English
Attachment, and in the state of mind arising from the non-appearance of objects, abandoning attachment arises from knowing everything as illusion or dream. The very nature of awareness pervades one's own body, never absent, because it is always present, transcending hope and doubt, abandoning the dharma that depends on others, arises from the key point of self-born wisdom, not controlled by karma and habitual tendencies. In the very nature of awareness, which is not established as a substance, because it is not graspable, and is not established in either name or meaning, abandoning the dharma established by conceptual thought, arises from the key point of exhausting names, one knowing all is liberated. The Dharmakaya is the unique transparency, therefore abandoning the dharma that is beyond the limits of numbers such as one and two, and hundreds and thousands, arises from the key point of striking one and hitting all, removing the veil of the mind. Thus, the first essential point of the fourth part of the branch meaning is explained. Now, the second essential point is explained, which is refuted by many instructions of the guru: The very nature of awareness pervades the entire outer and inner world of containers and contents, the meaning is liberated in itself, because it does not depend on before or after, arising from another will cease, this arises from the key point of memory dissolving into the expanse. Thus, it is also said in the Mind Section: "No before, no after, no beginning." Thus, the very nature of awareness is self-arising, therefore dispelling the darkness of samsara arises from the key point of appearing in the manifest presence of the four lamps. Originally, the very self-born wisdom itself is the essence, pervading the Dharmakaya free from thought, arises from the uncorrected suchness of the eye. That itself, without correction, manifests the five lights, appearing in the realm of the senses, from which arises the bindu, from which arises the Sambhogakaya, adorned with marks and signs, arises from the key point of manifest presence. Thus, when it appears, it is the appearance of the Dharmata Mother, therefore, when the awareness meets the two sons, the various outer appearances are naturally liberated, and that itself arises spontaneously, therefore, all appearances spontaneously arise as the Nirmanakaya, arises from the key point of relying on the experiential lineage. The awareness that arises in this way can be realized through wisdom, arises from the uncommon means of the guru's instructions, that itself arises from pointing out the key point of the body. The awareness that transcends meditation and mental speculation
Chinese
因此，由于它超出了思考的范围，心之识已经变得完全清净。觉醒的忆念智慧，是从无生道中产生的关键之处而来的。因此，这无生的觉性安住于空性之中，从而远离了常边。它安住于光明之中，从而远离了断边。因此，由于它不存在于常断二者之中，它安住于空明觉性的精华之中。而且，由于它像世间宗派一样产生，无论显现什么都作为法性的助伴而升起，像超越的宗派一样圆满，因此无法用其他方式来表达。这来自于各种方便之门没有阻碍。将这些方便浓缩为精华，觉性的自性光芒就会显现为光明。这来自于始终专注于命脉的关键之处。如此显现的本身不是由其他所致，而是自解脱，因此，将显现安立为自解脱，这来自于本初普贤王如来未被改造的法性。如是，通过上师的诸多教诲，揭示了第二个分支的意义，现在揭示第三个分支的意义，即原本无需努力的自解脱。由于觉性本身从未有过迷惑，因此，回归于基础的觉性，最初也是从自身产生的，最终也是自解脱。这十者是迷惑的十种特征，下面的十个例子应该按顺序与这十个特征相对应。也就是说，觉性从业和烦恼中解脱的程度，是通过执着和贪恋的减少来衡量的。觉性遍及的程度，是不会被显现所损害的。由于觉性没有被事物所染污，因此，空性的程度是通过看到自己的身体完全透明来衡量的。觉性向外境显现的程度，是通过明点和身像来衡量的。觉性从轮回之法中完全透明的程度，是通过没有白天和黑夜来衡量的。觉性从迷惑的形态中返回的程度，是通过清净显现的升起来衡量的。觉性中分别念止息的程度，是通过风的流动停止来衡量的。觉性脱离了无明的伴侣而独自存在的程度，是通过所见显现作为助伴而升起来衡量的。觉性被理解为因的程度，是通过脱离身体产生的损害来衡量的。觉性通过果解脱的程度，是通过法耗尽来衡量的。这十者是从度母到十地，讲述了标志和功德，并安住于此。这些是补特伽罗
English
Therefore, since it is beyond thought, the mind-consciousness has become completely pure. The awakened recollection-wisdom arises from the key point of having made the unborn path. Thus, that unborn awareness abides in emptiness, thereby turning away from the extreme of permanence. It abides in clarity, thereby turning away from the extreme of annihilation. Therefore, since it does not exist in either permanence or annihilation, it abides in the essence of emptiness-clarity awareness. Moreover, since it arises like worldly philosophical tenets, whatever appears arises as an aid to the nature of reality, and since it is perfected like transcendent philosophical tenets, it cannot be expressed in any other way. This arises from the unceasing gates of various methods. By condensing those methods into essence, the self-radiance of awareness will arise as clear light. This arises from the key point of constantly focusing on the life force. The very arising in that way is self-liberated, not caused by anything else, therefore, establishing appearances as self-liberation, arises from the uncorrected nature of reality of primordial Samantabhadra. Thus, having shown that the meaning of the second branch is realized through many instructions of the guru, now showing that the meaning of the third branch is also effortlessly self-liberated from the beginning. Since awareness itself has never had delusion, therefore, the awareness that returns to the ground, initially arises from itself, and ultimately is called self-liberation. These ten are the ten characteristics of delusion, and the ten examples below should be applied to these in order. That is, the extent to which awareness is liberated from karma and afflictions is measured by the reduction of attachment and clinging. The extent of the pervasiveness of awareness is that it is not harmed by appearances. Since awareness is not stained by objects, the extent of emptiness is measured by seeing one's own body completely transparent. The extent to which awareness arises towards external objects is measured by bindus and forms. The extent to which awareness is completely transparent from the phenomena of samsara is measured by the absence of day and night. The extent to which awareness returns from the form of delusion is measured by the arising of pure appearances. The extent to which conceptual thoughts cease in awareness is measured by the cessation of the movement of wind. The extent to which awareness is separated from the companion of ignorance and abides alone is measured by the arising of seen appearances as an aid. The extent to which awareness is understood as the cause is measured by being free from the harm arising from the body. The extent to which awareness is liberated through the result is measured by the exhaustion of phenomena. These ten, from the perfections to the ten bhumis, explain the signs and qualities, and abide therein. These are the individuals
Chinese
嘎给。只是引导心而已。因为意义不会先产生，所以是指引导心。像那样，依赖于时间的智慧，不会在那个时间出现。因为这样说。这是密宗现观的十地，现在肯定会在相续中产生，不依赖于时间的前后。其余的在经文中很清楚。当十善达到标准的时候，这些显现会像各自的例子一样改变。这些是指密宗道产生的次第。这是第三个要义。现在，第四个支分要义，以例子显示那样安住的意义，是为了理解前面的意义。十地自身圆满，像那样的心性没有被八种分别念的风所染污，解脱的时候会产生像珍宝一样的功德。普遍的时候会产生像富人的仓库一样的功德，例子是相似的。如果把那些和修持结合起来，珍宝没有穿孔的修习等是恒常心的要点。其余的从经文中了解。第五个支分要义的第四个要义。现在，第五个支分要义，以智慧的量本身显示解脱的方式。灭尽处和根识不存在，在外内二者无有地通透的智慧里，以无有基础的要点，现在没有错乱的因，因为是和根本分离的智慧，没有道路所以没有证悟，是从本来解脱的要点中产生的。而且，这五个解脱方式的理解是，本来解脱依赖于没有再次基础的要点，显示不依赖于见修行精进，自解脱依赖于没有对治的要点，显示不依赖于上师的口诀，当下解脱依赖于见解消失的要点，显示不依赖于续部教言口诀，究竟解脱依赖于脱离依赖的要点，显示不执着于任何依赖，一解脱依赖于无与伦比的要点，显示不依赖于方便和智慧。因此，要知道本来解脱的理解，安立的合理性，解脱方式，词的意义这四者。上面不是突然的，而是从一开始就解脱了，因此没有再次解脱的要点是，从智慧本身没有经历错乱中产生的。耶
English
Ga gi. It is only guiding the mind. Because meaning does not arise first, it refers to guiding the mind. Likewise, wisdom that depends on time will not arise at that time. Because it is said so. This is the ten grounds of manifest secret mantra, which will definitely arise in the continuum now, without depending on the order of time. The rest is clear in the text. When the ten virtues reach the standard, these appearances will change like their respective examples. These refer to the order of the arising of the secret mantra path. This is the third essential point. Now, the fourth branch essential point, showing the meaning of abiding in that way with examples, is to understand the previous meanings. The mind itself is complete in the ten grounds, and such a mind nature is not defiled by the eight winds of conceptualization. At the time of liberation, virtues like precious jewels will arise. At the time of pervasiveness, virtues like the treasury of the rich will arise, the examples are similar. If those are combined with practice, the practice of precious jewels without piercing the eyes, etc., is the key to constant mind. The rest is understood from the text. The fourth essential point of the fifth branch essential point. Now, the fifth branch essential point, showing the way of liberation by the measure of wisdom itself. Since there is no cessation, object, and sense faculty, in the wisdom that is transparently clear without inner and outer, with the key point of having no basis, there is no cause for confusion now, because it is wisdom separated from the root, there is no path, so there is no realization, it arises from the key point of being liberated from the beginning. Moreover, the understanding of these five ways of liberation is that original liberation depends on the key point of having no re-basis, showing that it does not depend on view, meditation, and effort; self-liberation depends on the key point of having no antidote, showing that it does not depend on the guru's instructions; immediate liberation depends on the key point of the disappearance of seeing, showing that it does not depend on tantra, agama, and instructions; ultimate liberation depends on the key point of being free from dependence, showing that it does not cling to any dependence; one liberation depends on the key point of being incomparable, showing that it does not depend on skillful means and wisdom. Therefore, one should know the understanding of original liberation, the rationality of establishment, the way of liberation, and the meaning of the words. The above is not sudden, but liberated from the beginning, so the key point of not having to be liberated again is that it arises from the wisdom itself not experiencing confusion. Ye.
Chinese
关于安立为从一开始就解脱的道理是：理证、圣言之证和因之证。理证是指，从一开始智慧本身就是解脱的要点是：因为智慧无有基础，所以没有依赖；因为无有根本，所以没有产生之处；因为无有八种特征，所以无法确定；因为无有生，所以没有解脱之物。这也是从一开始就已解脱的标志，无论通过任何禅修或修持，都无法见到其特征。这也是通过对因果没有痕迹的智慧来证明的。因为智慧无有因，所以无有果，业和异熟果是不可能存在的。其他地方也有阐述。圣言之证是：从具有意义的精进中，本来就解脱的心性，怎么可能有外来的解脱之缘呢？因之证是：恒常消失的自性之因成立，因为所依赖之处从一开始就已解脱，所以它本身就在其自身之处解脱，因为从一开始就是解脱的缘故。这也是通过心无有生起、无有住留、无有行走的要点，从而得知从一开始就是解脱的。从一开始就解脱的方式是：因为心是空性的，所以说“解脱”或“未解脱”都无法仅仅作为一种术语来安立，这是从一开始就已解脱的标志。对于它来说，不需要再次解脱，因为心从一开始就是佛。对于从一开始就解脱的那个，现在没有需要解脱的，从而得知。词语的含义是：‘本来’是指普遍给予的，没有作为和造作的含义，即从任何地方都没有来，到任何地方都没有去，在任何地方住留也没有变化的含义。‘解脱’不是像打开那样，所以不需要通过见修行来努力。‘解脱’是指安住在自性中，没有附加和造作的含义。正因为如此，身体、语言和意自然而然地放松，心性安住于本然状态，这被称为解脱。这也是因为恒常如此安住，所以超越了共同的乘。从一开始就解脱的比喻是，就像阿里的果实从一开始就成熟了一样，现在没有需要成熟的了。自解脱也有五种。自解脱的含义是：没有对治的含义，即显现本身从显现之处自解脱，除了显现之外，没有任何错误的法。同样，空性等等，那本身没有解脱等等。例如，对于患有酒病的人来说，用酒来征服他