is definitely condensed. After certainty arises in the fortunate one, there is no distinction between sharp and dull for those of superior, intermediate, and inferior faculties. Merely entering this door, one will not pass through the womb. The mind, the universal seeker, etc., operates in various changes and movements. Regarding the crucial point of direct perception, since the extremes of conceptual thought that measure with words are exhausted, the nature of reality is not realized through the three wisdoms of hearing, thinking, and meditation, but through the clarity of the senses, seeing with the eyes. It is not a view held by the conceptual mind, therefore one attains Buddhahood in direct perception. Words cannot ascertain the nature of reality with the words of various philosophical tenets. For example, a person afflicted with yellow eyes sees a white conch as yellow. He himself knows it is an illusion, but he cannot turn the attachment to yellow back to white. To this, a wise person explains, "Your eyes are deluded; the nature of the conch is white, seeing yellow is an illusion." Even though it is clarified through words, and he himself knows it is an illusion, he cannot change the appearance of yellow. Similarly, for a faithful person, the words of various philosophical tenets such as Madhyamaka, Cittamatra, etc.
Chinese
虽然已经确定并阐述了这些，但要知道这些是错觉，并且仅仅存在过去的真实法性。如果错觉的显现没有消除，并且没有证悟法性，那就是心智的推测。然而，并非没有方法可以消除眼翳等错觉。就像一位精通医术的医生，无需解释，只需用眼科器械打开眼睛，滴入良药，就能改变黄色幻觉，恢复清澈的视力一样。对于有缘者，一位具德上师无需用各种宗派的言辞来解释，只需指示：“像这样体验法性的直接要点”，并在那一点上做出决断并加以实践，就能转变将错觉执为真实的顽固执着，不可能不转变为清净智慧的显现。因此，因为言辞无法见到法性，所以凭借直接的要点，可以断定不会再轮回于三界。共同是指普遍适用于一切。由于乘是指九次第的言辞和文字等，无法成就证悟成佛的果位，因此凭借直接的要点，在此生中不显现有漏，即可成佛。法身、报身、化身三身是道上的显现，因此，通过此法见到门径，就不会再轮回于三界，这是因为将三身作为道来修持而产生的。因此，法性安住于一切平等性中。例如，一种盐确定了味道，就像确定了所有味道一样。在见到直接的要点时，不需要用言辞来说“这是基础”，同样也不需要依赖道和果。这些都无法用言辞来确定。如是，第二个内容阐述了如何依靠殊胜的特殊宗派的第七句来超越共同乘。现在，第三个内容是阐述如何以四种解脱方式来解脱知识自身的自性于要点之上。以“自明离一切分别”等来阐述。也就是说，由于不是从他处而来，所以是自明。由于从原始以来就安住于远离一切分别念的状态，因此可以断定不会被业和习气所减损。解脱的方式是，凭借本来解脱而无需修饰的要点，显现和存在
English
Although these have been ascertained and explained, know that these are illusions, and only the true nature of the past exists. If the appearance of illusion is not reversed, and the nature of reality is not realized, it is mental speculation. However, it is not that there are no methods to eliminate illusions such as yellow eyes. Just as a skilled doctor, without needing to explain, simply opens the eyes with an ophthalmic instrument and instills good medicine, which changes the yellow illusion and restores clear vision. For a fortunate one, a qualified lama, without needing to explain with the words of various tenets, simply instructs, "Experience the direct point of the nature of reality in this way," and by making a decision on that point and practicing it, the stubborn clinging that holds illusion as truth will be reversed, and it is impossible not to be transformed into the appearance of pure wisdom. Therefore, because words cannot see the nature of reality, it is determined that one will not return to the three realms by the direct point. Common refers to being universally applicable to all. Since the vehicle refers to the words and letters of the nine stages, etc., and the fruit of enlightenment cannot be achieved, by the direct point, one will attain enlightenment in this very life without the appearance of contaminated phenomena. The three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya are the appearances on the path, therefore, by seeing the gateway through this Dharma, there is no return to the three realms, which arises from making the three bodies the path. Therefore, the nature of reality abides in the equality of all things. For example, one salt determines the taste, just as it determines all tastes. When seeing the direct point, there is no need to say with words, "This is the basis," and likewise, there is no need to rely on the path and the fruit. These cannot be determined by words. Thus, the second content explains how to rely on the seventh verse of the special lineage to transcend the common vehicle. Now, the third content explains how to liberate the self-nature of knowledge on the essential point, along with the four ways of liberation. It is explained by "Self-awareness is free from all concepts," and so on. That is, since it does not come from elsewhere, it is self-aware. Since it has abided in a state free from all conceptual thoughts from the very beginning, it is determined that it will not be diminished by karma and habitual tendencies. The way of liberation is that by the essential point of original liberation without the need for cultivation, appearance and existence
Chinese
所有轮回涅槃之法，本来即是自生大解脱。现在无需身语的任何努力，此即从自地解脱，无需改造，是为自性。无需努力，是为自解脱。自解脱无有对治的关键在于，不依赖于任何见、修、行，仅仅是了知法性的意义，即能自解脱，因此没有其他的对治。而且，烦恼本身即由烦恼解脱，若以智慧等对治，则无有解脱。若问：有吗？如果烦恼由烦恼和对治解脱，那么以对治的智慧在自相续中执着，又由什么来解脱？如果由它本身解脱，那么烦恼也由它本身解脱，因此不需要（对治）。如果存在对治，那么将无有穷尽。因此，让它自然而然地自解脱，就像用污垢清洗污垢，用酒来调伏醉酒之人，用铁来对付铁的敌人一样。直断顿超的关键在于，无论显现什么，都安住于显现之上，觉性进入顿然消逝的状态。当出现这种情况时，显现从显现中解脱，就像小鸟被老鹰抓走一样。觉性从变化中解脱，就像冰雹在空中自然消失一样。当出现这种情况时，显现与觉性无二无别地解脱，就像水融入水中，酥油融入酥油一样。完全解脱没有边际的关键在于，相信轮回没有开始，因此没有边际。如此相信，解脱从自身开始解脱，因此没有依赖于此的名称。烦恼在自身解脱，因此不需要依赖于对治。本达本达尔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）解脱，因此不期望其他的果。事物的存在方式本来就是如此，具有基础。其中的关键在于：本来解脱、不执著、不改造是关键。自解脱不加入分别念是关键。直断顿超安住于自然消逝是关键。完全解脱具有认识的关键，这四者是口诀。如此，凭借四种解脱，轮回本身本来就已经解脱，轮回从未成立，因此没有再次的基础。因此，不住于涅槃的边际。不住于此，因此不需要任何的努力。如此的法性，最初从任何地方都没有产生，因此没有返回的对治。现在没有任何人造作，因此没有安住的处所。如此无有的法性，业力老
Chinese
因果的联系断绝，就叫做轮回业的边际空尽。这样，自心没有负担，就不会再返回。没有根本，就不需要努力和勤奋，因此在轮回和涅槃中都不会成立。以上是支分之义的第三个，所知自性。开示了于要害处解脱的安住方式，以及四种解脱之理。现在是第四个内容，开示了如此解脱的诀窍，以及如何认识它。以“获得见”等来开示。那么，于要害处解脱是从何而来的呢？因为获得了三身不变的身体，所以自性就能见到境。无需努力，自然解脱，伟大的勤奋。解脱的要点有三个：不作而自然生起，不修而获得自地的要点是：显现解脱为显现，境相的边际空尽。觉性在流动中解脱，流动自然止息。显现与觉性在二无中解脱，与自性相遇，法性母子平等。对此，安立六识的处所，眼根依于色，眼与色没有关联。同样，耳与声，鼻与香，舌与味，身体的根依于触，根自然放松，身体与触的关联空尽，这是五种，根自然放松的要点。那时，六境各自显现，但执着在自身上断绝。念头虽然广大，但流动自然止息。能取所取虽然聚集，但执着自然止息。觉性虽然自然显现，但境缘显现为法性。烦恼虽然自然增长，但大乐自然舒展。迷惑虽然周遍，但轮回的初始和终结断绝。痛苦的海洋虽然爆发，但轮回的洞穴被挖掘。异熟果的业虽然未尽，但不会退转到三界。证悟了八种解脱之理。对此，上方是：觉性本自成佛，因此没有堕入轮回的担忧。自心生起安乐，因此对于地狱寒热的痛苦，既不害怕也没有顾虑。身语意三门解脱，因此不会对佛生起贪恋。错觉显现为净土，因此对于涅槃没有希望的极大把握。四种觉性不会被轮回所退转的自在。
English
The connection of cause and effect being severed is called the exhaustion of the limits of cyclic existence. Thus, the mind has no burden, and will not revert. There is no root, so there is no need for effort and exertion, therefore it is not established in either cyclic existence or nirvana. This is the third of the branch meanings, the self-nature of what is to be known. Having shown the way to abide in liberation at the crucial point, together with the four ways of liberation. Now, the fourth content is to show the key to liberating in this way, together with how to recognize it. It is shown by "obtaining sight" and so on. So, where does liberation at the crucial point come from? Because one has obtained the body of the three kayas that does not change, one naturally sees the objects. Effortless self-liberation, great effort. There are three keys to liberation: without doing, it arises naturally; without practice, the key to attaining one's own ground is: appearance is liberated as appearance, the limits of the objective appearance are empty. Consciousness is liberated in the midst of movement, and movement ceases naturally. Appearance and consciousness are liberated in non-duality, meeting one's own face, the nature of reality is mother and child being equal. In this regard, by placing the six aggregates in their place, the eye faculty depends on form, the eye has no connection with form. Similarly, the ear with sound, the nose with smell, the tongue with taste, the body faculty depends on touch, the faculty itself relaxes, and the connection between body and touch is emptied, these are the five keys to the faculty relaxing on its own. At that time, although the six objects appear separately, attachment is cut off at its own place. Although thoughts are extensive, movement ceases naturally. Although the grasped and the grasper are gathered together, attachment ceases naturally. Although awareness appears naturally, objective conditions arise as the nature of reality. Although afflictions increase naturally, great bliss arises freely. Although delusion revolves completely, the beginning and end of cyclic existence are cut off. Although the ocean of suffering erupts, the hole of cyclic existence is dug out. Although the karma of the ripening of results is not exhausted, there is no turning back to the three realms. The four ways of liberation of the eight are realized. In this regard, above is: awareness itself is enlightened from the beginning, so there is no fear of falling into cyclic existence. Happiness arises in one's own mind, so there is no fear or worry about the suffering of heat and cold in hell. The three doors of body, speech, and mind are liberated, so there is no desire to be born as a Buddha. Deluded appearances arise as pure lands, so there is great confidence that there is no hope for nirvana. The four kinds of awareness are the power of not being turned back by cyclic existence.