Chinese
证悟。各自的觉性是无须依赖经论传承的口诀。如此甚深见修的定解达到圆满，便能从错觉之境中解脱，所显现的一切都明现为报身刹土。错乱分别的心解脱，觉性成熟为法身。血肉之躯解脱，成熟为有质碍的光身，在三身道用上圆满功德，以色身在此生利益众生。之后再次将基现收摄于基中，证得三身内在音声的王位之时，刹那间认识到任运自成之显现的自性，因此，从本始的错乱之基——无记中解脱。自生智慧显现，现量见到法性自明。各自觉性的智慧赤裸裸地显露，区分了错觉的解脱。仅仅行持无二智慧的游舞，二元显现于自性中寂灭，获得了无有他佛的定解，因此不仰仗其他果。由于证得了原始的解脱之基，以不离胜义自性的方式，于任运自成童瓶身中入定，安住在空性大悲的法身独一明点的解脱之上。因此，法身内明融入而不昏昧，从而利益自他；色身外明不为过患所染污，从而利益他众，在轮回未空之前，受用二利的荣耀，这被称为精进者顿超而解脱。虽然有智慧者认为仅凭切断（Khregs Chod）就能解脱，而无需依赖顿超（Thod rgal），但如果顿超者没有通过切断的见地，斩断有寂之根——我执的根本的定解，那么就会因为执着任运自成的外现为实有，而将错觉作为道路，从而误入歧途。切断者如果能证悟本性，那便是三界彻底解脱的密意。但是，如果因为无始以来的习气，而执着于乐明无分别的体验，就会成为误入三界的障碍。因此，要认识到执着自身体验的自错，并摧毁执着的执取。顿超者要知道，从本始清净的见地本性中，没有可去之处，从而道路必须是本始清净任运自成双运。也就是说，本始清净的体性，本来就远离二取。
English
Realization. The individual's own awareness is the instruction that does not come from scriptures. When the certainty of such profound view and meditation is perfected, one is liberated from the realm of delusion, and whatever appears is clear as the Sambhogakaya realm. The mind of delusion and conceptualization is liberated, and awareness matures into the Dharmakaya. The body of flesh and blood is liberated and matures into a tangible light body, perfecting the qualities on the path of the three kayas, and accomplishing the benefit of beings in this life with the Rupakaya. Then, again, when the basic appearance is gathered back into the base, and one attains the kingdom of the inner sound of the three kayas, in an instant, by recognizing the nature of the spontaneously present appearance, the very awareness is elevated from the primordial ground of delusion, the unindicated. With the manifest arising of self-born wisdom, the self-clarity of reality is seen. The wisdom of individual self-awareness is laid bare, distinguishing the liberation of delusion. By engaging solely in the play of non-dual wisdom, dualistic appearances subside into their own place, and by gaining the confidence that there is no other Buddha, one does not look to other results. By seizing the ground of primordial liberation, one abides in equanimity in the spontaneously accomplished youthful vase body, unwavering from the ultimate nature, and establishes confidence in the liberation of the Dharmakaya, the single essence of emptiness and compassion. Therefore, because the inner clarity of the Dharmakaya dissolves without obscuration, one benefits oneself, and because the outer clarity of the Rupakaya is not tainted by faults, one benefits others. Until samsara is emptied, enjoying the glory of the two benefits is called the liberation through the exertion of Thod rgal. Although some intelligent people believe that liberation can be achieved solely through Khregs Chod without relying on Thod rgal, if a Thod rgal practitioner does not have the certainty of severing the root of existence, the root of ego-grasping, with the view of Khregs Chod, then by clinging to the spontaneously present outer appearances as real, they will take delusion as the path and go astray. Even if a Khregs Chod practitioner recognizes the nature of their own being, that is the intention of the complete liberation of the three realms. However, if, due to beginningless habits, one loses attachment to the experience of bliss, clarity, and non-conceptuality, it will become an obscuration that leads one astray into the three realms. Therefore, one must recognize the self-delusion of being attached to one's own experience and destroy the clinging of attachment. The Thod rgal practitioner must know that there is nowhere to go from the nature of the view of Kadag, the absence of inherent existence of the expanse appearance, and therefore the path must be the union of Kadag and Lhündrub. That is to say, the essence of Kadag is primordially devoid of the two grasps.
Chinese
因此，以空性，以及任运智慧的显现，不离于基，并且了知轮回仅仅是能取所取的显现，而无有希求。远离对双运无为之实相的执着，因此是无相，即是三解脱门。本来清净是法性义之天神，任运显现是法相征之天神。同样，无缘和有缘的二资粮，以及圆满次第和生起次第，空性或义之光明，显现或喻之光明，立断无念之等持和顿超有相之等持，前者是胜义菩提心，后者是世俗菩提心，此二者是双运平等菩提心，因此一切道之要诀皆圆满具足。反过来说，所有被说成二谛的，通过观修其本体一味无别，果即是本来清净法身和任运显现色身之双运，这是此道的独特之处。从显现之基来说，虽然可以认为能够代替地道的功用，但并非如共同道一般次第渐进，而是对于此处具有殊胜智慧顿悟之根器者来说，地道是顿超的。总而言之，不畏惧这样的见解，而是以信心进入，并且不忘失智慧的忆念，并且尽力依止共同的业果善根作为助伴，这被称为暂时安忍之因和串习安忍之陀罗尼。由于利他慈悲的驱使，与三宝相联，因此走上了智慧方便具足之道。以智慧了知实相，以慈悲救护众生，即是“曼陀罗” (藏文：མནྡྲ་，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言) 之咒语含义，并且具足大圆满之无上咒，因此迅速获得咒语之陀罗尼等不忘失之陀罗尼，等等利益无边。对于这样的意义，不要说安忍，仅仅是作意一切法无生，其福德是其他善根所无法比拟的。如《圣妙吉祥化身刹土庄严经》云： 何人于恒河沙数 世界中行布施 若于有为法忍可 此忍胜施极。 因此之故。 此外，从轮回涅槃的自性上
English
Therefore, with emptiness, and the appearance of spontaneously present wisdom, not ceasing from the ground, and knowing samsara to be merely the appearance of grasping and being grasped, there is no longing. Being free from clinging to the reality of the uncompounded union, therefore it is without characteristics, which are the three doors of liberation. Primordial purity is called the deity of the Dharma-nature meaning, and spontaneous manifestation is called the deity of the Dharma-characteristic sign. Similarly, the two accumulations of non-conceptual and conceptual, and the completion stage and the generation stage, emptiness or the luminosity of meaning, appearance or the luminosity of example, the samadhi of cutting through solidity without appearance, and the samadhi of direct crossing with appearance, the former is the ultimate bodhicitta, and the latter is the relative bodhicitta, these two are called the union of equality bodhicitta, therefore all the key points of the path are completely fulfilled. Conversely, all that is said to be two truths, by meditating on their essence as one taste without difference, the result is the union of primordial purity Dharmakaya and spontaneously present Rupakaya, this is the unique characteristic of this path. From the basis of appearance, although it can be considered to replace the function of the bhumis and paths, it is not gradual like the common path, but for those who have the fortune of superior wisdom and sudden realization here, the bhumis and paths are sudden transcendence. In short, do not be afraid of such a view, but enter with faith, and do not forget the mindfulness of wisdom, and rely on the common karma and merit as a companion as much as possible, this is called the cause of temporary patience and the dharani of habituation to patience. Due to the driving force of altruistic compassion, being connected with the Three Jewels, therefore embarking on the path of wisdom and skillful means. With wisdom, knowing the reality, with compassion, protecting beings, which is the meaning of the mantra of "Mandala" (Tibetan: མནྡྲ，Sanskrit Devanagari: मन्त्र，Sanskrit Romanization: mantra, Chinese literal meaning: true words), and possessing the unsurpassed mantra of the Great Perfection, therefore quickly obtaining the dharani of mantras and other dharanis of non-forgetfulness, and so on, the benefits are limitless. For such a meaning, let alone patience, just thinking that all dharmas are unborn, the merit is incomparable to other virtues. As the Sutra Requested by the Son of God, Lodrö Rabten, says: Whoever gives alms in worlds As numerous as the sands of the Ganges, If one accepts compounded things as empty, This acceptance is superior to giving. Therefore. Furthermore, from the nature of samsara and nirvana
Chinese
所谓的轮回，乃是从无始以来，俱生之理智心与能取所取之分别念，于实际上不存在的事物，以错谬之心执着为存在，此乃与愚痴相应的黑暗之相。如弥勒菩萨所说：何者存在而不见，见无者，此等黑暗之相为何？涅槃则是被智慧之风所驱使的分别念止息，并且通达其状态或自性，即原始清净之俱生智慧。如弥勒菩萨所说：因此，解脱仅仅是错谬的止息。又如《越量智慧》中所说：若能证悟心，即是智慧，因此应当修持不于他处寻觅佛陀之观念。因此，若能通达以契克却斩断内执之心，以妥噶斩断外取之境，显现能取所取二取不二之明空之路，则对于轮回与涅槃之舍取勤作感到恐惧，乃是毫无根据且不合时宜的。说道：被实执之魔所困扰的错觉显现，欲望与恐惧的幻术师不断欺骗，以随心所欲之路的绳索束缚天界之城，愚痴的老人也不对我友善。在被分别念之军队所包围的围墙中，即使总是被囚禁在边执宗派的盒子里，契克却金刚的锋利盔甲，现在也创造了无法解脱的广阔机会。远离愚笨禅修三个时段的黑暗之家，不被分别念的暴风雨所遮蔽，从风心勤作的云朵中自然解脱，基界觉性之太阳从心中升起。妥噶束缚的黑暗戏剧消逝，散乱的星辰之链收缩于法界中，其他人还依赖月亮的光芒做什么呢？获得自信之人，在有寂之虚空中显得庄严。嗟！若未获得真实之法的定解，被虚假所束缚的法相，如同以虚假的装饰引诱孩童一般，难道不是成为了有为轮回的负担吗？太阳的运行迅速且光芒万丈，当风的细语与阴影的行进蔓延之时，有为者们因业力的驱使而忙碌，无所事事的老人则躺在狭小的四方床榻上。教法的日光消逝，具有法眼者，一切都不显现。
English
The so-called samsara is this deluded mind, which is the aspect of darkness corresponding to ignorance, where, from beginningless time, the two thoughts of grasping and fixation of the co-emergent intellect and mind, mistakenly grasp as existent what is non-existent in reality. As the Victorious Maitreya said: "That which exists is not seen, and the non-existent is seen. What is this kind of darkness?" Nirvana is the exhaustion of the conceptual thoughts carried by the wind of awareness, and the realization of its state or nature, which is the co-emergent wisdom of primordial purity. As Maitreya said: "Therefore, liberation is merely the exhaustion of error." And as it says in the Wisdom of the Leap Over: "If the mind is realized, it is wisdom, therefore one should cultivate the notion of not seeking the Buddha elsewhere." Therefore, if one understands this path of manifesting the empty awareness that is non-dual in grasping and fixation, by cutting the inwardly fixated mind with Trekchö, and cutting the outwardly grasped object with Tögal, then the fear of the effort of abandoning and attaining samsara and nirvana is baseless and inappropriate. Said: The illusory appearances tormented by the demon of object-fixation, the magician of desire and fear deceives and deceives, with the noose of self-desire's path, the city of heaven, the old man of ignorance is also not friendly to me. In the enclosure surrounded by the army of conceptualization, even if always trapped in the box of extremist philosophies, the sharp armor of the Trekchö vajra, now creates a vast opportunity for liberation. Away from the dark house of the three sessions of foolish meditation, not obscured by the storm of conceptual chatter, naturally liberated from the clouds of wind-mind effort, the sun of the ground-essence awareness dawns from within. The drama of Tögal-bound darkness vanishes, the chain of scattered stars shrinks into the expanse, what else do others rely on the moonlight for? The confident person is beautiful in the sky of existence. Alas! If the definitive understanding of the true Dharma is not obtained, the Dharma form bound by untrue falsehood, like a child lured by false decorations, is it not becoming a burden of conditioned existence? The sun's course is swift and its light is far-reaching, when the wind's whispers and the shadow's progress spread, those with actions are busy due to the power of karma, the idle old man lies on a small square bed. The daylight of the teachings vanishes, and those with Dharma eyes, all are invisible.