English
The three liberations in between. The essence of what is to be taught is self-awareness itself. In the realm of sentient beings, there is the essence of the Sugata. It naturally abides and is known as the Great Perfection. Wherever, for the sake of the vast and virtuous path of the sacred meaning. Everything is only for the sake of clearing away the mind's obscurations. The three vows and the six perfections, generation and completion, etc. All are stages on the path of the Great Perfection. Here, the phenomena of samsara and nirvana. It has not moved from the expanse, it has not become something else. Samsara and nirvana are not established, and the nature of the ground is also. The essence, nature, and compassion are complete in three ways. In that very state, purity is Buddhahood, and impurity is the division of sentient beings, samsara, and nirvana. In the state of the two, like a dream that does not waver. From where it has not come, it will not move to another place. For a while, the established limit of the way the ground abides. Primordial purity, spontaneous accomplishment, uncertain and certain meaning. Anything is possible, and anything can be acknowledged. All seven bases of various desires are also. The essence is primordial purity, only one aspect. Others who hold their own tenets, established separately. Seven blind men likening the birth of an elephant and. Just like describing the color of a swan. Here, the essence is pure from the beginning. The qualities of spontaneous accomplishment are not one and different. Because it is free from the elaboration of objects and characteristics, it is primordial purity. Because it is deeply clear and without obstruction, it is spontaneous accomplishment. The ground is one, and it is not contradictory in substance. Just as one inclines to sleep and knows during sleep. The essence is primordial purity, so it has not experienced samsara. Spontaneous accomplishment, whatever appears is a play of its power. Just like the self-light of beryl. Deeply clear, because it is not produced by conditions, it does not appear. Likewise, primordial purity, the sound that has abandoned objects and characteristics. Spontaneous accomplishment, the body of a vase whose outer shell has not cracked. The essence is emptiness, but the sound is not obstructed. Therefore, it abides as the basis for the arising of all appearances. The mind of enlightenment that has not moved from the ground. Because it has the limitations of characteristics, it is not clear. That is not a Buddha, not a sentient being. Not one and different, not end and middle. Not nihilistic emptiness, not an entity. The three appearances of non-arising are the same method. In that very state, it has the nature of awareness. The essence of the five winds, because of the sound, it is supreme. After the shell of the inner clear youthful vase has cracked. Just as it has not moved from another, the ground appearance arises. Whenever the lineage sound of great compassion is the object of various kinds. Arising as discriminating knowledge is awareness.
Chinese
啊！依赖于无明的执着，如无云晴空般清净的原始清净中，自生显现的八种显现方式生起。这是轮回与涅槃相连的门户，极顶瑜伽续部和口诀钥匙，由雪域圣地的无垢光芒万丈者开启。那时，在见到基现的瞬间，最初的佛陀普贤王如来，将显现不散乱为自显，超越了识所未指的基。基自性以成熟果实的智慧，在一瞬间彻底区分。区分之后，智慧本身也成熟为身，不依赖于外来之缘，安住于自性。在一瞬间，显现证悟为身与智慧之海的自性。何时，如未动摇法身之界般，解脱功德增长的自生之门，显现为报身，从那力量中，大梵天布置劫。清净自性化身的显现，以及从不清净轮回之门中，与众生的显现相符的导师，度化轮回的事业永不穷尽。证悟无漏自性的善聚之，圆满自在的大导师，其刹土和事业与法界相等，仅仅是佛陀本身的显现。因此，由于没有二取执着，虽然不分别所化与能化，如珍宝和如意大树般，无勤的慈悲显现于他者。彼即无明三界众生，虽然在最初的基上没有错乱，但基现生起的相状，是无明的突发之缘，即是自性一体。彼即下堕的俱生，对名义和意义进行我执的遍计，从三种无明中产生四种错乱之缘。基自性如房屋般存在是因之缘，对此生起分别念是主之缘，由此对境和有境进行执着是所缘之缘，三者同时是等无间缘。从聚合中逐渐错乱的力量增强，烦恼增多，轮回的处所和种类形成。十二缘起如车轮般，如此六道四生
English
Ah! By holding onto the part of dependent ignorance, from the pristine purity like a cloudless sky, the eight ways of spontaneously arising appearances manifest. This is the gateway connecting samsara and nirvana, the supreme yoga tantra and the key of oral instructions, opened by the immaculate radiant one of the snowy land. At that time, in the instant of seeing the ground appearance, the primordial Buddha Samantabhadra, without the appearance scattering into delusion, as self-appearance, transcends the ground not indicated by consciousness. The ground itself, with the wisdom of ripening fruit, thoroughly distinguishes in a single instant. Upon distinguishing, wisdom itself also matures into form, not relying on external conditions, abiding in its own place. In a single instant, it manifestly awakens as the nature of the ocean of form and wisdom. When, as if not moving from the realm of the Dharmakaya, the spontaneously accomplished door of expanding liberation qualities, having appeared as the Sambhogakaya, from that power, the Great Brahma arranges the kalpas. The appearance of the pure nature Nirmanakaya, and from the door of impure samsara, the teacher who accords with the appearance of sentient beings, the activity of emptying samsara never ends. The great teacher who possesses the complete dominion of the accumulation of merit from knowing the stainless self-face, his field and activity are equal to the Dharmadhatu, it is merely the appearance of the Buddha himself. Since there is no grasping at duality in that, although not discriminating between those to be tamed and the tamer, like a precious jewel and a wish-fulfilling tree, effortless compassion appears to others. That itself, the ignorant sentient beings of the three realms, although there is no delusion in the initial ground, the aspect of the ground appearance arising, the adventitious condition of ignorance, is the single self-nature. That itself, the downward-going co-emergent, the imputation of self-grasping on name and meaning, from the three ignorances arise the four conditions of delusion. The ground itself abiding like a house is the causal condition, the arising of conceptual thought upon that is the dominant condition, from that, the object and the subject being fixated upon is the objective condition, the three simultaneously are the immediately preceding condition. From the aggregates, the power of delusion gradually increases, the accumulation of afflictions grows, and the places and types of samsara are established. The twelve links of dependent origination are like the wheel of a chariot, thus the six realms and four modes of birth.
Chinese
也是。 从无有显现如幻的自性显现之时起， 对于从未有过的空性之形最初， 思维之六识生起而显现六聚。 将分别执为我的束缚是， 极为强大，心性虚空之界， 此无自性也极度束缚后， 如执着于我有的旋转火轮。 有者于轮回中有者的显现，有者的黑暗， 有者的甘露，有者的水与火， 所有完全相违的念头， 习气随行，没有丝毫的确定。 即使如此，显现之境并非心。 如面容之影像进入镜中， 仅仅是依缘而生的因缘， 面容与镜子从未相融。 无有而显现，于彼执着的错乱之心， 如见花绳时执为蛇， 最初之识是所取之法， 之后进行思辨是能取。 若显现为蛇是所取， 则说能取是主宰之识， 未分清显现与显现之境的凡夫也， 与显现本身一同存在或不存在。 于任何处，无明、能取是突发之缘， 轮回之主宰，我与我之间， 无有而错乱的根本断绝之时， 普作王自然融入于自性。 名为《功德宝藏喜雨》中，显示基之安住方式的章节，即第十一章。 对于非学习之双运， 缠绕的大道，六度之所有功德， 于般若波罗蜜多中真实依止， 此道永不成为他者的因。 如是，所有圆满佛陀之秘密， 空性之中没有安住特征， 离边之义中也没有执取中观， 舍弃自性，成就大圆满。 争论明显增长的寻伺是， 跟随考察与随念之后， 胜义之境与彼相违， 各自自证，超越言说之境。 说有实事之宗派寻伺和， 界限低下之凡夫寻伺的， 超越寻思的胜者之智慧是， 本初解脱的大圆满之道。 所知不被显现束缚的空性之实， 空性自性光明的精华是， 安住于明觉之身与智慧界。
English
Also. From the time when the non-existent appearance of illusory self-nature appears, For the first empty form that has never existed, The six consciousnesses of thought arise and the six aggregates appear. The bondage of grasping at conceptualization as self is, Extremely powerful, the realm of mind-nature is like space, This selflessness is also extremely bound, and then, Like a wheel of fire spinning with attachment to self-existence. In samsara, some have appearances, some have darkness, Some have nectar, some have water and fire, All completely contradictory notions, Habitual tendencies follow, without any certainty. Even so, the object of appearance is not the mind. Like the reflection of a face entering a mirror, It is merely a condition arising from interdependence, The face and the mirror have never merged. Appearing as non-existent, the deluded mind grasping at it, Like seeing a rope and mistaking it for a snake, The initial consciousness is the object of grasping, Afterwards, engaging in speculation is the grasper. If the appearance as a snake is the object of grasping, Then the grasper is said to be the consciousness of the master, Even ordinary beings who do not distinguish between appearance and the object of appearance, Exist or do not exist together with the appearance itself. In any place, ignorance and grasping are sudden conditions, The lord of samsara, between me and mine, When the root of non-existent delusion is severed, The All-Creating King naturally dissolves into self-nature. From the chapter called "A Rain of Joy, a Treasury of Precious Qualities," which shows the way the basis abides, this is the eleventh chapter. For the non-learning union, The great path of circumambulation, all the qualities of the six perfections, In the Prajnaparamita, truly rely, This path will never become the cause of another. Thus, the secret of all perfect Buddhas, In emptiness, there is no abiding characteristic, In the meaning of freedom from extremes, there is no grasping at the Middle Way, Abandoning self-nature, the Great Perfection is accomplished. The speculation of disputes that clearly increase is, Following after examination and recollection, The realm of ultimate meaning is contrary to that, Each self-awareness transcends the realm of expression. The speculation of proponents of substantial entities and, The speculation of ordinary beings with lower boundaries, The wisdom of the victorious ones that transcends speculation is, The Great Perfection path of primordial liberation. The essence of emptiness, the reality not bound by knowable appearances, The essence of emptiness, the luminosity of self-nature is, The body and wisdom realm abiding in awareness.
Chinese
如日之精髓般，不离不散。 以智慧次第衡量之三种方式。 心之部如嬉戏之才华般显现。 界之部如自显庄严之饰。 口诀部如无显空性之相。 一切皆为无须解脱之菩提心。 其解脱为舍弃之自明觉性。 于无基无根之界中显现。 因无作无整故为本初解脱。 自之自解脱不依赖于缘。 因当下解脱故离于一切所依。 解脱于安立一与多之边。 解脱于唯一觉性故无相。 凡是超越心之觉性。 乃自性大圆满之特点。 证悟者从基中解脱为觉性。 未证悟之众生于彼自性中轮回。 若以相来区分，如水与水泡。 虽于无念之际，心与觉性相似。 觉性无自性而空明。 心如漩涡般盘旋而愚昧。 觉性如晴空皓月般清澈。 心如十五之月与境相混。 清净无境乃觉性之功德。 与境完全混杂乃心之特点。 如是觉性安住自性为智慧。 不依赖禅定方便，离于沉掉。 心乃具有能取所取之分。 与分别念亲近之方相似。 觉性虽显于境，然为显现。 无法征服，如水银落于地。 心乃具有能取所取之分。 与分别念亲近之方相似。 觉性虽未将心性舍弃于他处。 然心与觉性不相合。 境与显现，自与体性一。 烦恼亦相合而逃逸。 如是逃逸，从烦恼牢狱中。 定能解脱乃口诀部之。 特点之法，否则烦恼众。 声闻独觉舍弃，菩萨以对治调伏。 总而言之，密咒道用，心部当下解脱。 界部于法性中合一而清净。 于觉性界中，自性消融甚奇妙。 如是阿赖耶与法身二者。 于界中虽一，然法身如海。 阿赖耶之识乃彼之垢染。 如船夫般于轮回涅槃中漂浮。 从彼基中，迷乱解脱法性亦