English
Since it is liberated from the edge of "what," it does not abide in duality; since it is liberated from duality, it does not abide even in oneness. Similarly, there are both and neither, and so on. "Edge" means that the appearance of the edge of existence, the non-appearance of the edge of non-existence, and the cessation of both and neither are called liberation. There are also five aspects to liberation in oneness. The understanding of liberation in oneness is that liberation itself is not reasonable, because there is nothing other than liberation in the single awareness. Therefore, awareness is beyond the terms of primordially liberated and not liberated. The reason for establishing liberation in oneness is that since there is nothing other than "one," it is called liberation, and that "one" is awareness itself. Since there is no false dharma that is not the single awareness of self-awareness, the scripture, the Essence of Gold, says, "The nature of liberation in oneness is that many flavors are one." The reason ( हेतु , hetu, cause): One knowing all liberation is reasonable, because by knowing the awareness of one, all samsara and nirvana are liberated. The way of liberation is: by recognizing it as the nature of reality, all appearances and consciousness are liberated. For example, by knowing many flavors as one, when the taste of one salt is determined, the taste of all salts is determined. The meaning of the words is: one is the single bindu of the Great Perfection, which is free from elaboration, and since liberation is in that state, the edge of all the many numbers is emptiness. Thus, these five ways of liberation do not cherish one person, but according to the differences in faculties, liberation occurs according to what one prefers. These are also explained in great detail in the Secret Sound Tantra. Thus, the fifth core meaning, the measure of awareness itself, shows the way of liberation. Now, the sixth core meaning of the fourth branch meaning is also shown as self-liberation without relying on other antidotes. That is, when bad conditions arise as helpers of wisdom, since liberation is through conditions, there is reason for self-liberation. Moreover, here, these five ways of liberation are free from reliance on a basis, because it is self-liberation, so it is free from reliance on the view of an object of focus, meditation, and the dharma of conduct, free from reliance on the union of grasping and apprehended in primordial liberation, free from reliance on the terms of ultimate liberation, and free from reliance on the mind that makes one liberation. These words should be examined in the text. Thus, the sixth core meaning. That is the core of the
Chinese
第七个意义是用例子来确定意义的阐述： 也就是说，自己从自己解脱，例如用污垢清洗污垢一样，完全不依赖于其他。同样，用清净解脱清净，原始清净（ཀ་དག，梵文天城体：आदि，梵文罗马拟音：ādi，汉语字面意思：原始）从原始清净（ཀ་དག，梵文天城体：आदि，梵文罗马拟音：ādi，汉语字面意思：原始）中解脱，觉性从觉性中解脱。本来就解脱是，如同用毒药来解毒，用白色的蓬莪术来摧毁剧毒一样。赤裸解脱是，如同用铁来磨砺土地，用锉刀来锉铁一样。边解脱是，从木头中生火，烧毁所有的木头，在有和没有的尽头解脱。一解脱是，例如用敲击石头的工具来敲碎石头一样。在觉性中解脱是，如同用石头敲击石头，即使没有敲碎石头，也和石头没有分别一样。 像这样，除了各自的敌人自己来做以外，就是用相似的对治品来解脱。 这是心要的第四个意义。 现在，第八个支分意义也是从原始就圆满于自身来阐述的： 嘿都，因此，对于安住在自己基础上的觉性，因为觉性本身，轮回和涅槃同时自生，所以一切显现都是大圆满。 因为从一开始就从自身产生，所以称为基础大圆满。 因为依靠他者，从法中自己解脱，所以一切的迷惑也都是大圆满。 因为污垢自己清净，所以也显现为道大圆满。 因为本来就是自明，所以显现为所知大圆满。 因为觉性本身本来就遍布于自身，所以显现为果大圆满。 因为从任何地方都不会到来的觉性是自己拥有的，所以显现为因缘大圆满。 因为不依赖于其他因缘，觉性自己证悟自己，所以显现为法性大圆满。 因为不费力气，本来就安住在解脱中的觉性回归于自身，所以显现为轮回涅槃大圆满。 因为语言的戏论的所有的边都平息，安住在自身，所以显现为续部教言大圆满。 因为从一开始就没有产生，就圆满于自身，所以称为一时大圆满。 因为自己证悟和了解，不是由他者造作，所以显现为上师的窍诀大圆满。
English
The seventh meaning is the explanation of establishing the meaning with examples: That is, self-liberation by oneself is like washing dirt with dirt, not relying on anything else. Similarly, purity is liberated by purity. Primordial purity (ཀ་དག，梵文天城体：आदि，梵文罗马拟音：ādi，汉语字面意思：Primordial) is liberated by primordial purity (ཀ་དག，梵文天城体：आदि，梵文罗马拟音：ādi，汉语字面意思：Primordial), and awareness is liberated by awareness. Liberation from the beginning is like using poison to counteract poison, like using white turmeric to destroy virulent poison. Naked liberation is like using iron to sharpen the earth, and like using a file to shape iron. Ultimate liberation is like fire arising from wood and burning all the wood, liberating at the end of existence and non-existence. One liberation is like using a tool to break stones. Liberation in awareness is like breaking a stone with a stone; even if the stone is not broken, it is not different from the stone. In this way, apart from each enemy acting on its own, liberation is achieved through similar antidotes. This is the fourth meaning of the essential point. Now, the eighth meaning of the branch, which is also shown to be complete in itself from the very beginning: Hey du, therefore, for the awareness that abides in its own ground, because samsara and nirvana arise simultaneously in awareness itself, all appearances are Great Perfection. Because it arises from itself from the beginning, it is called Ground Great Perfection. Because it is self-liberated from the Dharma by relying on others, all delusions also arise as Great Perfection. Because impurity is self-purifying, it also arises as Path Great Perfection. Because it is self-aware from the beginning, it arises as Knowable Great Perfection. Because awareness itself is inherently pervasive in itself, it arises as Fruit Great Perfection. Because the awareness that does not come from anywhere is its own, it arises as Cause and Condition Great Perfection. Because it does not depend on other conditions, awareness itself realizes itself, it arises as Dharmata Great Perfection. Because the awareness that abides in liberation from the beginning without effort returns to itself, it arises as Samsara and Nirvana Great Perfection. Because all the extremes of verbal elaboration are pacified and abide in itself, it arises as Tantra and Agama Great Perfection. Because it is not produced from the beginning but is complete in itself, it is called Simultaneous Great Perfection. Because it is self-realized and known and not fabricated by others, it arises as the Guru's Instructions Great Perfection.
Chinese
因为没有经过改造而是保持原样，所以是圆满大禅定。因为自己成就自己，所以是不朽的智慧，所以是法界圆满大。这些是为了说明第四个分支的意义，即突发错乱的逆转方式，用八个支分意义来阐述。现在是为了说明第五个分支的意义，即颠倒错乱的智慧是什么样的，用六个支分意义来阐述的第一个。说明事物自性的实相是什么样的。这些是本章开头，提问者所问的第四个问题“不迷惑的智慧是什么样的”的回答。呼唤“唉玛”，如上所示，以自性圆满大的意义，法身是：本体从一开始就是清净的智慧，因为自显，所以智慧和事物都消除了污垢，这是瑜伽士不受因缘损害的时候。最初我是自生智慧，所以前后世的相续断绝，这是成就的边际消失的时候。而且因为脱离了无明的伴侣，所以瑜伽士超越了是非的计算，变得没有连续性。身语意没有痛苦的原因，是因为与这种快乐的显现相融合。身体产生温暖，所以身体是大乐，语言永远的成双成对消失，意识脱离了造作。超越言辞的智慧，在没有言说的原因下，像岩石一样了解的时候，外表变得像哑巴一样，内在的言语中断，秘密的思绪流动中断。这些本来就存在于自身，这是自身清净的象征。而且，正是在这上面精进，极度漏失耗尽，腐烂变质，因为没有形成形状，所以身体变得空空荡荡，就像地大的身体容纳了心大的身体一样。因为它不是与心在一起，所以就在这上面解脱。在这个时候，外在身体的物质耗尽，知道极细微尘的数量和中阴，内在心的生起感受的相的物质耗尽，所以不会产生恶念，秘密的宗派执着的物质耗尽，所以超越了法，外内都安住在空性中。此时法界。
English
Because it is not transformed but remains in its original state, it is the Great Perfection of Samadhi. Because it accomplishes itself, it is the indestructible wisdom, therefore it is the Great Perfection of Dharmadhatu. These are to explain the meaning of the fourth branch, the reversal of sudden confusion, explained with eight sub-branch meanings. Now, to explain the meaning of the fifth branch, what is the wisdom of inverted confusion like, the first of which is explained with six sub-branch meanings. Explaining what the nature of the reality of things is like. These are the answers to the fourth question asked by the compiler at the beginning of this chapter, "What is the wisdom without confusion like?" Calling out "Ema," as shown above, with the meaning of the Great Perfection of self-nature, the Dharmakaya is: the essence is pure wisdom from the beginning, because it is self-manifesting, wisdom and things have eliminated defilements, this is the time when the yogi is not harmed by conditions. Initially, I am self-born wisdom, so the continuity of previous and future lives is cut off, this is when the boundary of accomplishment disappears. Moreover, because it is separated from the companion of ignorance, the yogi transcends the calculation of right and wrong, becoming without continuity. The body, speech, and mind have no cause for suffering, because they are integrated with this appearance of bliss. Warmth arises in the body, so the body is great bliss, the eternal pairing of speech disappears, and the mind is free from fabrication. When the wisdom beyond words is understood like a rock without a cause for expression, the outward appearance becomes like a mute, the inner speech is interrupted, and the flow of secret thoughts is interrupted. These have always existed within oneself, and this is a sign of one's own purity. Moreover, it is precisely on this that diligence is exerted, extreme leakage is exhausted, and decay and putrefaction occur. Because there is no formation of shape, the body becomes empty, like the earth element body containing the mind element body. Because it is not with the mind, liberation occurs on this. At this time, the external physical substance is exhausted, knowing the number of extremely fine particles and the bardo, the substance of the signs of the arising sensations of the inner mind is exhausted, so bad thoughts do not arise, the substance of the secret sectarian attachments is exhausted, so it transcends the Dharma, and both outer and inner abide in emptiness. At this time, the Dharmadhatu.
Chinese
当智慧的增长耗尽时，轮回与涅槃二者的增长，没有区分任何事物，这是获得法身。由于心智的束缚而脱离了佛法，由于没有可以修持的力量，作为超越方便的标志，各种佛法的词语从口中自然而然地出现。那时，由于知识和智慧在各自的位置上清晰显现，对外在和内在的事物都清晰明了，风在内外流动停止，无论住在哪里都会瑟瑟发抖。此时，由于不执着于外在和内在，心没有显现，当内在的智慧和外在的显现二者不二时，原因——功德的积累和结果——智慧二者圆满，能够转变任何所想的事物，成为利益众生的主人。此时，智慧本身是自净的，作为没有与无明混合的标志，无论指向何处都能立即确立，从而在自生智慧中显现。那时，无法用其他词语来改变，因为没有被他人修改的词语，所以所有无关的言语都变成了普遍存在。这是无法言说，从而领悟意义的标志。由于没有先前思考和之后思考的心，意识和思维的记忆在没有执着的情况下自然解脱，从而脱离了任何刻意的行为。这是核心意义的第一部分。现在，为了展示作为分支的第二个意义，即如此安住的基础无法被其他对治所改变，智慧不从自己的位置移动，所以是原始的。它本身是空性，脱离了形色，所以是本初的法性。由于不被它沾染，所以被称为“自性”。此外，身体和语言不加修饰的基础扩展到普遍存在本身，依靠它才能获得至高成就，所以它没有其他的对治。由于脱离了清晰和模糊，所以是真实安住的基础。此外，自性安住在自性、本性和大自在这三者之中，从而从造作中解脱。这是核心意义的第二部分。现在，作为分支的第三个意义，为了展示如此这般的它从一开始就存在，因为从一开始就如此安住，所以要知道现在不需要修改，那么需要知道的是什么呢？如果要知道的是脱离心智的超越事物，那么知道它有什么必要呢？有不退转于三界的必要。如果要知道如何知道，那么由于脱离了心智，意识