English
Having explained the first essential point of the three vehicles, now, even the second essential point, the adventitious (afflictions), if examined by a yogi who sees the nature of reality, will show that the delusion does not exist from the very beginning. That is, the ground appearance, which is pure from the beginning, is not separated anywhere, abides nowhere, and does not change. Since it is no different from the root awareness, even the mere examination as "ignorance" cannot be established. Therefore, since there is no established delusion in the original awareness itself, the term "pure stain" does not exist, so it is not universally examined as "mind." Afflictions, karma, and the stains of knowable objects, even the name of delusion cannot be established. Therefore, all imputations are names, and names have no certainty, so "is" and "is not" cannot be established anywhere. Therefore, since the examination is a collection of letters of names, such as Ali and Kali, etc., speech cannot be established even as words. Therefore, due to the point of never having existed, the delusion of examination, even if examined as "non-delusion," will not cease, because it is a name, so there is no certainty about anything. Similarly, even the word "dharma" does not exist, because there is nothing other than what is called books and scriptures, so words cannot appear. Therefore, even the name of the delusion examined by the wisdom of ordinary people does not exist. Furthermore, since mind is not established in the awareness that is free from thought, there is no different realization. Since mind is not established in the awareness where memory ceases, there is no movement. Breath moves in and out, and due to the emptiness of self-nature, the delusion of movement does not exist in the state of dharmata, in the unconditioned state. For what reason does it not exist? Because the wind is completely purified, so wisdom is clear in its own nature. The subtle elements, atoms, do not exist in ultimate truth, and since they transcend the self of phenomena, there is no holding of one's own tenets. The gross Mount Meru, mountains, and houses, etc., do not exist, because the meaning is appearance, so the knowable is not established in reality, therefore the elements are liberated from the bonds of the body. The subtle, subtle increase, subtle, and very subtle afflictions, and the latent tendencies, etc., cannot be established, and since the antidote transcends wisdom, there is no abandonment or adoption. The gross desire, hatred, and ignorance, etc., were not previously established in the root alaya consciousness.
Chinese
由于它自身的自解脱，杂染产生，遮蔽了心，烦恼束缚身心，这二者是不存在的。由于五大的因缘而取了身体，在三界中束缚的错觉，从觉性本身来说本来就不存在。心的分别活动和身体分别的错觉作用，这二者是不存在的。而且，暂时的错觉有两种：外在的执著从对境上产生的错觉，内在的执著从心上产生的错觉。对境只是所执著的对境而已，从错觉的因缘相和所执著的对境差别上产生错觉，比如眼睛将白色的海螺错看成黄色。执著心的错觉是：自己和他人产生的错觉，所有世俗的显现，以及从分别念差别上产生的错觉，如认为、怀疑、臆测、二元对立的心、所用的对境和颠倒的意识等等。这些错觉在自生觉性本身中本来就不存在，因为对境和心在无二中解脱的关键是不存在的。这样，外境色等在自身解脱，与眼等五根无二，所以外在的执著在对境上是不成立的，显现从显现上解脱。内在的执著在心中是不成立的，所以叫做错觉也是不成立的。这些就以两种方式显示了支分之义三，即错觉本来就不存在。现在，为了显示支分之义四，即突发错觉的返回方式，用八个近支之义来显示第一个，即它本身也在没有勤作的情况下自然返回，由“嗟，忿怒主”等来显示。这些是章节开头，错觉如何返回的方式是：以什么和什么返回呢？这是收集者提问的回答。嗟，是对三部忿怒主，如大金刚手等的呼唤，你们好好地听着，身体的行为没有颠倒，心的想法没有颠倒，耳朵的官能没有转向其他声音。然后说，本体没有造作，自性如此显现的轮回和涅槃诸法，觉性本身没有所知和烦恼的杂染，从产生和烦恼的粗细中返回，哦！
English
Since it is self-liberated by itself, defilements arise, obscuring the mind, and the two, the afflictions binding body and mind, do not exist. Since the body is taken up by the causes of the five elements, the illusion of being bound in the three realms does not inherently exist from the very nature of awareness. The activity of mental discrimination and the illusory action of bodily discrimination, these two do not exist. Moreover, temporary illusions are of two kinds: external clinging, illusion arising from objects, and internal clinging, illusion arising from the mind. Objects are merely objects of clinging, illusion arising from the causal aspects of illusion and the distinctions of the objects of clinging, such as the eye mistaking a white conch for yellow. The illusion of the clinging mind is: illusion arising from oneself and others, all conventional appearances, and illusion arising from specific discriminations, such as thinking, doubting, conjecturing, dualistic mind, objects used, and inverted consciousness, etc. These illusions do not exist in self-arisen awareness itself, because the key to the liberation of objects and mind in non-duality does not exist. Thus, external objects such as form are liberated in their own place, and are non-dual with the five senses such as the eye, so external clinging is not established in objects, and appearances are liberated from appearances. Internal clinging is not established in the mind, so the term "illusion" is also not established. These show in two ways the third meaning of the limb, that illusion does not exist from the beginning. Now, in order to show the fourth meaning of the limb, the way of returning from sudden illusion, the first of the eight meanings of the near limbs is shown, that it itself also returns naturally without effort, shown by "O Wrathful Lord," etc. These are the chapter headings, the way in which illusion returns is: by what and what does it return? This is the answer to the question asked by the collector. O, is a call to the lords of wrath of the three families, such as the great Vajrapani, etc., listen well, your bodily actions are not inverted, your mental thoughts are not inverted, and the faculty of the ear is not turned to other sounds. Then it says, the essence is unconditioned, the phenomena of samsara and nirvana that appear naturally in this way, awareness itself is without the defilement of knowable objects and afflictions, returning from the gross and subtle of arising and afflictions, oh!
Chinese
现在解脱于大光明宫殿中。由于没有执取外境和内在执持的心，因此在未曾错乱的觉性中本来就存在，外在错乱的显现自然返回，体验到清净大光明。气息的运行在一昼夜间有两万一千六百次，但觉性的本体没有改变，因此业气的气息流动与不流动，自然返回到本智清净的气息中，不可能存在不同的分别念。那个气息也不是以实物形式存在，而是无内外地从“匝”中产生，从欲望之门猛烈生起，因此了知轮涅无二，从执着实有的见解中返回，这被称为断常边解脱、气息止灭的见解。那也是因为心性本来就是自性光明，因此从执着空性的边见中返回，安住于本初光明双运手印的自性中。本来就远离勤作修持的边，以自宗的方式圆满，因此不需要通过生起次第来生起，因为自身本来就具备，从生起次第中返回，这被称为自圆满处转化。那也是因为在无为的觉性中，从八种勤作和二十一种禁行中返回，这被称为解脱于取舍双运，因为所取是法性，所舍也是法性，所取和所舍二者以及非二等等，除了法性之外没有其他。因此，不从外在努力，而是将觉性安住在自身状态中，既不是行动也不是思考，因此从心意专注于一方的禅修中返回，这是根识自主，六识消融的关键。无勤作的觉性本身就是自解脱，因此从外在显现的法中返回，这是习惯于法性现前的关键所生。那也是因为觉性金刚链直接显现为根识的对境，因此从心识言语的见解中返回，这九乘次第的意愿，对于成佛既没有帮助也没有损害，这是远离利益和损害的关键，从远离心意的关键中产生。如此显现的法本来就不曾存在，因此对于实物
English
Now, liberation occurs in the palace of great clarity. Because there is no grasping of external objects and no mind holding internally, it is inherently present in the unconfused awareness. The appearance of external confusion naturally reverts, experiencing the pure, great clarity. The movement of breath is twenty-one thousand six hundred times in a day and night, but the essence of awareness does not change. Therefore, the movement and non-movement of karmic breath naturally revert into the pure breath of primordial wisdom, making it impossible for different conceptual thoughts to exist. That breath is also not existent as a substance, but arises without inner or outer from 'tsa,' and arises intensely from the gate of desire. Therefore, knowing samsara and nirvana as non-dual, one turns away from the view of clinging to things as real. This is called the view of liberation from the extremes of permanence and annihilation, the exhaustion of breath. That is also because the nature of mind is inherently self-luminous, therefore turning away from the view of clinging to emptiness, abiding in the nature of the primordial luminosity, union, and the great seal. It is inherently free from the extremes of effort and accomplishment. Being complete in its own way, there is no need to generate through the generation stage, because it is inherently present within oneself. Turning away from the generation stage, this is called the transformation of the self-perfected state. That is also because, in the uncreated awareness, one turns away from the eight efforts and twenty-one vows of asceticism. This is called liberation in the union of acceptance and rejection, because what is accepted is the nature of reality, and what is rejected is also the nature of reality. What is accepted and what is rejected, both and neither, and so on, are nothing other than the nature of reality. Therefore, without striving externally, but placing awareness in its own state, it is neither action nor thought. Therefore, turning away from meditation focused on one direction of the mind, this is the key to the senses being autonomous and the six consciousnesses dissolving. Effortless awareness itself is self-liberated, therefore turning away from externally appearing phenomena, this arises from the key of being accustomed to the manifest nature of reality. That is also because the awareness, the Vajra Garland, directly appears as the object of the senses, therefore turning away from the view of mental judgment and words, these desires of the nine vehicles have neither benefit nor harm for attaining Buddhahood. This is the key of being free from benefit and harm, arising from the key of being free from mind. In this way, the appearing phenomena have never existed, therefore for substantial things
Chinese
执着，以及由于境不显现而产生的意念状态中，舍弃执着，是从了知一切如幻如梦而生起的。觉性本身遍布自身，从未缺失，因为时时同在，超越了希望和疑惑，舍弃了依赖于他者的法，是从自生智慧，不为业和习气所左右的关键处生起的。在未成立实体的觉性本身中，因为不可执取，在名义和实义上都不成立，舍弃了由分别念安立的法，是从穷尽名言，一知即一切解脱的关键处生起的。法身是通透的唯一，因此舍弃了一和二，以及百和千等数量边际的法，是从一击即中，去除心之翳障的关键处生起的。如是宣说了支分之义第四部分的第一个要义。现在宣说第二个要义，即以诸多上师的口诀来遣除：觉性本身遍布内外情器世间，意义在自身解脱，因为不依赖于先后，从他者产生即会止灭，这是从忆念消融于法界的关键处生起的。如是《心部》中也说：先前没有，之后没有，本来就没有。如是，觉性本身是自显现的，因此遣除轮回的黑暗，是从四灯的现量中显现的关键处生起的。本来就是自生智慧本身是心髓，遍布于离思之法身，是从眼睛的如实性不作修饰而生起的。那本身不作修饰，五光显现，在根识的行境中显现，从中产生明点，从中生起报身，以相好而庄严，是从现量的关键处生起的。如是显现之时，是法性母的显现，因此，觉性与二子相遇，外在的各种显现自然解脱，并且那本身是自生的，因此，一切显现自生为化身，是从依赖于经验传承的关键处生起的。如是生起的觉性，可以通过智慧来证悟，是从上师口诀殊胜的不共方便中生起的，那本身是从指示身体的关键处生起的。超越了修习和意念思辨的觉性