English
Then, turn your face to the west, and without being distracted from that, you will see the vapor rising from the crown of your head turning blue-red. This is the manifestation of the empty dot lamp and the pure realm of reality from the two eyes, and the manifestation of the self-arisen lamp of wisdom from the nose, and the eyes are actually the far-shooting water lamp. Now, the seventh, the awareness that arises from the door, in what realm does it appear? That is, when awareness actually appears, the space is free from obstacles such as clouds, fog, and rain, and appears blue and clear, which is the realm in which awareness appears. Moreover, all dharmata gathers in that realm, wind, and gathering there is awareness. Eighth, how to practice? There are two types of minds: the mind with an object of focus and the mind with self-appearing awareness. Here, it is the practice of the mind with self-appearing awareness, and there are two types of this as well: trekchö practice and tögal practice. Among these, trekchö practice is to be liberated by just one instruction of the oral teaching, without mixing with this appearance. For example, it is like a person's heart being struck by an arrow. Tögal practice is: first, the oral instruction that distinguishes, and second, how to indicate the stainless wisdom in one's own continuum. These have been explained above. Ninth, the measure of accomplishment in practice is: even the suffering of hot and cold hells is lessened, and there is confidence without fear; and a state without generating faith in the Buddha; without the suffering of fearing falling into samsara; and upon these four confidences of having no hope for nirvana; the key that awareness itself is primordially enlightened; and the key that it is liberated into great bliss; the key that samsara itself is nirvana; and the key that nirvana is not established as an object of knowledge; by gaining the four confidences, one arrives in all dharmata, and because one arrives in dharma and sentient beings, it is called "self-nature." Tenth, how does it appear in the bardo? It is not other, here it speaks of the dharmata bardo. On the appearance of the dharmata mother, the appearance of the awareness son arises, without the obstruction of subtle and gross movements, it appears in light and light halos, and liberation through recognizing in self-appearance, etc., is explained in detail elsewhere. Thus, the two are awareness and dharmata.
Chinese
结合的处所是，那本身安住于自性而转变成法性。在那本身获得确信之时，六随念，自性之禅定，不忘陀罗尼，六十六种神通等，不可估量的佛陀功德将会获得。这些都是从获得稳固而来的。详细的将在日月结合之时阐述。第十一，指示解脱之处是哪里：从那本身清净的法性，本体、自性、大悲三者不分离、不区分、不动摇，不住留，不取舍，不抛弃。那也不是最初的基础，不是心识的推理对象。那也如同虚空融入虚空般平等无别，本体无偏颇地成佛。那些已经将一切续部汇集，并分为两部分来阐述分支的意义。边是存在的边，解脱于法性空性中。边是不存在的边，解脱于自生光明中。两者的边，解脱于空明无别中。两者都不是的自性，解脱于完全清净中。常恒的边，因与任何事物都不相关联而解脱。断灭的边，因无因而解脱。两者的边，因无因果痕迹而解脱。两者都不是的边，因不执着于任何边而解脱。两者都不是的自性。显现的边，因对境自清净而解脱，空性的边，因三身显现于道上而解脱。两者的边，因显空无别而解脱。两者都不是的边，因因缘耗尽而解脱。知晓的边，因实相不可言说而解脱。不知晓的边，因觉性自生而解脱。两者的边，因实相无言语而解脱。两者都不是的边，因所知无边际而解脱。如此，通过将一切显现和知晓进行比较而解脱，因此，依靠此续，众生必定会获得解脱。从那些之中解脱的觉性是什么呢？因如实见到法性，将错觉执着为自续，将其置于滴上，没有心识推理的词语，念头生起的相续断绝，智慧在自地上显现为明亮的光芒，从而消除将四大视为实物的观点。那也是，因将错觉置于滴上，无错觉自清净。
English
The place of union is that which, abiding in its own nature, transforms into Dharmata. At the time of gaining confidence in that itself, the six recollections, the samadhi of self-nature, the unfailing dharani, the sixty-six kinds of clairvoyance, and so on, immeasurable qualities of the Buddha will be obtained. These all come from having attained stability. In detail, it will be explained at the time of the union of the sun and moon. Eleventh, indicating where the place of liberation is: From that very pure Dharmata, the essence, self-nature, and compassion are undivided, indistinguishable, unwavering, not abiding, not taking, not abandoning. That is also not the initial basis, not the object of mental reasoning. That is also equal and without distinction, like the sky dissolving into the sky, the essence becoming enlightened without partiality. Those have gathered all the tantras and explained the meaning of the branches by making them into two parts. The extreme of existence is liberated into the emptiness of Dharmata. The extreme of non-existence is liberated into self-arisen luminosity. The extreme of both is liberated into the inseparability of emptiness and luminosity. The self-nature that is neither of both is liberated into complete purity. The extreme of permanence is liberated because it is not connected to anything. The extreme of annihilation is liberated because it is without cause. The extreme of both is liberated because there is no trace of cause and effect. The extreme of neither of both is liberated because it does not conceptualize any extreme. The self-nature that is neither of both. The extreme of appearance is liberated because the object is self-purifying, and the extreme of emptiness is liberated because the three kayas appear on the path. The extreme of both is liberated because appearance and emptiness are inseparable. The extreme of neither of both is liberated because the dependence on causes and conditions is exhausted. The extreme of knowing is liberated because the reality is inexpressible. The extreme of not knowing is liberated because awareness arises by itself. The extreme of both is liberated because the reality is without words. The extreme of neither of both is liberated because there is no limit to what is to be known. Thus, by comparing all appearances and knowing, liberation is attained. Therefore, by relying on this tantra, beings will surely be liberated. What is the awareness that is liberated from those? Because of seeing Dharmata directly, the delusion of clinging to self-continuum is placed on the bindu, without the elimination of mental reasoning and words. Because the continuum of arising thoughts is stopped, wisdom manifests clearly in its own ground as light, thereby eliminating the view of the four elements as real substances. That is also, because the delusion is placed on the bindu, without delusion, self-purifying.
Chinese
将烦恼滴落，智慧自然显现等等。关于鬘：首先依赖于灌顶的引导，使未成熟的成熟，这是调伏根器的鬘。之后，依赖于前行和正行二者的引导，使成熟者自身解脱的鬘，从而从三界解脱。续部是由于过去诸佛和续部未断绝，直接显示诸佛的密意。现在安住于虫体的续部，通过修持现在直接显现，未来成为清净的佛陀，与密意无别。续部是将以上所说的基础，自性方便的续部全部汇集起来显示，汇集的意义有四种，支分的意义有二十，章节段落确定的意义。第八，确定数字后显示。第八，比这多就会杂乱，少了就不能完整表达密意，所以确定为八。顺序是：第一，不先说就没有基础，所以先显示谈论的基础。第二，如果不显示将错乱返回到基础的章节，谈论就没有阻碍，所以第二是错乱返回到基础。即使这样返回，如果将错乱的关键压制住就不会解脱，所以第三是压制错乱。这样压制错乱，业力流转者无需努力就能解脱，所以是第四。这样无需努力，所以在本性上显示错乱自然圆满，所以是第五。这样在本性上错乱自然圆满，这本身就是有情众生的显现方式，所以是第六。这样有情众生的显现方式，这本身就是轮回涅槃的一切法都圆满在自身，所以是第七。这样圆满，自己的相续成佛，所以确定将一切续部都汇集在自身相续中显示。如是，自己的觉性和自知觉性的国王为了结集教义而赐予，自己本性的眷属觉性是从自身产生的，敏锐是殊胜智慧的证悟，即觉性金刚链，觉性自显等等是五种，白色等等是内显的眷属，外境的眷属金刚部等等五部如来，以及金刚手等等，即部。
English
Dropping afflictions, wisdom naturally arises, and so on. Regarding the garland: First, relying on the guidance of empowerment, making the immature mature, this is the garland of taming the vessel. Then, relying on the guidance of both the preliminary practices and the main practice, the garland of self-liberation of the matured, thereby liberating from the three realms. The tantra is because the past Buddhas and the tantra have not been interrupted, directly showing the intention of the Buddhas. Now abiding in the tantra of the worm body, through practice it directly appears now, and in the future, becoming a pure Buddha, inseparable from the intention. The tantra is the basis mentioned above, the tantras of self-nature means are all gathered together and shown, the meaning of gathering has four aspects, the meaning of the limbs has twenty, the meaning of determining chapters and sections. Eighth, showing after determining the number. Eighth, more than that would be chaotic, less would not fully express the intention, so it is determined to be only eight. The order is: First, if you don't speak first, there is no basis, so first show the basis of discussion. Second, if the chapter of reversing confusion to the base is not shown, there is no obstacle to the discussion, so the second is confusion returning to the base. Even if it returns like this, if the key to the confusion is suppressed, it will not be liberated, so the third is to suppress the confusion. In this way, by suppressing the confusion, those who are subject to karma are liberated without effort, so it is the fourth. In this way, without effort, it is shown that confusion is naturally complete in the nature, so it is the fifth. In this way, confusion is naturally complete in the nature, which itself is the way sentient beings appear, so it is the sixth. In this way, the way sentient beings appear, which itself is all the dharmas of samsara and nirvana are complete in oneself, so it is the seventh. In this way, being complete, one's own lineage becomes enlightened, so it is certain that all tantras are gathered and shown in one's own lineage. Thus, one's own awareness and the king of self-knowing awareness bestowed for the purpose of compiling the teachings, the retinue of one's own nature, awareness arises from oneself, sharpness is the realization of special wisdom, that is, the awareness vajra chain, awareness self-appearance, etc. are five, white etc. are the retinue of inner appearance, the retinue of outer objects, vajra family etc. are the five families of tathagatas, and Vajrapani etc., that is, family.
Chinese
三地的忿怒尊，以及本性为珍宝的眷属，即佛陀法身、化身、修持之法、道之法、胜义之法、声闻僧众、缘觉、菩萨勇士，世间的眷属，即喜好佛陀教法的诸天、非天之王塔桑日，智慧的眷属，即空行母慈爱的智慧等无量众，以及乐神之王五髻等世间和出世间的眷属们。听闻此语后心生欢喜，异口同声地赞颂世尊之语。这些眷属也亲见了法性的显现，安住于大圆满的法性中，无有分离。在《摩尼宝鬘》等名称的章节中已作阐述。自性是超胜的，是超越心识造作的意义。自身圆满，无需从他处寻求。他者在自身圆满，故无有取舍。伟大是因为在其之上没有其他。以见解超胜，故修持无边圆满，将欲妙转化为道用。行持是显现与觉知的双运，因此是超胜的伟大。续部是名为续部的数万五千部。颂词是六十四万，这部《摩尼宝鬘》续被编为八品，从中产生了这些殊胜之处。圆满总结是没有增减，且无遗地阐述了所有密意的意义。名为“照亮摩尼宝珠”，犹如小黑暗中的明灯。印度智者比玛拉米扎所著，圆满结束。交付于具光咒护之王，黑怒女王。萨玛雅。如此甚深的教法，相信在其他赡部洲是没有的。因此，铭刻于具缘者的心中，萨玛雅。嘉嘉嘉。为了利益众生而回向善根。愿迅速获得菩提心要。在寂静处观修如同奥明净土。如同金刚持的古汝觉俄巴。如同秘密主的竹古觉崩我。开显自性本面之法性，讲述《摩尼宝鬘》。愿以善根利益众