Chinese
显现完全清净。无分别的法性与自身无离地紧密相连，将脱离成熟之手。轮回的分别，是法性母的显现，觉性是子的显现，二者相遇，是与上者的业之母子相遇。证得空明大境，如从一到一地倒水般从轮回中解脱。于此，因获得无执的法身，好坏之次第断绝，了知超越善恶业。禅定恒常生起的殊胜体验，自然解脱，斩断了于六道各自形相中出生的延续。痛苦，身体上的苦，心识习气汇聚之海中脱离船只，是从沉溺中自然解脱。秘密之义，觉性，即自身相续中乐空方便之见解唯一，故从恶趣解脱。如是，智慧是基位智慧，自然圆满，故于轮回涅槃同时解脱。此为支分三。现在，支分之义第四，亦显示为本自涅槃之自性。轮回涅槃一切如是解脱之自性为何？如是，从无明而生的错乱本身完全清净，故觉性本身解脱为法身。其自性与任何五光不混杂，安住于大圆满中，如是，殊胜的证悟于相续中生起，身体解脱为大乐之自性，身心之关联断绝。语之安乐，言说词语之基础衰退。心之安乐，众多分别之边际止息。如是，最初，所显示的外器世界，土地岩石山崖。于此，无实有空性通透。心与心所生之断灭边。体验轮回之法与体性，知晓恶因即痛苦不存在。知晓恶果即堕入三恶趣。故对彼本身生起厌离，故超越彼等。超越之方式，是离于心识，于自性中超越，故无有是与非的计算。是无为，于完全圆满中超越，故超越取舍。空性，不是执持事物之边。于此，因无实有空性通透，故是智慧。彼亦是自性空性。自性中，对一切有情的光和光
English
Appearances are completely pure. The nature of reality, free from conceptualization, is inseparably linked, thus one becomes free from the hands of maturation. The conceptualization of samsara is the appearance of the mother of reality, and awareness is the appearance of the son. When these two meet, it is like the meeting of the mother and child of the higher karma. Having found the realm of great emptiness and clarity, one is liberated from samsara like pouring water from one container to another. By attaining the Dharmakaya free from grasping, all sequences of good and bad are cut off, and one recognizes being beyond virtuous and non-virtuous actions. By relying on the continuous arising of samadhi as a means of self-liberation, the continuum of being born into the forms of the six realms is severed. Suffering, physical pain, and the accumulation of mental imprints are like escaping from a ship in the ocean, which is self-liberation from drowning. The secret meaning, awareness, is the single view of bliss and means in one's own continuum, thus liberating from the lower realms. Thus, wisdom is the ground wisdom, naturally complete, so liberation occurs simultaneously in samsara and nirvana. This is the third limb. Now, the fourth meaning of the limbs is also shown as being the nature of primordial nirvana. What is the nature of all samsara and nirvana being liberated in this way? Thus, the very delusion arising from ignorance is completely purified, so awareness itself is liberated as the Dharmakaya. Its nature is unmixed with any of the five lights, abiding in the Great Perfection. Thus, a special realization arises in the continuum, and the body is liberated into the nature of great bliss, severing the connection between body and mind. With the bliss of speech, the basis of words and expressions diminishes. With the bliss of mind, the extremes of many thoughts cease. Thus, the first teaching is the outer world of the container, earth, stones, mountains, and cliffs. In this, there is emptiness and transparency without substance. The extreme of cessation of mind and mental events. Having experienced the laws and characteristics of samsara, one knows that there is no bad cause, i.e., suffering. Knowing that the bad result is going to the three lower realms, aversion arises to that itself, thus transcending them. The way of transcendence is to transcend in the nature of being beyond mind, so there is no calculation of yes or no. It is non-action, transcending in complete perfection, thus transcending acceptance and rejection. Emptiness is not holding onto the extreme of things. In this, because there is emptiness and transparency without substance, it is wisdom. That is also emptiness in nature. In nature, light and light for all sentient beings
Chinese
体验了如幻的显现，因为认识到那些是坏的，所以超越了它们。超越的方式是超越了粗细元素的执着，在清净智慧的显现中自然解脱。因为无明的垢染消散，本体在原始清净中增长，一个身遍布一切众生，所以，所命名的名字没有确定性，所住立的名字没有成就，所写的文字因为是造作的而会坏灭，所住立的智慧因为无法观察而无法知晓，所说的文字因为是声音而是无常的，体验到这些后认识到它们是坏的，所以超越了它们。超越的方式是超越了言语的造作，享受着不可言说的法性。那个觉性即使用语言也无法摧毁，所以没有生灭。那个觉性没有变化，所以金刚本来就存在，现在领悟和知晓了这个意义，智慧本身就显现了。物质的自性是由微尘组成的，所以身体被束缚。金刚坚硬的执着束缚了。山和岩石遮蔽了智慧的显现，体验了那个。因为认识到那个是坏的，所以超越了那些。超越的方式是超越了超越的方式和智慧的显现。对于法性而言，远离言语的造作，以言语无法表达的关键，言语是名言，言语是心的执着，体验到执着是轮回后，认识到那个是坏的，所以超越了那些。超越的方式是从意识推测的言语中，法性显现为显而易见。这是核心意义之四。现在是分支意义之五，如此这般，为了展示超越痛苦的本体没有变化。如果问那些是从其他地方产生的吗？为了展示不是从其他地方产生的。唉玛，真是稀奇，这个超越痛苦不是从其他地方努力获得的，因为它在自身中圆满。因为对终极的执着消散，在执着中增长，因为是那个本身，本体从完全清净的自性中没有动摇，安住在自证自知中，行为在一个时间里圆满。如果给它命名，就叫做“不可改变的法性”的彻底展示。那个是自己的显现，所以不需要改造。因为是自然解脱，所以不需要依赖其他对治。因为是自己的化身，所以前往其他地方的道路已经耗尽。那个就像在镜子里看自己的脸一样。因为是自己的脸，所以无法观察。那个是自净
English
Having experienced the illusory appearances, because of knowing those to be bad, one transcends them. The way of transcending is by transcending the conceptualizations of gross and subtle elements, naturally liberating in the appearance of pure wisdom. Because the stains of ignorance are cleared away, the essence expands in primordial purity, and one body pervades all beings, therefore, the names that are assigned have no certainty, the names that abide have no accomplishment, the written letters perish because they are made, the wisdom that abides is not known because it cannot be seen, and the words that are spoken are impermanent because they are sound. Having experienced these, one knows them to be bad, and therefore transcends them. The way of transcending is by transcending the elaborations of verbal activity, enjoying the inexpressible nature of reality. That awareness is not destroyed even by speech, so there is no birth or death. That itself is unchanging, so the vajra has always existed. Now, having realized and known this meaning, wisdom itself dawns. The nature of matter is composed of minute particles, so the body is bound. The conceptualization of the vajra's hardness binds. Mountains and rocks obscure the appearance of wisdom, and one experiences that. Because one knows that to be bad, one transcends those. The way of transcending is by transcending the way of transcending and the appearance of wisdom. For the nature of reality, which is devoid of verbal elaboration, words are terminology due to the key point of not being able to express it with words. Words are mental conceptualizations. Having experienced that conceptualization is samsara, one knows that to be bad, and therefore transcends those. The way of transcending is that from the words of mental speculation, the nature of reality is manifestly clear. This is the fourth essential meaning. Now, the fifth branch meaning is that, in this way, to show that the essence of transcendence of suffering is unchanging. If one asks whether those arise from something else, it is to show that they do not arise from something else. Emaho, how wonderful, this transcendence of suffering does not need to be strived for from elsewhere because it is complete in itself. Because the conceptualization of extremes is cleared away, it expands in conceptualization, and because it is that itself, the essence does not waver from the completely pure nature, remaining in self-awareness and self-knowing, the activity is completed in one moment. If one gives it a name, it is called the complete display of the unchanging nature of reality. That itself is one's own appearance, so there is no need to fabricate it. Because it is self-liberated, it does not rely on other antidotes. Because it is one's own emanation, the path of going elsewhere is exhausted. That is like looking at one's face in a mirror. Because it is one's own face, it cannot be seen. That is self-pure.
Chinese
因此不需要修习。因为是自有的音声，所以不需要改造。因为是当下安住，所以不需要努力。因为是赤裸安住，所以不需要抛弃。这三者也因为无所依，所以无法获得。因为没有作为，所以无法见到。因为无法修习，所以没有习惯。像这样，通过这些，分支的第二个意义，也无需努力而自然解脱地显示，并以五种扩展的意义来显示。像这样，这两个的总结的第二个意义被显示了。现在，总结的第三个意义，完整地显示众生的基础、道、果这三者，通过三个分支的意义来显示：第一，在错觉的身体上，如何完整地具备清净的智慧的实相；第二，显示这条道路从何而来；第三，显示这本身的果是什么。第一点，通过五个支分意义来显示的第一点。对这三者的提问的简要显示是：从“之后”等八个词的文本中得知，将在下面显示。现在，支分的第二个意义，详细地显示答案是：用这种语言来说，是关于魔的显示和降伏魔的时候。魔是阻碍解脱的，因此称为魔。而且，因为显示者的身体显现没有自性，所以降伏了蕴魔。因为对微尘执着为自体的想法消失了，所以降伏了色蕴魔，因此身体显现没有自性。因为对乐和苦的执着自然解脱，所以降伏了受蕴魔。无论从哪里看身体，都是完全通透的。因为从所境和能境的束缚中解脱，所以降伏了识蕴魔。身体的来去无法通过观察来满足。因为没有内外分别念的散乱，所以降伏了想蕴魔。呼吸没有内外运行。因为从造作的边际中解脱，所以降伏了行蕴魔，身体以具足相好而庄严。像这样，降伏五蕴魔有什么必要呢？就是没有生和死。因为不执着于天魔的享乐和喜悦，所以降伏了天魔。自显现无偏颇地显现，并在不执着中解脱。因为烦恼魔，愚痴安住在广大的光明中，所以降伏了烦恼魔。在广大的智慧中，自续和他续都没有障碍。
English
Therefore, there is no need to practice. Because it is one's own sound, there is no need to modify it. Because it is naturally abiding, there is no need to strive. Because it is nakedly abiding, there is no need to abandon it. These three also, because they are without basis, are unobtainable. Because there is no action, they are invisible. Because there is no meditation, there is no habituation. Thus, through these, the second meaning of the branch, that very thing is shown as effortlessly self-liberated, and it is shown with five expanded meanings. Thus, the second condensed meaning of the two is shown. Now, the third condensed meaning, showing the complete presence of the three aspects of sentient beings—basis, path, and result—is shown through three branch meanings: First, how the pure wisdom's true nature is completely present in the deluded body; second, showing from where that path arises; and third, showing what the result of that very thing is. The first point is shown through the first of five subsidiary meanings. The brief explanation of the question about these three is known from the text of eight words beginning with "then," which will be explained below. Now, the second subsidiary meaning, the detailed explanation of the answer, is: In this language, it is about the time of showing the demons and subduing the demons. A demon is that which obstructs liberation, therefore it is called a demon. Moreover, because the appearance of the body of the teacher has no inherent nature, the demon of the aggregates is subdued. Because the mind that clings to subtle particles as self-existent is reversed, the demon of the aggregate of form is subdued, therefore the appearance of the body has no inherent nature. Because the clinging to pleasure and pain is self-liberated, the demon of the aggregate of feeling is subdued. No matter where one looks at the body, it is completely transparent. Because one is liberated from the bondage of object and subject, the demon of the aggregate of consciousness is subdued. The body's coming and going cannot be satisfied by looking. Because there is no scattering of inner and outer thoughts, the demon of the aggregate of perception is subdued. The breath does not move inward or outward. Because one is liberated from the extreme of action, the demon of the aggregate of formation is subdued, the body is adorned with the complete marks and signs. Thus, what is the need to subdue the demons of the five aggregates? It is that there is no birth and death. Because one is not attached to the enjoyment and happiness of the gods' demons, the gods' demons are subdued. The self-appearance appears impartially and is liberated in non-clinging. Because the demon of afflictions, ignorance, abides in great luminosity, the demon of afflictions is subdued. In great wisdom, there is no obstruction to one's own or others' continua.