English
Therefore, it cannot be expressed by examining with the words of the tantras, nor by examining with the oral instructions of the guru. Moreover, awareness itself appears as direct perception, it is the nature of reality that is free from views. Therefore, it is the lamp of awareness, inseparable at all times, it is the nature of reality that is free from the meditation of body and speech fabrication. Because it is always present with these, therefore, with contrived actions, one will not know the meaning of the direct perception of awareness. From its meaning, even the appearance of cause and effect cannot be established. For the conceptual mind with terms of phenomena such as Madhyamaka and Pramana, examining the direct perception of awareness itself again with the mind will obscure it. Since it is not the domain of words, it does not depend on hearing; since it is not mental discrimination, it is not accomplished through thinking. Because for the state of self-luminous and clear awareness that transcends the mind, since there are no words, it cannot be examined or investigated even by wisdom. For awareness, generosity, discipline, and patience, for the direct perception of awareness itself, there is neither harm nor is it separate from the beneficial result. Since the wisdom of awareness is not the domain of wisdom, in order to clarify the domain of the senses, through the wisdom of hearing, thinking, and meditation, even if one examines awareness itself most excellently, one will not see its meaning. Because it has not become the domain of the senses, therefore, it itself is unchangeable. Thus, the second essential point explains that it is difficult to obtain its meaning through various phenomena. Now, the third essential point explains that it also transcends the scope of effortful activity: For the direct perception of awareness, there is no mandala arranged as a substance. It relies on the leisure of the self-nature Samantabhadra. Since it does not exist in awareness, one cannot obtain empowerment that relies on colored powders, because one abides in the leisure of Samantabhadra father and mother in oneself, since there is no establishment of forms and hand gestures with distinct appearances, there is no deity. Since there is no deity, there are no seed syllables such as Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the generation stage. This is also because it abides in the letters of the self-nature chakra. Since there is no deity in itself, there are no root mantras and recitation accomplishment action mantras, because one focuses on the letters of the chakra, when reciting in the mouth, by the key point of becoming a mantra, one does not need to rely on mantras of combined letters.
Chinese
哦！由于无需观修本尊的关键，因此无需进行根本手印、誓言手印和事业手印等支分之行。从表相手印中解脱的意义是：实义手印，以乐空增盛，不会超出原始自显大义。以明增盛觉性，即解脱为觉空无别。因此，身体的疲惫等又该如何呢？因此，内外秘密的供养、赞颂等，以及祈请和唱金刚歌等，无需用语言来表达，关键在于无论吃什么、喝什么，都是在会供中享用。因此，无需灌顶，因为本来圆满的三身已在自身中具足。因此，哪里还有饮食的誓言呢？因为没有，所以通过知晓为一，便超越了守护的界限。无需修习主尊，无需修习眷属，无需缓慢修持，无需积聚物品，无需缓慢修持，因为根本所依是字，字所依是五光蕴，光所依是诸本尊安住，根本之字消融的关键是不存在。如此一来，之所以有缓慢之轮的开展和收摄，是因为行住坐卧之时，没有超出三层身和智慧的去处之关键。由于没有自和他者的守护，没有守护，因此所守护之处也未成立为自他。因此，身体的行为无论做什么，都是本尊的行持；口中无论说什么，都是咒语的念诵；心中无论生起什么念头，都成为禅定的散乱和收摄。因此，不会有魔障的阻碍，也没有损害自他的境地，因为身语的行为如此进行，所以障碍不会成立。如是宣说了第三个要义，现在宣说第四个支分要义，即一切皆从如此安住的基础中生起，并宣说其伟大之处。上述的缓慢等，都是因为我觉性的智慧本身显现出这一切，因此，也是依靠我之关键的转变，使所见显现为法性，依靠我与风混合的关键，将法性送入母体，依靠我的毛孔张开的关键，使成佛
English
Oh! Because of the key that there is no need to contemplate the deity, there is no need to transform the activities of the limbs, such as the root mudra, the samaya, and the karma mudra. The meaning of liberation from the symbolic mudra is: the meaning of the actual mudra is that emptiness is increased by bliss, and it does not go beyond the meaning of the great original self-illumination. By increasing clarity with awareness, it is liberated into indivisibility of awareness and emptiness. Therefore, what should be done with physical exhaustion and so on? Therefore, there is no need to express offerings, praises, etc., and supplications and vajra songs, etc., with words, whether they are outer, inner, or secret, because the key is that whatever is eaten and drunk is enjoyed in the tsok. Therefore, there is no need for empowerment, because the three kayas that are complete from the beginning are complete in oneself. Therefore, where are the vows of eating and drinking? Because there is none, by knowing it as one, one transcends the limits of protection. There is no need to practice the main deity, no need to practice the retinue, no need to practice slowly, no need to accumulate substances, no need to practice slowly, because the root support is the letter, the letter support is the mass of five lights, the light support is the residence of each deity, and the key to the dissolution of the root letter is non-existence. In this way, the reason why there is the unfolding and gathering of the slow wheel is the key that there is no place to go beyond the three levels of body and wisdom when walking, sleeping, sitting, and dwelling. Since there is no protection of oneself and others, and there is no protection, the object to be protected is not established as self or other. Therefore, whatever actions of the body are done are the actions of the yidam deity; whatever is said in the mouth is the recitation of mantras; whatever thoughts arise in the mind become the scattering and gathering of samadhi. Therefore, there will be no obstruction by demons, and there will be no place to harm oneself and others, because the actions of body and speech proceed in this way, so obstacles will not arise. Thus, the third essential point was taught, and now the fourth branch essential point is taught, that everything arises from the basis of such abiding, and its greatness is taught. The above-mentioned slowness, etc., are all because all these appearances arise from my own wisdom of awareness, and therefore, also relying on the transformation of my key, the seen appearance arises as the nature of reality, relying on the key of mixing me with the wind, sending the nature of reality into the mother, relying on the key of my pores opening, causing Buddhahood
Chinese
是明亮的境界。因为那本身就是空性，一切都解脱了。这样一来，六道轮回的所有显现也都是觉性本身。心是六根本烦恼，也是心本身解脱为觉性。从心所生的五十一心所，也无一不是我觉性菩提心所变现。所依是器，所动是情，遍布各处，所以才显现出多种多样。因此，一切显现都是自生智慧。从法身的角度来看，也是唯一，因为没有任何事物不是从唯一的觉性中显现出来的。轮回和所有造作的法，都是自生觉性之王，与境和觉二者无别。涅槃是孩童的装饰和玩耍，是自生智慧在一切事物上的显现。那么，如果没有闲暇、天神和咒语等等，就不是佛法吗？即使出现了这些，也没有任何阻碍，因为它们是从上面的闲暇的摄集中产生的。同样，主尊坛城和眷属天神等等，也都是进入灌顶次第，以及誓言和生起次第等等，都是我自生智慧的显现。法是名言安立的法，所以在一切言语中显现，并且显现为轮回和涅槃之法，因此一切造作的自性都是从我自生智慧中产生的。无论在哪里，境都不会移动，而是安住在身体上，遍布一切显现和执着，并且也通过风的运动而移动。这样一来，大圆满瑜伽士在安住的时候也是法性，在睡觉的时候也没有超出睡眠的禅定，行走的时候也没有超出我自生智慧的行为。无论是自己还是他人的生命，以及断绝他人身体和意识的联系，也都是我自生觉性。这是第四个核心意义。现在，第五个分支意义是，如同所有器情一样显现，并且也显示了所有白色之法的显现。因此，一切世间众生都是从觉性智慧中产生的，当外器世界毁灭时，就像虚空一样消失。在虚空中，有风遍布、进入和保护，名为“扬雍”的种子字显现，就像蒸汽一样。
English
It is the clear realm. Because that itself is emptiness, everything is liberated. Thus, all appearances of the six realms of samsara are also awareness itself. The mind is the six root afflictions, and it is also the mind itself that is liberated into awareness. The fifty-one mental factors that arise from the mind are also none other than manifestations of my awareness, bodhicitta. What is relied upon is the vessel, and what moves is the essence, pervading everywhere, and therefore appearing in many forms. Therefore, all appearances are self-arisen wisdom. From the perspective of the Dharmakaya, it is also the only one, because there is nothing that does not arise from the single awareness. Samsara and all created dharmas are also the king of self-arisen awareness, inseparable from both object and awareness. Nirvana is the adornment and play of a child, the manifestation of self-arisen wisdom in all things. So, if there is no leisure, deities, and mantras, etc., is it not Dharma? Even if these appear, there is no obstruction, because they arise from the collection of the leisure above. Similarly, the main mandala and the retinue deities, etc., are all entering into the order of empowerment, as well as vows and the generation stage, etc., all of which are manifestations of my self-arisen wisdom. Dharma is the Dharma established by names, so it appears in all words, and it appears as the Dharma of samsara and nirvana, so the nature of all creations arises from my self-arisen wisdom. Wherever it is, the object does not move, but abides in the body, pervading all appearances and attachments, and also moves through the movement of the wind. Thus, the great perfection yogi is also the nature of Dharma when abiding, and does not go beyond the meditation of sleep when sleeping, and does not go beyond the conduct of my self-arisen wisdom when walking. Whether it is one's own or another's life, and severing the connection between another's body and consciousness, it is also my self-arisen awareness. This is the fourth core meaning. Now, the fifth branch meaning is that it appears like all vessels and essences, and also shows the appearance of all white dharmas. Therefore, all sentient beings arise from the wisdom of awareness, and when the outer vessel world is destroyed, it disappears like space. In space, there is wind pervading, entering, and protecting, and the seed syllable "Yam Ung" appears, like steam.
Chinese
变成Ra。 从那之中，出现如同堆积云朵形状的金刚交杵。 瓶上以种子字यं（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）来标记。 因为极其坚硬和凝固，容器和精华两者都依赖于它，所以称为“依赖”。 第三是欲界，贪欲自生于水的缓慢流动。 色界，嗔恨生于风。 无色界，愚痴生于土。 因此，众生的形态各不相同。 像这样，由于产生的关键，也出现了如天神的面容和手势的形态。 也出现了如根本和所依赖的真言。 也出现了如象征和意义的手印。 意义上，显现成为象征意义的口诀。 像出现十善一样，那样内在运用也没有矛盾。 那在其他方面也像出现十不善一样。 像那样运用也没有禁止。 它的结果是，善有殊胜和决定性的美好两种。 像十不善的三恶道等也不会舍弃，因为一切都无碍地显现。 还有，在幻化的彼岸，存在着没有舍弃和保留的布施。 那是什么呢？就是“这是应该舍弃的”，没有用意识去改造；“这是应该保留的”，没有改变心意。 在布施的彼岸，大圆满安住在没有舍弃和保留的见地上。 从那之外转变的戒律安住。 像那样，也因为从技艺圆满中说“没有舍弃和保留的布施施予对境”。 戒律是什么呢？是没有污垢。 没有被虚伪的污垢束缚，没有表面和隐藏。 没有被烦恼的污垢束缚，心中没有虚假。 没有被傲慢的污垢束缚，身心调柔。 在那彼岸，大圆满安住在远离勤奋努力的状态。 从那本身之外转变的忍辱安住。 像那样，也从那本身说“没有污垢的戒律完全清净”。 忍辱是怎样的呢？是超越了殊胜和低劣的对境。 也就是说，不是对低劣的对境，对不如自己强大的人修忍辱。 也不是对殊胜的对境，对胜过自己的人修忍辱。 而是对一切平等地修忍辱。 在那彼岸，大圆满安住在自解脱，没有利益和损害的状态。 那