English
Therefore, now, in order to demonstrate the meaning of the second branch as effortlessly self-liberated, first, the essence is shown through five parts. To demonstrate that everything is equally and impartially self-liberated, by urging the Lord of Secrets and calling him the Great Vajra Holder, the suffering of sentient beings of the six realms revolving in the three realms does not arise from elsewhere, but is bound by the karma of their own conceptual thoughts. However, liberation occurs naturally without being modified. It depends on four key points for liberation: that is, relying on the key point of primordial liberation without re-establishing a basis, beings are liberated without effort; relying on the key point that self-liberation has no antidote, one is self-liberated without being bound by the seeds of karma and afflictions; relying on the key point that complete liberation has no limit, it is shown that knowing one thing liberates all; and relying on the key point of naked liberation, seeing and vanishing, one is liberated into immediate naked appearance. Furthermore, through the conduct of naked liberation, the five desirable qualities transform into dharmata, relying on the power of habituation and liberation through wisdom. The power of habituation is that which becomes the object of learning. By learning the object of form, form is liberated into dharmata; similarly, by learning the objects of sound, smell, taste, and touch, awareness is liberated into dharmata. Liberation through wisdom is when the senses are left in their natural state, transforming into the symbols of the six consciousnesses. The three ways of stabilizing the senses in their own place equalize the taste of object and mind; the two impulses of each of the senses separate the form of appearance and mind; the six ways of grasping the auxiliary aspects are the key to liberating the six realms of beings into naked appearance. Thus, through eleven key points, appearance is liberated upon appearance, like a bird snatched away by a hawk, liberated from the thought of conceptualization; relying on this, awareness is liberated upon change, like hail in the sky, free from the conceptualization of recognition. Therefore, through naked placement and naked liberation, the support of appearance and awareness is exhausted; through naked seeing and naked vanishing, the basis of object and mind is emptied; through naked liberation and naked purification, the connection between body and mind is severed. Therefore, it arises from what is called "conduct appearance naturally." Among these, in the pith instructions of meditation, the key point that complete liberation has no limit is that knowing one thing liberates all.
Chinese
当将运行的障碍指向目标时，要削弱生起感受之所依的关键是：一击击中所有，两个障碍连接轮回与涅槃，以及用六把武器全部击打而杀死一个，将错觉指向障碍。了解这一个，就像解开一个结而断开一百根绳索一样，从而从对物质和意识的极端执着中解脱。像这样日夜结合地禅修，轮回与涅槃在同一时刻受阻，这在术语上被称为完全解脱。自解脱没有对治，这出现在见解的口诀中：因为错觉本身解脱了错觉，所以无法努力找到未被错觉的事物，因此没有错觉之名。也就是说，通过依赖于六种完全的关键，切断身心的联系，从而表明六道众生从各自的境地中解脱出来。通过两种自性的关键来束缚障碍，从而颠倒轮回与涅槃的联系。也就是说，显现自解脱就像彩虹消逝在空中一样。觉知自解脱就像云朵消散在空中一样，自生自解脱。上者的意义是显现自灭，心识在未产生时就已解脱，因此念头之流中断。像这样中断，见解中断了胎藏之城，因此三界没有名称。也就是说，因为自心没有根，所以没有出生的原因；因为没有基础，所以没有颠倒；因为最初没有出现的地方，所以没有行走的道路；因为没有停留的地方，所以没有进入的处所；因为没有行走的处所，所以最终确定为因；因为没有所依，所以没有执着的地方的关键。由于城市中断，自己解脱自己，因此没有其他的对治。果的关键是本初解脱出现，通过摧毁心之房屋的口诀，心的依赖完全耗尽。通过击打的六堡垒的关键，切断了摧毁的根源的口诀；通过击打的四大锤，将摧毁的来源遗忘在关键处的口诀；通过降下的三大闪电，融合了点，从而切断心之数量的口诀；通过进入的两种方法，放下顶髻，从而将念和识指向障碍的口诀；通过加速的两个信使，杀死守卫者，从而阻断运行之源的口诀。也就是说，因为是本初解脱，所以扩大了，以及指向的目标。
English
When the obstruction of running is directed towards the target, the key to weakening the support of arising feelings is: one strike hits all, two obstructions connect samsara and nirvana, and with six weapons striking and killing one, directing delusion towards the obstruction. Knowing this one, it is like untying one knot and breaking a hundred ropes, thereby liberating from the extreme clinging to matter and consciousness. Meditating in this way, day and night combined, samsara and nirvana are obstructed at the same moment, which is termed as complete liberation. Self-liberation has no antidote, which appears in the pith instructions of view: because delusion itself liberates delusion, it is impossible to strive to find what is not deluded, therefore there is no name for delusion. That is, by relying on the key of the six perfections, severing the connection of body and mind, thereby showing that the six realms of beings are liberated from their respective states. By binding the obstruction with the key of the two self-natures, thereby reversing the connection of samsara and nirvana. That is, the self-liberation of appearance is like a rainbow vanishing in the sky. The self-liberation of awareness is like clouds dissipating in the sky, self-arising and self-liberating. The meaning of the above is that appearance vanishes by itself, mind is liberated before it arises, therefore the stream of thoughts is cut off. Cutting off in this way, the view cuts off the city of the womb, therefore the three realms have no name. That is, because the self-mind has no root, there is no cause for birth; because there is no basis, there is no reversal; because there is no place of origin, there is no path to go; because there is no place to stay, there is no place to enter; because there is no place to go, it is ultimately determined as the cause; because there is no support, there is no key to the place of attachment. Because the city is cut off, one liberates oneself, therefore there is no other antidote. The key of the result is that primordial liberation arises, through the pith instruction of destroying the house of the mind, the dependence of the mind is completely exhausted. Through the key of the six fortresses of striking, the pith instruction of cutting off the root of destruction; through the four great hammers of striking, the pith instruction of forgetting the source of destruction at the key point; through the three great lightning bolts of descending, merging the points, thereby the pith instruction of cutting off the number of minds; through the two methods of entering, lowering the crest jewel, thereby the pith instruction of directing memory and consciousness towards the obstruction; through the two messengers of acceleration, killing the guards, thereby the pith instruction of obstructing the source of running. That is, because it is primordial liberation, it is expanded, and the target of aiming.
Chinese
因为没有（生）所以没有重复，因为没有变动的依赖所以没有阻碍，因为念的稳固减弱了所以无法恢复。因此，对于自性清净的果来说，没有解脱之地，所以没有产生之处。因为没有因，所以不依赖于缘。因为没有果，所以本来就没有解脱的关键。因此，众生依靠着必定的四种确信而解脱。为什么解脱呢？因为法界与空性平等，所以必定解脱。如是，开示了第一个要义，一切平等无别地解脱。现在，开示第二个支分要义，即因的错乱在自显中解脱。以上所开示的解脱方式如下：蕴，即色蕴，有细微和粗大之分。细微的是由无自性的极微所生，就像谷堆一样。粗大的是颜色和形状，颜色有白色、黄色、红色、绿色、蓝色、杂色、紫黑色和青蓝色等。形状有四方形、长方形、三角形、五边形或九边形等。同样，有半月形、圆形、圆形四方形、半月形三角形、长条形和椭圆形等。这也是因为，因的色是极微，果是五根和五境，以及肉、血、暖和气息等。这样，因为依靠和关联而产生的众多法聚集在一起，所以就像果的蕴堆积在一起一样。感受蕴是各种体验，如对色等的感受和触觉，由于业和烦恼的影响，体验痛苦，有时体验快乐，有时处于舍受。这也是因为许多粗大的分别念聚集在一起，所以是蕴。了别识蕴是对八识聚的境进行追逐和改变，如眼识对境进行判断和区分等。这样，因为识的聚集和分别等的聚集，所以是蕴。想蕴是能辨别和不能辨别等，如眼睛接触到触觉的因缘而产生的感受体验等，有很多。
English
Because there is no (birth), there is no repetition; because there is no dependence on change, there is no obstruction; because the stability of mindfulness has weakened, it cannot be restored. Therefore, for the fruit of self-nature purity, there is no place of liberation, so there is no place of arising. Because there is no cause, it does not depend on conditions. Because there is no fruit, there is inherently no key to liberation. Therefore, sentient beings are liberated by relying on the four certainties of certainty. Why are they liberated? Because the Dharmadhatu is equal to emptiness, liberation is certain. Thus, the first essential point is shown, that all are equally and undifferentiatedly liberated. Now, the second essential point of the branch is shown, that the delusion of the cause is liberated in its own manifestation. The way of liberation shown above is as follows: Skandha, that is, the skandha of form, is divided into subtle and coarse. The subtle is born from the partless particle of no-self, like a pile of grains. The coarse is color and shape, color includes white, yellow, red, green, blue, variegated, purplish-black, and cyan, etc. Shape includes square, rectangle, triangle, pentagon or nonagon, etc. Similarly, there are crescent, round, round square, crescent triangle, oblong, and oval, etc. This is also because the cause of form is partless particles, and the result is the five roots and five objects, as well as flesh, blood, warmth, and breath, etc. In this way, because many dharmas arising from dependence and connection gather together, it is like the skandha of fruit piled together. The feeling skandha is a variety of experiences, such as the feeling and touch of form, etc. Due to the influence of karma and afflictions, one experiences suffering, sometimes experiences happiness, and sometimes remains in equanimity. This is also because many coarse discriminations gather together, so it is a skandha. The skandha of consciousness is to pursue and change the objects of the eight aggregates of consciousness, such as the eye consciousness judging and distinguishing objects, etc. In this way, because the gathering of consciousness and the gathering of discrimination, etc., it is a skandha. The skandha of perception is that which can be distinguished and that which cannot be distinguished, etc., such as the experience of feeling arising from the condition of the eye coming into contact with touch, etc., there are many.
Chinese
因此称为蕴。行蕴是指六根本烦恼、二十随烦恼和五遍行等，五十二种行蕴聚集在一起，因此称为蕴。如此五蕴束缚众生是：色蕴有束缚，因为对事物产生执着的念头，而且被不可分割的微尘束缚，所以身心无法分离。受蕴有束缚，因为感受各种苦乐，心因此体验而受业力束缚。识蕴有束缚，因为境与识并非不同，心被束缚在仅仅是识的显现上，所以心的记忆之识不断生起。想蕴有束缚，心生之感受不断显现，却无法确定。行蕴有束缚，使心生起各种不善念。如此则解脱为五种姓的扩展：色蕴本身解脱为毗卢遮那佛，毗卢遮那佛本身解脱为色，因此称为超越二元取舍。同样，受蕴等也是如此。界是指眼界、眼识界、色界、耳界、声界、耳识界等十八界，由此解脱为勇士和勇母。名、色、耳、声等十二处，外八天女即是四天女，解脱为十二处。种姓，指的是五种姓父母十尊，种姓之主解脱为五部主尊，与此无别。上者的执取，仅仅是境而非错觉，而是如实地执取。仅仅是错觉，因此由显现和觉知所包含的意义是显现的缘故。差别者，比如将白色的海螺执着为黄色。对此，以执着的念头执着，显现为有法，是错觉。对此，如果以殊胜方便的窍诀，使身语产生安乐，则执着和贪恋从自续中解脱，因此执着是心的错觉，以无名的智慧证悟空性，所执取的境的错觉也解脱为空性。如此称为轮回，因为不断地轮转，所以称为轮回，即三界众生，以及更