Chinese
接下来讲述以祈请为先导，器世界如何解脱的第三个内容，即对如此显现之义，以确定把握而摄集之：无有定准的生起有两种：于所诠名相无有定准，于义自性无有定准。其中，以名诠释名相，并不能确定，因为名并非真实。如是心部中说：无论如何诠释，即如是显现。譬如说水火二者不能并存，火并不具有作为火的意义。即使诠释为水，也没有任何矛盾。一切皆无，因其义显现之故。于义自性无有定准，故地狱于所知中并不成立，故说为佛亦无妨碍。如是，轮回与涅槃于何处皆不成立，故于义亦无有定准。如是，心部中说，此等皆无有自性。种种自解脱而显现，犹如鹏鸟的翅膀。如是，以无有定准的外境五大，确定之，即于心之自性如何显现，亦安住于不改变，故心性并非所诠释，故心不依赖于任何因缘。于显现中无有实性，故种种皆于自身解脱。色，即事物形状之相，如须弥山般，或如芝麻粒，或如极微尘，或如四方形、圆形、三角形、半月形、长形、歪斜形等显现的一切，于彼等进行诠释，亦不能成立为名，故为无；于义亦不能成立，故无有自性。一切皆是心的错觉。仅仅安住于其自身，即得解脱，此乃大圆满不作功用的要诀。又，所谓无色，亦因无有定准，故所诠释的仅是名，于因时成立。即一切所诠释皆是名，名无有定准，因于任何义皆无有定准。譬如说，火的特征是湿润，又说热且能燃烧，二者皆不过是名而已。名仅是名，诠释仅是诠释。名并非真实的法性。如是，若无事物，则无色。
English
Next, the third content of how the vessel world is liberated, with the preliminary of supplication, is explained, which is to show the meaning of such appearances, with definite grasping and collection: There are two kinds of uncertain arising: uncertainty in the expressed names, and uncertainty in the self-nature of meaning. Among them, explaining the names with names is not certain, because names are not real. As it is said in the Mind Section: However it is explained, it appears as such. For example, saying that fire and water cannot coexist, fire does not have the meaning of being fire. Even if it is explained as water, there is no contradiction. Everything is non-existent, because its meaning appears. Because there is no certainty in the self-nature of meaning, hell is not established in the knowable, so there is no obstacle to saying it is a Buddha. Thus, neither samsara nor nirvana is established anywhere, so there is no certainty in meaning either. Thus, in the Mind Section, it says that these are all without inherent nature. Various things arise as self-liberation, like the wings of a garuda. Thus, with the uncertain five external elements, certainty is established, that is, how it appears in the self-nature of the mind, it remains unchanged, so the nature of mind is not what is explained, so the mind does not depend on any conditions. There is no reality in appearance, so everything is liberated in its own place. Form is the aspect of the shape of things, like Mount Sumeru, or like a sesame seed, or like an atom, or like everything that appears as square, round, triangular, crescent, long, skewed, etc. Explaining them does not establish them as names, so they are non-existent; they cannot be established in meaning either, so they have no self-nature. Everything is an illusion of the mind. Just abiding in its own place is liberation, which is the key point of the Great Perfection beyond effort. Also, the so-called formlessness is also because there is no certainty, so what is explained is only a name, which is established at the time of the cause. That is, everything that is explained is a name, and there is no certainty in the name, because there is no certainty in any meaning. For example, saying that the characteristic of fire is wet, and also saying that it is hot and can burn, both are nothing more than names. Name is only a name, and explanation is only an explanation. Name is not the real dharma nature. Thus, if there is no thing, then there is no form.
Chinese
还有，法唯有通过法自身解脱，没有其他。自己通过自己解脱，不依赖其他因缘。无也通过无解脱。这指的是，因为是无实体的缘故。这又如一个之上又一个解脱，如同水上加水。远离清净的执着，如同一个尸体上又堆一个尸体。二是安住的方式和显现的方式两种，以是的方式解脱。这些是第八个总摄的意义，以空行母等请教为先导，显示了器世间为何不会解脱，其中有三个意义，支分的意义做了六个要义来显示。现在是第九个总摄的意义，如果这样物质等解脱，那么精华的有情为何不会解脱，以内涵四种来显示，首先，以请教为先导，显示了这些有情如何解脱的方式，马胜吉祥是总摄。呼唤道：唉！薄伽梵。器之行者所依，风所生。其终为风所毁，故为坏灭。众生依于此。风依于水，水依于土，这也已解脱。精华是，如此外境之精华，内身之五大。以其精华，心依于此，故称具有意义之词。如此器物物质之相解脱，精华身心和合者，为何不解脱呢？如此请教。薄伽梵，如果三界之有情未得解脱，那么其他地水火风等解脱者，将变得毫无意义。或者物质等解脱的那些，是如何解脱的呢？或者上面所说的那些，是没有任何努力就解脱了，还是通过努力而解脱的呢？如果通过努力而解脱，那么上面所说的地水火风物质等，不应该解脱，或者解脱，或者不解脱，是无法理解的。或者那些解脱了，有情们也无需努力就解脱了吗？是如何解脱的呢？请您为我开示。这是所问。这样显示了第一个内涵。现在是第二个内涵，回答说无需努力，自然解脱。续部的导师
English
Furthermore, Dharma is liberated only by Dharma itself; there is nothing else. One is liberated by oneself, not relying on other conditions. Non-existence is also liberated by non-existence. This refers to the fact that it is without substance. This is also like one liberation upon another, like adding water to water. It is free from attachment to purity, like piling one corpse upon another. Secondly, there are two ways: the way of abiding and the way of appearing. It is liberated in the way it is. These are the eighth summarized meanings. Taking the questioning of the Dakinis as a preliminary, it shows why the vessel-world will not be liberated, which has three meanings. The meaning of the limbs is shown as six essential points. Now, the ninth summarized meaning is that if matter and so on are liberated, why sentient beings, the essence, would not be liberated. This is shown with four inner meanings. First, taking the questioning as a preliminary, it shows how these sentient beings are liberated. As for that, Taming Best Steed is the compilation. Calling out, "O Bhagavan!" The vessel's beings rely on and are born from the wind. Its end is destroyed by the wind, so it is destructible. Beings rely on it. Wind relies on water, and water relies on earth. That too has been liberated. The essence is the essence of the outer elements, the five inner elements of the body. With its essence, the mind relies on it, so it is called a word with meaning. Thus, if the forms of the vessel's matter are liberated, why would the essence, the union of body and mind, not be liberated? Thus he asked. Bhagavan, if the sentient beings of the three realms are not liberated, then the liberation of earth, water, fire, wind, and so on would be meaningless. Or how are those liberated, such as matter, liberated? Or are all those mentioned above liberated without any effort, or are they liberated through effort? If they are liberated through effort, then the earth, water, fire, wind, and matter mentioned above should not be liberated, or whether they are liberated or not liberated is incomprehensible. Or, if those are liberated, are sentient beings also liberated without effort? How are they liberated? Please show me. This is the question. Thus, the first inner meaning is shown. Now, the second inner meaning is that the answer is that liberation is effortless and self-liberating. The teacher of the tantra
Chinese
世尊的教导是，努力做到毫不费力地自然解脱。因为大圆满超越了努力和修持，所以不是通过努力而解脱。而且，由于本初解脱本身依赖于没有重复的基础的关键点，所以显示了众生的身体没有重复的基础。这是第二个要点。现在是第三个要点，即显示了所有从父母的因缘中产生的自识的自性，即其自身的大乐。这也是方法，是自明的因，依赖于上师。这也是使因清净的口诀，智慧断除轮回，使母亲的缘清净，依赖于自己。这也是通过修行，风的修持的运动的口诀，依赖于方法，使死亡临近。通过智慧的断除，证悟轮回的特征。这也是通过方法，父亲的因精液清净，从而运用风完全清净的智慧。母亲的因血液清净，从而缘完全清净，显现自然解脱。首先，当识进入母亲的子宫时，投射的力量由风推动，这是所有显现自然解脱的力量。这也是依赖于风的菩提心，自明成熟为大乐本身。这也是因的菩提心，从五大的因中，产生地的因，身体在一个自性中移动。有风，所以进行投射和运动。有火，所以降下温暖。有水，所以湿润。有虚空，所以空虚并作为间隔。身体产生的种子，完全清净为大乐的力量。这也是从法性空性的境界中显现出来。二是父母的世俗的乐的等入，完全清净为从上师的方法中产生的自己的智慧。子宫等十二个词在正文中考察，从其他地方详细解释。第三个要点已经显示。现在是第四个要点，即显示了通过努力的见行而被束缚。唉玛，奇妙的法！如果通过慈爱的行为，不改变自己的心，而是保持原样，那么所有存在和不存在的显现都会自然显现，就像天空中的云彩消散一样。不要通过忆念和思考。
English
The Blessed One's teaching is to strive for effortless self-liberation. Since Dzogchen transcends effort and practice, liberation is not through effort. Moreover, since primordial liberation itself relies on the key point of having no repeated basis, it shows that sentient beings' bodies have no repeated basis. This is the second point. Now is the third point, which shows that the nature of all self-awareness arising from the causes and conditions of the father and mother is its own great bliss. This is also the method, the cause of self-knowing, which depends on the lama. This is also the oral instruction for purifying the cause, the wisdom that cuts off samsara, which purifies the mother's condition, depending on oneself. This is also through practice, the oral instruction for the movement of wind meditation, depending on the method, making death near. Through the cutting of wisdom, realizing the characteristics of samsara. This is also through the method, the father's cause, semen, is purified, thereby using the wisdom of wind that is completely purified. The mother's cause, blood, is purified, thereby the condition is completely purified, appearances go to self-liberation. First, when consciousness enters the mother's womb, the force of projection is moved by the wind, which is the power of all appearances to self-liberate. This is also the mind of enlightenment that relies on the wind, self-awareness maturing into great bliss itself. This is also the cause, the mind of enlightenment, from the cause of the five elements, generating the cause of earth, the body moves in one nature. There is wind, so it projects and moves. There is fire, so it lowers warmth. There is water, so it moistens. There is space, so it is empty and acts as an interval. The seed that generates the body is completely purified into the power of great bliss. This also arises from the realm of the emptiness of dharmata. Second is the worldly bliss of the father and mother's union, completely purified into one's own wisdom arising from the lama's method. The twelve words such as womb of the womb are examined in the text, and explained in detail from elsewhere. The third point has been shown. Now is the fourth point, which shows that one is bound by views and conduct with effort. Ema, wonderful dharma! If, through loving conduct, one does not change one's own mind but leaves it as it is, then all appearances of existence and non-existence will self-liberate, like clouds dissipating in the sky. Do not through remembrance and thought.
Chinese
舍，以不造作的专注和禅修，将心安住在任何显现的不造作的本然状态中，那么，所有外在的法都必定在自身处解脱。从见地上来说，不要执着于“是”的巨大，不要计算错误和遮蔽，不要探究心的内外，当觉性之心生于虚空时，便能从常断的边执中自然解脱。从果上来说，不要因轮回而沮丧，不要因涅槃而期盼，不要以二元对立束缚自心，而要扩展到原始解脱的广大境界中，那么，自生的身体便能在当下清净解脱。如此一来，一切显现皆能自解脱，从本初以来就已证得法性的印记，因此，这是在说明无需再作任何努力。如上所述，这一章的要义可归纳为九个方面，并通过四个或十一个分支要点，如珍珠等，在适当的场合加以阐述。这一章阐述了众生无需勤作即可自然解脱的道理。也就是说，无需进行身体上的努力，如改变手印等任何行为，万法皆能因其自身本性而解脱，从而不再堕入六道轮回。无需进行语言上的努力，如念诵心咒等，所说之语皆能清澈明晰地解脱，所说的每一句话都能通过声音和意义的口诀而解脱。无需进行心意上的努力，如修持明觉等，一切所思所想皆能因其本性而解脱，因为根本不存在对治。因此，自解脱的要点在于没有对治。下面将阐述铁的铁链如何变成翅膀等。所谓的“解脱”，有仅仅安住于此便能解脱，仅仅知晓便能解脱，在关键点上解脱，原始解脱，自解脱，完全解脱等等多种说法。但这里所说的是，对于伟大的自解脱来说，因为没有对治，所以无需努力。章节是指，经文确定段落的意义。或者，是指显示章节。四个是指，与三不同，是数字的差别。第四章的珍珠被清晰地剖析。完毕。 舍，嘉，玛，塔，哈，嘎，塔，哈， 达。现在是第五章，阐述安住于实相中，错乱自然圆满的章节，如珍珠般清晰地剖析。通过两个概括性的要点来阐述：简要地提出问题，以及详细地回答。首先，从“此后”等一句偈颂中提出了五个问题，将在下文阐述。