English
Like butter, it is complete, the self-existing deity that does not need to be created. To show the greatness of awareness, it is divided into three parts. The first is to show the wisdom of single awareness: I am unmatched, victorious over all. As shown by these and other statements, I am the self-liberated illusion of I, unmatched by ignorance and so on, victorious over all afflictions, the wisdom of awareness arises impartially. For the self-liberated illusion of I, there are no words of physical and verbal fabrication, surpassing all views, it is seen directly. The self-liberated illusion of I is the wisdom of direct perception, which cannot be found even by searching with the mind, and is not an object seen by anyone, but it is not non-existent, it pervades all of samsara and nirvana. The self-liberated illusion of I does not abide in samsara, although it does not rely on any one place, it relies on all the conditions of appearance, therefore it is liberated from any condition. The self-liberated illusion of I is not true emptiness, it transcends the mind and is the stainless lamp of awareness, which can illuminate all. The self-liberated illusion of I, although there is no gathering of the six consciousnesses, it naturally enters into all appearances. To show the clearing of the dangers of hope and doubt: The self-liberated illusion of I has no doubt about samsara, and no hope for nirvana, no matter how you examine it, it does not deviate from the meaning of the great perfection of self-nature, it is open to all, no matter how you examine it in hundreds of thousands of ways, flowers will bloom. The self-liberated illusion of I has no abyss of doubt about falling into the three lower realms, it abides in the nature of the five lights, and radiates light from the eyes of all. The self-liberated illusion of I, although there is no illusionary realm of ignorance and the four conditions, it has always existed in the great appearance of each individual to be tamed. The self-liberated illusion of I has never had a cause for examination, yet it acts according to the nature of all things without ceasing. To show transcendence of one and many: The self-liberated illusion of I, the nature of things is separated from one and many, there is no place to go, or it does not exist elsewhere, but awareness itself has always been beyond all faults, having reached the other shore. The self-liberated illusion of I has no place for action or entry.
Chinese
显现之物与体验二者无别，四种或八种显现各自显现。关于觉性显现的教导有六个方面，首先是关于认识错觉之身、语、意的教导：一切都是存在与不存在、显现与空性、中与边，心是产生无明的根源。错觉是由于四种因缘的不清净目标所致，由此产生了众多的显现集合。错觉产生的方式是，我的心念没有停止。安住于显现等一切之中的，是错觉显现的错觉遍布方式的我的意，是多种变动。使存在与不存在等一切显现的，是错觉的显现遍布方式的我的粗大之身，是多种。在存在与不存在等一切之中显现的，是错觉显现的错觉遍布方式的我的语，是多种声音和词语。如果将这些与修行结合，就要依靠不分别风的禅定，与忆念思维法身相结合；通过学习事物目标所依，将粗大的显现转化为空性；依靠文字符号的运用，进行声音词语咒语的念诵，这是关键。关于认识六识的教导是：看见是根识对境没有停止，错觉遍布方式的我的色显现为美与不美。听见是，由于显现的对境没有停止，声音显现为悦耳与不悦耳。嗅觉没有停止是，显现的对境，错觉遍布方式的我的气味显现为香与不香。味觉没有停止是，舌的对境，错觉遍布方式的我的味道显现为甜美。触觉没有停止是，错觉遍布方式的，我的意识，感觉显现为快乐、痛苦、舍受般迅速。如果将这些与修行结合，通过依靠五根的自执，学习对治色之目标所依，事物显现止息的诀窍；通过依靠声音的目标所依来学习，领悟法性不可言说的意义的诀窍；通过依靠气味的目标所依来学习，自显现显现为大乐的诀窍；通过依靠味道的目标所依来学习，体验错觉显现的自显现的诀窍
English
The manifested thing and the experience are inseparable, and the four or eight appearances appear separately. There are six aspects to the teaching on the appearance of awareness. First, the teaching on recognizing the illusory body, speech, and mind: Everything is existence and non-existence, appearance and emptiness, center and edge, and the mind is the source of the arising of ignorance. Illusion arises from the impure object of the four conditions, from which many collections of appearances arise. The way illusion arises is that my mind's thoughts do not cease. Abiding in all that appears, etc., is my mind in the way that illusion pervades illusion, which is many movements. That which makes all things such as existence and non-existence appear is my gross body in the way that the appearance of illusion pervades, which is many. That which appears in all things such as existence and non-existence is my speech in the way that illusion pervades illusion, which is many sounds and words. If these are combined with practice, then relying on the samadhi of non-conceptual wind, combine with the Dharma body of recollection and thought; by learning the object support of things, transform the gross appearance into emptiness; relying on the use of written symbols, the key is to recite the sound, words, and mantras. The teaching on recognizing the six consciousnesses is: Seeing is when the sense faculty does not cease to perceive form, my form in the way that illusion pervades appears as beautiful and not beautiful. Hearing is, because the object of appearance does not cease, sound appears as pleasant and unpleasant. Smelling not ceasing is, the object of appearance, my smell in the way that illusion pervades appears as fragrant and not fragrant. Tasting not ceasing is, the object of the tongue, my taste in the way that illusion pervades appears as delicious. Touching not ceasing is, in the way that illusion pervades, my consciousness, feeling appears as quickly as happiness, suffering, and equanimity. If these are combined with practice, by relying on the self-grasping of the five senses, learning to counteract the object support of form, the key to the cessation of the appearance of things; by learning through relying on the object support of sound, the key to realizing the meaning of the inexpressible nature of reality; by learning through relying on the object support of smell, the key to the self-appearance appearing as great bliss; by learning through relying on the object support of taste, the key to the self-appearance of experiencing the illusion
Chinese
因此，通过依赖上师的口诀来学习，能使错觉自行消退。因此，自性大圆满瑜伽将六识自然放松，是成佛的关键。关于烦恼的自解脱的教导是：外在的烦恼是对四大元素执着的意识；内在的烦恼是对贪、嗔、痴、慢、嫉妒五毒执着的意识；秘密的烦恼是对五根所对境的执着意识。所有这些都是金刚萨埵觉悟自生的“我”的幻化、延续或游戏。佛与众生二者，都从金刚萨埵觉悟自生的“我”中产生，因此说是坟墓。如此，一切的作者是觉悟自生的“我”，但他的本体却毫不动摇，从原始以来就以自显的方式安住于大圆满中。如此，将显现为魔的“我”的觉性与修持结合起来，有七个口诀：认识“我”之实体的口诀、驱逐“我”的口诀、抓住“我”的口诀、杀死“我”的口诀、舍弃“我”的口诀、斩断“我”之根并抛弃实体的口诀、以及保持“我”原样的口诀。这七个口诀是斩断对“我”之执着对象的关键。关于最初的基如何产生错觉的教导是：如此，当没有这七个“我”的显现时，实相本来的存在方式是原始清净的智慧自显地安住着，本体本来清净，自性自然清净，大悲以上二者的力量清净。因此，这是从一开始就清净的基。而且，由于本体本来清净的关键，因此不存在错觉与非错觉；由于自性自然清净的关键，因此不受无明及四种因缘的沾染；由于大悲力量清净的关键，因此能生起之识被阻止。如此安住的最初的基，虽然从那儿并没有产生错觉，而是以自性本来清净的方式存在，但由于基与基之识的差别，因此称为“时间之初”。“之”是关联的词，对于任运成就的生起处、功德的力量不间断之处，本体成就法身，自性成就光明，
English
Therefore, by relying on the guru's instructions, learning causes illusory appearances to revert on their own. Therefore, the yoga of self-existing Great Perfection, by leaving the six aggregates loose and natural, is the key to attaining Buddhahood. The teaching on the self-liberation of afflictions is as follows: The outer afflictions are the consciousness that clings to the four elements; the inner afflictions are the consciousness that clings to the five poisons of desire, hatred, ignorance, pride, and jealousy; the secret afflictions are all the consciousnesses that cling to the objects of the five senses. All of these are the emanations, continuations, or plays of the self-arisen awareness of Vajrasattva's realization of "I". The two, Buddhas and sentient beings, arise from the self-arisen awareness of Vajrasattva's realization of "I", therefore it is said to be a charnel ground. Thus, the teacher who does everything is the self-arisen "I" of realization, but his essence remains unmoved, abiding in the Great Perfection as self-luminous from the very beginning. Thus, when the awareness of "I" appearing as a demon is combined with practice, there are seven instructions: the instruction for recognizing the entity of "I", the instruction for expelling "I", the instruction for seizing "I", the instruction for killing "I", the instruction for abandoning "I", the instruction for cutting the root of "I" and discarding the entity, and the instruction for leaving "I" as it is. These seven instructions are the key to cutting off the object of clinging to "I". The teaching on how illusion arises from the original ground is as follows: Thus, when there is no appearance of these seven "I"s, the way things naturally exist is that the primordial purity of wisdom abides self-manifestly, the essence is primordially pure, the nature is naturally pure, and compassion is pure by the power of the two superiors. Therefore, this is the ground that is pure from the beginning. Moreover, due to the key of the essence being primordially pure, there is neither illusion nor non-illusion; due to the key of the nature being naturally pure, it is not tainted by ignorance and the four conditions; due to the key of the power of compassion being pure, the consciousness that arises is stopped. Thus, although illusion does not arise from that original ground that abides in this way, but exists in a self-existing, primordially pure way, due to the difference between the ground and the consciousness of the ground, it is called "the time of the beginning". "Of" is a connecting word, for the spontaneously accomplished source of arising, where the power of qualities is uninterrupted, the essence accomplishes the Dharmakaya, the nature accomplishes light,
Chinese
从慈悲显现之后，功德转变为过失，根本是自性唯一的无明，显现为本体的妙用，俱生无明，显现为自性的妙用，遍计所执的无明，显现为慈悲的妙用。因此，聚集了三种根本因的无明。所缘的因是境，显现为光和光蕴。主宰的因是从境中错乱，将非彼执为彼的觉知，如同将绳子误认为蛇一般。对于此，清净的本体、自性和慈悲三者的安住方式，由于不清净的错乱，对在各个境中显现的事物进行断除。由于迅速进入各个境中，所以称为快速。六种意念是：普遍寻伺的意念将境分割成碎片，并分别执取白色等各种相状。决定的意念对这些进行决定，因此，光明比之前的更加不清晰，从五种模糊的部分中，从四种生起方式中，化生而生。然后，决定的意念将之确定为具有确定性，因此，产生了卵生和湿生两种。这些众生在行走时也互相行走，居住时也居住在虚空中，不需要食物、饮料和衣服等。对于贪欲等烦恼，也没有实际的行持，只是潜在的习气。也没有日月等，只是安住在自光中。然后，意的分别识将多种觉知分割成聚集的集合，因此，贪欲等也因观看而满足，欢笑和拥抱等依次产生，烦恼也变得粗大。那时，地水火风的生起之相显现，食物也是不耕种的稻米，如意牛，善解人意的马，沐浴的池塘等，以及如意妙欲和茅草屋等产生，胎生也由此产生。然后，具有烦恼的意念将我执为自性，在各个境中进行分割，因此，这些也消失了。寿命也达到八万岁，贪欲也产生了拥抱等。色身也成熟为各种各样，食物是食用美好的水果，衣服是穿着棉麻和树皮。色身和体量也变得众多。然后，流动的执取意念进行分别。