English
Due to the error of seeing things with manifest wisdom, like speculating with letters, one does not see my own awareness. Awareness itself is primordially without impurity, residing in a transparent and unobstructed manner. Because the meaning of the two obscurations, the obscuration of knowledge of the bodhisattvas and the obscuration of afflictions, is not obscured, wanting to eliminate these two obscurations, but because one has not realized that primordial wisdom is transparent, unobstructed, immaculate, and self-purifying, one errs. In the reality of Ati, the two impurities imputed by letters do not obscure my awareness at all; it is perfectly transparent and complete. Self-awareness itself is primordially without the ten virtues and ten non-virtues. Therefore, the common vehicles believe that liberation is attained through the ten virtues imputed by letters, and that the ten non-virtues are obstacles to liberation. This is because one has not realized the way things are, and thus one errs. Therefore, the reality of Ati transcends these twenty concepts. The Great Perfection transcends words, so in explaining the cause, this is the first of the two explanations. Explaining how to remember the oral instructions of the letter transmission is: "Emaho!"—wonder arises from oneself. Therefore, for this pure nature of reality without letters, this state that transcends words, the root of letters is doubt, and the appearances and verbal expressions that are speculated by letters do not exist. Because the root of letters is doubt, and it extensively shows various views, letters themselves have no meaning of the nature of things. Therefore, all things speculated by letters are merely symbols or words, and they do not exist in reality. I, the wisdom of awareness, have never been shown by the Dharma speculated by letters, so it naturally arises, pervades all, and spontaneously appears in all. Even if letters speculate and claim that many terms have meaning, it is in vain, because the body of my awareness is manifestly apparent, and inappropriate words only obscure it, making it invisible. The original ground, which no one has ever modified or corrupted, is primordial purity, the self-arisen wisdom that is free from the fabrication and slander of words. This wisdom itself has no root of letters—doubt and views. The conditions of letters, the various vehicles, both arise naturally without depending on one's own intentions. Therefore, awareness itself does not need the coemergent cause and the immediately preceding condition of letter speculation. Awareness itself has the unthinking Dharmakaya, which is inconceivable; awareness itself has the perfect Sambhogakaya, which is without words and letters, and is inexpressible; awareness itself is the object speculated by letters.
Chinese
无有差别的化身，无有执着的三种觉性，在自性中圆满，因此，我觉性本身不依赖于以文字衡量的三身和五智等集合。事物存在的方式，在没有文字的关键传承中，没有成立，在经文和口诀中没有成立，这三者也依赖于文字的集合，因此，在众多续部和经文的集合中，无法找到专注于记忆的目标，从而遮蔽了觉性的智慧。导师开示的断绝传承的口诀是：最初，如是本然的佛陀，作为众生的怙主出现，无有无明垢染的自性，是唯一自性的无明之敌，与俱生和遍计所执三种的无敌对者，从一开始就自生自成，广大圆满，因此，在这个时期不依赖文字，不依赖文字的意义而成就佛果。现在，文字的意义被象征为空性。对于无相、无戏论和二取不成立的意义，我觉性本身不住留。从他者返回，从自身产生的觉性之王，是压倒他者的。以文字构建的词句，执着于各自不同的意愿，不依赖于这些，深刻的词句超越了体验的界限，产生体验，不需要词句和文字，例如，樟脑放入寒冷之物中会变成毒药一样。同样，了解众多词句的要点遗失，例如，不了解真正剧毒的人，没有咒语就吞食一样，是颠倒错乱的变化。最初生起的法性本净大界中，因为没有词句，所以依赖词句而清净的法身，以及圆满的报身，和勇识化身都无法找到，词句也从文字中产生，因此，认为是文字的体性，我觉性本身本来就没有。中间的行道是任运成就功德的显现方式，是不需要任何改变的道路，因此，以文字衡量的取舍是不正确的，在阿底的境界中，没有成立取舍。觉性明点唯一，远离戏论的八边，因为没有这样截断显现的数量，所以，ཀ་ཁ་ག་གྷ་ང
English
The incarnate body without difference, the three kinds of awareness without attachment, are complete in themselves. Therefore, my own awareness does not depend on the collection of the three bodies and five wisdoms, etc., which are measured by letters. The way things exist, in the essential lineage without letters, there is no establishment, and in the scriptures and oral instructions, there is no establishment. These three also depend on the collection of letters. Therefore, in the many collections of tantras and scriptures, the target of focusing on memory cannot be found, thus obscuring the wisdom of awareness. The oral instruction of the teacher that cuts off the lineage is: Initially, the Buddha who is as such, appeared as the protector of beings, the nature without the stain of ignorance, is the enemy of ignorance of the single self, the unopposed opponent of the three, co-emergent, and totally conceived, from the beginning, it is self-arisen and complete, vast and perfect. Therefore, at this time, it does not rely on letters, and it attains Buddhahood without relying on the meaning of letters. Now, the meaning of letters is symbolized as emptiness. For the meanings that are considered to be without characteristics, without elaboration, and without duality, my own awareness does not abide. The king of awareness that turns away from others and arises from oneself is the one who overwhelms others. The words constructed by letters, clinging to the various desires of each word as meaning, not relying on these, profound words transcend the limits of experience, and experience arises, without needing words and letters, just as camphor turns into poison when put into something cold. Similarly, the key points of knowing many words are lost, just as a person who does not know real poison swallows it without a mantra, it is a reversed and confused change. In the great pure realm of the Dharma nature that initially arose, because there are no words, the Dharmakaya that is purified by relying on words, and the complete Sambhogakaya, and the Nirmanakaya of the hero cannot be found. Words also arise from letters, therefore, considering it to be the nature of letters, my own awareness does not have it from the beginning. The path in between is the way of spontaneous accomplishment of qualities, which is a path that does not need any change. Therefore, the acceptance and rejection measured by letters is not correct. In the state of Ati, there is no establishment of acceptance and rejection. The single point of awareness is free from the eight extremes of elaboration, because there is no such cutting off of the number of appearances, therefore, ཀ་ཁ་ག་གྷ་ང
Chinese
因此，阿里和卡里等四十二个字母并不存在，因为它们不在阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的究竟实相中。为了显示智慧的觉性显现，通过两种方式来展示，首先是展示觉性认识的口诀：五种光明，如遍照佛等，自生显现为自心的坛城、眷属身和智慧。即使在法性中阴中，也没有一个被概念化的术语和字母。我（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是法性，在无造作的自净显现中。因为没有清晰转变的词语和字母的自然或强制存在，所以阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的实相是离言的。在共同乘中，自性本自秘密的觉性，是身和智慧的来源，是圆满自成的体性，不舍弃轮涅，因此，没有一个被概念化为名字的字母。所以，任何言语都无法触及阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）认识的口诀是：秘密是共同的秘密，特别是对声闻乘的秘密，最殊胜的是对其他宗派的阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的秘密。它的意义在于，它本身就是咒语，能直接激发觉性智慧。阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：不生）在无生中，底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：不变）在不变的显现中。在没有符号、叙述和概念化字母的阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）实相中，没有执着于名称和有名称的意识字母。阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）瑜伽本身就是圆满，它本初就是圆满的，不是通过作为和造作而圆满的。因为没有由错觉符号概念化的字母，所以它在自显中圆满，在自明中清晰，在自生中产生，在自显中遍布，在自净中安住，在自解脱中广大。因此，阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）瑜伽不会落入任何一方，印度也没有中断。因此，对于那些接受用字母命名的词语和表达的共同乘的人来说，没有真正的法性，因此，远离上师传承口诀的自己的大秘密是自我毁灭的。大圆满是：基大圆满在一切事物的本质中圆满，道大圆满在身和智慧中自圆满，果大圆满在轮涅二者中自解脱。大，是因为它本身就是一种简易的方法，所以是大的，它被总结为三个词来展示
English
Therefore, the forty-two letters, such as the Ali and Kali, do not exist, because they are not in the ultimate reality of Ati. To show the appearance of the wisdom of awareness, it is shown in two ways, the first is to show the instruction of recognizing awareness: The five lights, such as Vairochana, etc., naturally appear as the mandala of one's own mind, retinue body, and wisdom. Even in the Bardo of Dharmata, there is not a single letter with conceptualized terms. I am Dharmata, in the uncorrected self-pure appearance. Because there is no natural or forced existence of letters with clear transforming words, the reality of Ati is beyond words. In the common vehicle, the naturally secret awareness is the source of body and wisdom, the nature of spontaneously abundant, without abandoning samsara and nirvana, therefore, there is not a single word conceptualized as a name. So, no speech can touch Ati. The instruction of Ati recognition is: Secret is the common secret, especially the secret to the Shravakas, and the most supreme is the secret of Ati to other factions. Its meaning is that it itself is a mantra, which directly inspires the wisdom of awareness. A (Tibetan, Devanagari, Romanized Sanskrit, meaning: unborn) in the unborn, Ti (Tibetan, Devanagari, Romanized Sanskrit, meaning: unchanging) in the unchanging appearance. In the reality of Ati, which has no signs, narratives, and conceptualized letters, there is no letter of consciousness that clings to names and name-holders. Ati Yoga itself is perfection, it is perfect from the beginning, not perfected through action and fabrication. Because there are no letters conceptualized by illusory symbols, it is perfect in self-appearance, clear in self-awareness, produced in self-arising, pervasive in self-manifestation, abiding in self-purity, and vast in self-liberation. Therefore, Ati Yoga does not fall into any side, and India has not been interrupted. Therefore, for those who accept the common vehicle of words and expressions named by letters, there is no true Dharmata, therefore, one's own great secret, which is far from the oral instruction of the lineage of gurus, is self-destructive. The Great Perfection is: Ground Great Perfection is perfect in the essence of all things, Path Great Perfection is self-perfect in body and wisdom, and Fruit Great Perfection is self-liberated in both samsara and nirvana. Great, because it itself is an easy method, so it is great, it is summarized into three words to show
Chinese
具有。方法迅速，不舍弃身体而使有漏自然穷尽而证得佛果；方法众多故为伟大，无论专注于何种显现，皆能体验到事物实相的生起。方法殊胜，没有比这更殊胜的口诀方法，因此是伟大的。所示超出言辞是指：声闻众听闻言辞并执着于所闻，因此超出了不可言说的法性；缘觉依赖于缘起顺逆之理的言辞而修习，因此超出了无有造作的自显现之见；唯识宗依赖言辞，将心性视为胜义谛，因此超出了意识思虑；中观宗以言辞区分胜义谛和世俗谛，将无自性视为胜义谛，因此超出了现量之道；波罗蜜多乘依赖于共同的言辞，将地道视为胜义谛，因此超出了顿悟；克里亚瑜伽将本尊坛城之咒语和手印视为胜义谛，因此超出了自生智慧；瑜伽行者依赖于言辞，将五种菩提和生起次第的本尊视为无二无别，因此超出了自显解脱。嘛哈瑜伽依赖于本尊和坛城，将外器世界执着为坛城，内情众生执着为本尊和明妃的坛城，这是超出了六聚任运自解脱之见。阿努瑜伽将依赖言辞的法界和智慧执着为胜义谛，这是阿底瑜伽将果阿底的独一明点作为道，从而超出了未舍弃圆满之义。此外，在阿底瑜伽中，将承诺执着为言辞的衡量标准，这是见解停留在基础上而超出，修行停留在功德的显现方式上而超出，体验停留在文字上而超出，行为停留在实相上而超出，一切停留在心上而超出，显现、力量和游戏本身被执着为胜义谛而超出。这些也因没有体验，以意识的行持执着见修行而超出。像这样，远离对言辞的执着，没有收放，觉性本身不是智慧的行境，而是确定为根识的现量。