Chinese
又如，在海市蜃楼显现为水的时候，水中本来就没有水，因此一旦认识到并确信它不是水，就无需再解脱。正如《法界宝藏论》中所说：“不变离戏之觉性，显现本显现，安住本安住，解脱本解脱，乃虚空之自性。”第二，自解脱是指不依赖于对治。如《心部》所说：“解脱自生非由他。”正如显现声响的一切法，从觉性自生的力量而自生，并且在显现之时，就已成就了超越有无常断的法性，并非由其他因缘所作的解脱，也不是自己对自己做了什么解脱的行为，而是像平静的河流自然而然地安住于解脱之中一样，本来就是自解脱。然而，那些幼稚愚昧的人因为执着于我而受到束缚，又因为以观五蕴为空性等虚假的见修行之念而掺杂，就像水上结冰一样，遮蔽了自解脱的本性。因此，对于那些从一开始就不明白自解脱要点的人，所宣说的具有见修行名相的道，其本质是虚假的、有为的，最终也必须走向法身界中的自解脱。因此，自己的无自性，就是自解脱的实相，所以与分别识相关的方便智慧等其他道的助缘，都是走向其反面的束缚，因为完全不依赖于它，所以有缘进入此道的人们，如果能够认识到觉性赤裸裸地安住在法身自性中的本来清净状态，并安住于此，那么从力量中显现的一切分别念，就会像蛇的结一样，自然消散，无迹可寻。如前所说：“于不动大平等之觉性中，显现之时，自显现而自安住；安住之时，自安住而自安住；解脱之时，自解脱而自安住。”第三，直解脱是指，恒常不断的觉性如河流般存在，其力量不间断，当眼睛看到悦意的对境或厌恶的对境等任何事物时，贪嗔等分别念开始生起时，心的刹
English
Furthermore, for example, when a mirage appears as water, there is no water in it from the beginning. Therefore, once it is recognized and ascertained that it is not water, there is no need for liberation. Similarly, as it is said in the Precious Treasury of the Dharmadhatu, "The unchanging awareness, free from elaboration, its arising is primordially arisen, its abiding is primordially abiding, its liberation is primordially liberated, it is the nature of space." Second, self-liberation means not depending on an antidote. As it is said in the Mind Section, "Liberation is self-arisen, not from another." Just as all phenomena of appearance and sound arise from the power of awareness itself, and at the very moment of arising, the nature of reality, which is beyond existence, non-existence, permanence, and annihilation, is already established within itself. It is not liberated by other conditions, nor is it that one has done the act of liberating oneself. Rather, it is like a calm river naturally abiding in liberation, it is inherently self-liberated. However, those who are childish and ignorant are bound by clinging to self, and they also adulterate it with flawed concepts of fabricated views, meditations, and practices, such as viewing the five aggregates as empty, just as ice forms on water, obscuring the essence of self-liberation. Therefore, for those who do not understand the key point of self-liberation from the beginning, the path with the names of view, meditation, and practice is taught as having the nature of fabricated truth, but in the end, it must also go to self-liberation in the realm of the Dharmakaya. Therefore, one's own non-essence is the reality of self-liberation, so the skillful means and wisdom associated with consciousness, and other auxiliary conditions of the path, are obstacles that go against it, because one does not depend on them at all. Therefore, those who are fortunate enough to enter this path, if they can recognize that awareness, pure and naked, abides in the self-essence of the Dharmakaya, and abide in that state, then all the conceptual thoughts that arise from its power will naturally dissolve like the knots of a snake, disappearing without a trace. As it was said before, "In the unwavering, great equal awareness, at the time of arising, it is self-arisen and self-abiding; at the time of abiding, it is self-abiding and self-abiding; at the time of liberation, it is self-liberated and self-abiding." Third, direct liberation means that the continuous awareness, like the flow of a river, is constantly present, and its power is uninterrupted. When the eyes see any object, whether it is a desirable object or an undesirable object, and conceptual thoughts such as attachment and aversion begin to arise, at that moment of mind,
Chinese
又，以眼和眼睛的观看方式，用极大的要害来逼迫，赤裸裸地正视它，将它赤裸地置于觉性之上，在第一个刹那，色法的戏论便断绝了。 识不执着于境。 显现不沾染识，虽然显现没有去往任何地方，但识却彻底消失而解脱，这就是由于眼根聚集而接触的因缘，而产生的不可思议的感受。 同样地，耳朵听到声音吗？ 鼻子嗅到气味吗？ 舌头尝到味道吗？ 身体接触到所触吗？ 还是意的五境？ 或者，无论执着于总义等什么，如果习惯于用极大的要害，在一瞬间让所有这些作为有法之物的各种不同显现，都赤裸解脱，最终所有显现都清净为赤裸解脱，由于境和有境互相依赖的关系，而与能取所取相连，从而远离轮回习气等一切因果之基，无间断地任运生起，这就是： 在《六界》中说：“以极大的要害之心性，显现直接于自处清净。” 又，在前面说：“生住灭三者，生灭无间断。 无间断故，因果之间无阻隔。 无因果故，轮回的悬崖便断绝。 无悬崖故，哪里会有歧途？” 第四，边解脱是： 虽然从觉性的本体无生方面，从有边中解脱，但从无碍方面，不住于无边。 由于相续不断绝，所以从无边中解脱，但由于不是常实，所以不住于有边。 由于任运显现为各种各样，所以不是单独成立的，并且本体离戏论，所以从安立为多边的边中解脱的自性，就是普贤王如来。 由于空明通彻，认识到金刚萨埵的广阔虚空，安住于不变化的自性中，所以不向外思，不向内分别。 不将中间的无生置于自处，而是将觉性赤裸裸地抛开，从而从自身中获得佛陀。 在《任运圆满》中说：“远离边故名为解脱。” 又，在前面说：“本来不变普贤王的虚空，不变化故是金刚萨埵的虚空。 仅仅是认识到安住的自性，佛陀只是被安立了一个名称而已。” 第五，一解脱是： 不可分割的真谛觉性
English
Furthermore, by afflicting with the crucial point of great impact through the eye and the manner of seeing, staring nakedly at it, and placing it nakedly upon awareness, in the first instant, the elaboration of form is severed. Consciousness does not cling to the object. Although appearance does not taint consciousness, even though appearance has not gone anywhere, consciousness is completely liberated into dissolution. This is called the imperceptible feeling due to the condition of the eye's gathering and contact. Similarly, does the ear hear sound? Does the nose perceive smell? Does the tongue taste flavor? Does the body touch the tangible? Or those five objects of mind? Or whatever is fixated upon, such as general meanings, if one becomes accustomed to liberating all those diverse appearances of phenomena as objects of observation into naked liberation with the crucial point of great impact in an instant, eventually all appearances are purified into naked liberation. Due to the interdependence of object and subject, being connected in terms of grasping and being grasped, one is separated from all the bases of cause and effect, such as the habitual tendencies of samsara, and spontaneously arises without interruption. That is: In the Sixth Space, it says, "In the mind-essence of great impact, appearances are directly purified in their own place." Also, in the former, it says, "Arising, abiding, and dissolving, arising-dissolving without interruption. Because there is no interruption, the interval between cause and effect is severed. Because there is no cause and effect, the precipice of samsara is severed. Because there is no precipice, where could there be a wrong path?" Fourth, liberation from extremes is: Although from the aspect of the unborn nature of awareness, one is liberated from the extreme of existence, from the aspect of unceasingness, one does not abide in the extreme of non-existence. Because the continuum does not cease, one is liberated from the extreme of non-existence, but because it is not permanent and real, one does not abide in the extreme of existence. Because skillful appearances manifest in various ways, it is not established as singular, and because the essence is free from elaboration, the nature of liberation from the extreme of being designated as multiple is Samantabhadra. Because of the emptiness-clarity transparency, recognizing the vast expanse of Vajrasattva, abiding without change in that state, one does not think outwards towards external objects, nor does one conceptualize inwards towards the inner mind. Without placing the unborn in between in its own place, but casting away awareness nakedly, one finds enlightenment from within oneself. In the Spontaneous Perfection, it says, "Liberation is named because it is free from extremes." Also, in the former, it says, "The space of Samantabhadra, unchanging from the beginning, the space of Vajrasattva because it does not change. Merely recognizing the nature of abiding, the name 'Buddha' is merely designated." Fifth, liberation as one is: The indivisible truth of awareness
Chinese
虽然离戏中不成一和多，但在名言中，称为法身明点独一，这种赤裸的穿透智慧，不依赖下部道的方便和智慧等因缘，如果能不失去赤裸觉性的状态，那么身体的行动，语的言说，意的思念，一切都只是显现，而没有成立为觉性的自性，所以无相是自然显现为诸佛的 body 语意。在无字中说：明点独一离戏论，心识差别超言诠。又在前面说：无论如何安住也安住在自性中，无论如何存在也存在于自性中，无论如何行走也行走于自性中，菩提界中本来没有来去，没有来去是诸佛的 body。无论如何说也于自性中说，无论如何表达也于自性中表达，菩提心中本来没有言说，没有言说是三世诸佛的语。无论如何想也于自性中想，无论如何分别也于自性中分别，菩提心中本来没有思念，没有思念是三世诸佛的意。这样，实际上因为没有离开觉性的状态，所以觉性安住于超越一切行住言说忆念分别的境界。这样，如果不离开觉性独一的状态，那么三身的密意也就在此，没有其他。就在那里面说：无有之中显现一切是化身，自身享受自身是圆满报身，其中没有本体是法身，果是三身任运成就的虚空。因此，如果能知晓以有情根器的次第解脱的前面四种方式，最终都解脱为各自觉性法性一体的体性，那么轮回涅槃的一切法都将回收到广大无垠的空性中。回收的意思是知晓并确定，比如知晓一个火的体性，知晓一个红糖的味道，从而知晓一切火都是热的，一切红糖都是甜的。在《菩提心释》中说：火的自性是热，红糖的自性是甜，同样一切法
English
Although non-elaboration does not establish one or many, in terms of expression, it is called the Dharmakaya, the single bindu. This single, naked, penetrating wisdom does not rely on the means of the lower path, such as skillful means and wisdom. If one does not lose that state of naked awareness, then the movements of the body, the speech of language, and all the thoughts of the mind are merely appearances, and do not establish as the essence of awareness. Therefore, the signless is the spontaneous arising as the body, speech, and mind of the Buddhas. In the absence of letters, it says: 'The single bindu is free from elaboration; the distinctions of mind are beyond expression.' And earlier it said: 'However one abides, one abides in one's own state; however one remains, one remains in one's own state; however one goes, one goes in one's own state. In the realm of enlightenment, there is naturally no coming and going. The absence of coming and going is the body of all Buddhas. However one speaks, one speaks in one's own state; however one expresses, one expresses in one's own state. In the mind of enlightenment, there is naturally no speech. The absence of speech is the speech of the Buddhas of the three times. However one thinks, one thinks in one's own state; however one analyzes, one analyzes in one's own state. In the mind of enlightenment, there is naturally no thought. The absence of thought is the mind of the Buddhas of the three times.' Thus, in reality, because it does not move from the state of awareness, awareness abides beyond the realm of all going, coming, speaking, remembering, and analyzing. Thus, if one does not move from the state of awareness alone, then the intention of the three kayas is also there, and there is nothing else. In that very text, it says: 'In the absence of anything, the arising of anything is the Nirmanakaya; enjoying oneself is the Sambhogakaya; the absence of inherent existence is the Dharmakaya; the result is the spontaneously accomplished space of the three kayas.' Therefore, if one knows that the previous four ways of liberation according to the faculties of individuals ultimately liberate into the single nature of one's own awareness, then all phenomena of samsara and nirvana will be gathered into the vast expanse of great emptiness. 'Gathering' means knowing and being certain. For example, knowing the nature of one fire and knowing the taste of one piece of jaggery, one knows that all fire is hot and all jaggery is sweet. In the Commentary on the Mind of Enlightenment, it says: 'The nature of fire is heat, the nature of jaggery is sweetness, likewise all phenomena.'