English
The reason for establishing liberation from the very beginning is: the reason of logic, the reason of scripture, and the reason of cause. The reason of logic is that the essence of wisdom itself being liberated from the very beginning is: because wisdom has no basis, it has no dependence; because it has no root, it has no place of origin; because it has no eight characteristics, it cannot be determined; because it has no birth, it has nothing to be liberated from. This is also a sign that it has already been liberated from the very beginning, and no characteristics can be seen through any meditation or practice. This is also proven by wisdom that has no trace of cause and effect. Because wisdom has no cause, it has no result, and karma and its maturation are impossible. It is also explained elsewhere. The reason of scripture is: From meaningful diligence, the nature of mind that is liberated from the beginning, how could there be an external cause for liberation? The reason of cause is: The cause of the constantly disappearing nature is established, because the place of reliance has been liberated from the very beginning, so it itself is liberated in its own place, because it is liberated from the very beginning. This is also known to be liberated from the very beginning through the essence of the mind having no arising, no abiding, and no going. The way of liberation from the very beginning is: because the mind is empty, saying 'liberation' or 'non-liberation' cannot be established merely as a term, this is a sign that it has already been liberated from the very beginning. For it, there is no need to be liberated again, because the mind is Buddha from the very beginning. For that which is liberated from the very beginning, there is now nothing to be liberated from, thus it is known. The meaning of the words is: 'Originally' means generally giving, without the meaning of action and fabrication, that is, it has not come from anywhere, it has not gone to anywhere, and it has no change from staying anywhere. 'Liberation' is not like opening, so there is no need to strive through view, meditation, and action. 'Liberation' means abiding in its own nature, without addition and fabrication. Because it is so, the body, speech, and mind naturally relax, and the nature of mind abides in its natural state, this is called liberation. This is also because it constantly abides in this way, so it transcends the common vehicle. The metaphor for liberation from the very beginning is like the fruit of Ali that has already ripened from the very beginning, and now there is nothing to be ripened. There are also five kinds of self-liberation. The meaning of self-liberation is: the meaning of no antidote, that is, appearance itself is self-liberated from the place of appearance, and there is no wrong dharma other than appearance. Similarly, emptiness and so on, that itself has no liberation and so on. For example, for a person suffering from alcohol sickness, conquering him with alcohol
Chinese
我。（就像）以毒攻毒，以铁断铁等一样。因烦恼本身而解脱，故称为自解脱。确立自解脱的理由是：理、身、和因的理由。理是法性的理，因为一切解脱都是自解脱，而不是像被他者解脱一样而成立。如果他者解脱成立，那么一个事物显现为不同形象是不可能的。事物的自性由事物本身来确定。经是心部所说，解脱不是来自自他。像这样，如果列举经文，那是不可计量的。因是：对于伟大的自解脱，成立且合理的是没有争议的因，就像这样，显现是自解脱，因为不依赖于其他的对治。自解脱的道理是：除了自己解脱自己之外，没有其他的，其他的论典中也说，贪欲者以贪欲为道而解脱，显现从显现本身解脱，没有从显现之外证悟的解脱之因或解脱之缘。彼者在彼者中解脱，因为没有安住的所依，所以是无根的心性。彼者不是从自身之外证悟，没有依赖的处所，没有去处，所以不曾生起。没有从何处而来的处所，彼者没有不是自身的颠倒之法，所以称为自解脱。譬如：譬如幻化的结，不由任何人解开而自解脱一样。词的意义是：像这样，所有显现和声音的法，生起也从自身生起，解脱也是自解脱。譬如虚空和云彩一样。因为这样，不依赖于其他处所的禅修、见解和行为不是因缘，所以，意义是指法穷尽。赤裸解脱，见解消失也有五种。赤裸解脱的理解是：仅仅通过赤裸地见到，就在见到之处解脱，即第一刹那在自身见到或听到，或仅仅是觉知的解脱，那是法性以现量来计算。确立赤裸解脱的理由是：理、经和因是合理的，理是不执着于任何所托付和消失之处而成立，显现仅仅在显现之上显现就解脱了，空性者
English
Me. (It's like) using poison to neutralize poison, using iron to cut iron, and so on. Because liberation comes from the afflictions themselves, it is called self-liberation. The reasons for establishing self-liberation are: the reason of logic, the reason of body, and the reason of cause. The reason of logic is the logic of the nature of reality, because all liberations are self-liberation, and it is not established as being liberated by others. If liberation by others were established, then it would be impossible for one thing to appear as different forms. The nature of a thing is determined by the thing itself. The scripture says in the Mind Series that liberation does not come from self or other. Like this, if you list the scriptures, they are immeasurable. The reason is: For great self-liberation, the undisputed reason is established and reasonable, just like this, appearance is self-liberation, because it does not depend on other antidotes. The principle of self-liberation is: there is no other except for oneself liberating oneself, other treatises also say that those with desire are liberated by making desire the path, appearance is liberated from appearance itself, there is no cause of liberation or condition of liberation that is realized from appearance. That itself is liberated in that itself, because there is no basis for abiding, so it is the nature of mind without root. That itself is not realized from itself, there is no place to rely on, there is no place to go, so it has never arisen. There is no place from where it came, that itself has no inverted dharma that is not itself, so it is called self-liberation. For example: Like a magical knot that is self-liberated without being untied by anyone. The meaning of the words is: Like this, all phenomena of appearance and sound, arising also arises from itself, and liberation is also self-liberation. Like the sky and clouds. Because of this, meditation, views, and actions that do not rely on other places are not conditioned, so the meaning refers to the exhaustion of dharma. Naked liberation, the disappearance of view also has five types. The understanding of naked liberation is: just by seeing nakedly, one is liberated in the place of seeing, that is, seeing or hearing in oneself in the first instant, or just the liberation of awareness, that is, the nature of reality is calculated by direct perception. The reasons for establishing naked liberation are: logic, scripture, and cause are reasonable, the reason is that it is established by not being attached to any entrusted or disappeared place, appearance is liberated just by appearing on appearance, the emptiness
Chinese
的关键在于，以赤裸之身见到事物，仅仅依靠事物的形相，就能从中解脱。同样适用于声音等。如何得知已经解脱呢？因为以形相见到事物，就能断除非形相的戏论。将事物赤裸裸地放置，它就能自行解脱，因为不会产生执着于其他事物的念头。经文出自《金刚心要续》：以赤裸解脱之大见，佛与有情皆得解脱。理由是：无偏袒的赤裸放置是合理的理由。例如，显现是赤裸解脱的，它被放置在赤裸之处，并在放置之处解脱，最终在解脱之处消失。解脱的方式是：如果对一个碎片进行训练，这个碎片就会赤裸解脱，既没有去向任何地方，也没有从任何地方来，无论去向何处都不会移动，无论停留在何处都不会改变。如果对普遍的事物进行训练，所有的显现都会变成赤裸解脱。例子就像一个公正的人去寺庙，对所见之物没有偏见。词语的意义是：仅仅以赤裸之身见到事物就能立即解脱，就像母子相遇而解脱一样，不对显现进行改造，不以显现进行分割，而是让它自然地走向清净。边的解脱也有五种：理解是：不依赖于存在、不存在、显现和空性的任何一边。实际上，它超越了这是什么、那不是什么的计算。将它安立为边的解脱的合理性是：觉性依赖于无依赖的自性觉性。因为它不依赖于任何事物，并且远离边，所以它也不停留在中心。因此，远离边的见解被称为不执着于中心。经文出自《大威力功德圆满续》：远离边即是解脱。理由是：了解一个就能解脱一切的理由是合理的。因为了解一个远离边，就能从所有显现的造作中解脱，因为对所见之物没有任何执着。解脱的方式是：不执着于存在的边，就能在不存在的边上解脱；不执着于不存在的边，就能在存在的边上解脱；不执着于存在和不存在的两者，就能在两者上解脱；不是两者，也能在是两者上解脱。同样，通过将它与所有的显现和觉知进行比较，就能获得解脱。词语的意义是：一
English
The key is that, by seeing things nakedly, relying solely on the appearance of things, one can be liberated from them. The same applies to sounds, etc. How do you know if you are liberated? Because seeing things as they are cuts off the proliferation of non-forms. By leaving things nakedly, they are liberated by themselves, because no thought arises that clings to other things. The scripture comes from the *Golden Essence Tantra*: "With the view of great naked liberation, both Buddhas and sentient beings are liberated." The reason is: the unbiased naked placement is a valid reason. For example, appearance is nakedly liberated. It is placed in a naked place, and liberated in the place of placement, and finally disappears in the place of liberation. The way of liberation is: if you train on a fragment, the fragment will be nakedly liberated, neither going anywhere, nor coming from anywhere, nor moving wherever it goes, nor changing wherever it stays. If you train on universal things, all appearances will become nakedly liberated. The example is like an impartial person going to a temple, without prejudice towards what he sees. The meaning of the words is: merely seeing things nakedly is immediately liberating, just as mother and child meet and are liberated. Without transforming appearances, without dividing them, but letting them naturally go to purity. There are also five types of liberation from extremes: Understanding is: not relying on any extreme of existence, non-existence, appearance, and emptiness. In reality, it transcends the calculation of what is and what is not. The reason for establishing it as liberation from extremes is: awareness relies on the self-nature awareness that is free from dependence. Because it does not depend on anything and is free from extremes, it does not remain in the center either. Therefore, the view that is free from extremes is called non-attachment to the center. The scripture comes from the *Great Power and Perfect Qualities Tantra*: "Liberation is called freedom from extremes." The reason is: the reason that knowing one thing liberates all things is valid. Because knowing one thing is free from extremes, one is liberated from all fabricated appearances, because there is no clinging to what is seen. The way of liberation is: not clinging to the extreme of existence, one is liberated to the extreme of non-existence; not clinging to the extreme of non-existence, one is liberated to the extreme of existence; not clinging to both existence and non-existence, one is liberated to both; not being both, one is also liberated to being both. Similarly, by comparing it with all appearances and awareness, one can attain liberation. The meaning of the words is: one
Chinese
由于从“什么”的边际解脱，所以不住于二元；由于从二元解脱，所以也不住于一元。同样地，还有两者和非两者等等。所谓“边际”，是指对存在的边际的显现，对不存在的边际的不显现，以及对两者和非两者的其他止息，这被称为解脱。关于一解脱，也有五种：一解脱的理解是：解脱本身也是不合理的，因为除了在唯一的觉性中解脱之外，没有任何其他东西。因此，觉性超越了先天解脱与非解脱的范畴。确立一解脱的理由是：由于除了“一”之外没有其他，所以称为解脱，而这个“一”就是觉性本身。由于没有不是自觉的唯一的觉性的错误之法，所以，经文中《金刚藏》说：“一解脱的法性，是多味一体的缘故。”原因（ हेतु , hetu，原因）：一知一切解脱是合理的，因为通过对一的觉性的认识，一切轮回和涅槃都得到解脱。解脱的方式是：通过在法性中认识，一切显现和意识都得到解脱。譬如，通过认识多味一体，当一种盐的味道被确定时，所有盐的味道都被确定。词语的意义是：一是大圆满的唯一明点，是远离戏论的，由于在这种状态中解脱，所以众多数字的边际都是空性的。这样，这五种解脱方式并非珍视某一个人，而是根据根器的不同，随顺各自的意愿而解脱。这些在《秘密声续》中也有非常详细的阐述。如是，第五个核心意义，即觉性的尺度，展示了解脱的方式。现在，第四个分支意义的第六个核心意义，也被展示为不依赖于其他对治的自解脱。也就是说，当恶劣的条件显现为智慧的助伴时，由于通过条件而解脱，所以是自解脱的理由。而且，在这里，这五种解脱方式是不依赖于所依的，因为是自解脱，所以与所缘的见解、禅修和行为之法的依赖无关，与原始解脱的能取所取双运的依赖无关，与终极解脱的名称术语无关，与一解脱的能作意念无关。这些词语需要在经文中考察。如是，第六个核心意义。那是核心的分