English
Views. Because it is self-sustaining, it is not held by antidotes. Because it is the fruit, it is attained without effort. Third, dispelling confusion and obscurations is: falling into extremes with existence and non-existence, not being both falls into the middle. Here, for the great primordial emptiness of Dharma-nature, there is no bondage or liberation through clinging. Fourth, the collapse of the source of reasoning is: because self-nature is liberated in non-arising, playfulness is unceasing, appearing as a vast and boundless state. What is called Nirvana propelled by virtue, and Samsara propelled by sin, is separated from the speaker and the spoken. Fifth, the absence of bias in self-born wisdom is: because the nature of wisdom beyond thought is not established anywhere, it does not fall into any side of appearance, emptiness, or union. Because it is not recognized in the object, the outer emptiness is not held as the object, hence the inner emptiness. Not adding or subtracting from both, hence emptiness is emptiness. Because it transcends the bias of holding onto the possessor of Dharma and the Dharma-nature, the view is vast like the sky, which is the great emptiness, defined by the Great Perfection. Sixth, the view of those who cling to philosophical tenets is: all the attachments of philosophical tenets from the vehicle of gods and humans to Nirvana are like various images appearing on the surface of a mirror. Because they are made by the mind, they do not benefit or harm the Dharma realm, therefore nothing is obstructed. Seventh, the view of transcending clinging, free from intellect, is: no matter how the play of appearances manifests, the lifeline of truth and falsehood does not waver for the Dharma-nature beyond intellect. Not developing clinging attachment to emptiness and existence, hence it is emptiness without substance. Second, the Space Division is: Self-appearance appearing as adornment is: just as all appearances are like stars scattered in the sky, the Dharma-nature Samantabhadrī arranges awareness as the adornment of self-appearance in the vast expanse, but unlike the Mind Division, it does not desire to appear as ability and play. There are four divisions: The Black Space Division speaks of no cause, therefore it teaches the five self-born wisdoms without relying on causes and conditions. The Variegated Space Division speaks of variety, therefore there is no affirmation or negation for the Dharma-nature of play. The White Space Division speaks of mind, therefore the appearances and awareness of outer and inner are perfected as the ability of mind. The Rainbow Space Division mixes cause and effect, therefore there is a nail hammered into the awareness of the indivisibility of object and mind, which does not separate Samsara and Nirvana, recognizing it in oneself.
Chinese
广阔无垠的虚空，自明离勤的虚空，无作本成之虚空，此三者合而为一。 第三，口诀部是无有显现空性的影像，其自性是原始清净、离心之大光明，自显任运之门中，自生之妙力显现无有遮障与错谬，且能将有法之显现调伏于法性离戏之要诀，此乃殊胜之处。分类有：零散语、对话语、以及于自宗续部中所阐述之语三种。第一种，由于离于心识之智慧无法以分别加以修饰，故不应以造作加以染污；由于胜义之体性中无有二谛与因果，故无须依赖新生的解脱。三身显现于道用，不依赖其他所知，故无有未解脱者。 第二种，以对话方式宣说，故自性不谬误，自性断除分别念之根本，体性离于执着。分类而言，愚者于散乱中遗忘之对话，乃根本要穴之气，气要穴之心于法性中寂灭，故智慧于源头处证悟，三门关联断绝之要诀，其动摇于自处解脱，轮回涅槃之言说止息。 无时无刻不在触发的对话是： 由于虚空无所不容，故遍及轮回涅槃；由于空性无有执着，故自性不变异；二者皆无造作，故能证悟自性之智慧。 第三种，续部自宗之口诀，轮回涅槃无有取舍，法性不住于言语文字，故空性无法以名言诠释。分类而言，见解汇集于一点，故离戏之基础遍及一切；行为无有善恶，故三界显现为完全解脱；自性显现为空明，故无有善恶之利害；体性无有文字，故不以各种乘而证得菩提，故能于一瞬间如闪电般解脱。分类而言有二：对显现进行观察之见解无有造作，以及将心之念头收摄于无生之中。第一种，自性无有法性，故甚至无法成立佛之名号；自性无有阻碍，故轮回显现为各不相同；体性不住于一，故见修行无有边际。第二种，自性于无生中清净，故烦恼于无根中清澈，自性无有阻碍而显现
English
The vast expanse of space, the self-illuminating expanse free from effort, the expanse of being accomplished from the beginning without action—these three merge into one. Third, the category of pith instructions is the image of emptiness appearing without existence. Its essence is primordial purity, the great radiance free from mind, and in the door of spontaneous self-manifestation, the display of self-arising power has no obscurations or errors. Moreover, it is supreme in the key point of harmonizing the appearances of phenomena into the nature of reality, free from elaboration. Its divisions are: scattered words, conversational words, and teachings presented in the tantras of one's own tradition. First, because the wisdom that is free from mind cannot be modified by distinctions, it should not be corrupted by artificial effort. Because the ultimate nature has no two truths or cause and effect, it is free from dependence on newly created liberation. Arranging the three kayas as appearances on the path, it does not rely on other objects of knowledge, so there is nothing that is not liberated. Second, because it is spoken in the manner of conversation, its essence is not mistaken, its nature cuts off the root of conceptual thought, and its characteristics are free from fixation. Its divisions are: the conversational words that a fool forgets in distraction are the vital winds of the root. Because the mind that is the vital point of the winds is pacified into the nature of reality, wisdom realizes its source. The key point of severing the connection of the three doors is that its movement is liberated in its own place, and the expression of samsara and nirvana ceases. The conversational words that strike home at any time are: Because space contains everything, it pervades samsara and nirvana; because emptiness has no fixation, its essence does not change. Both are free from artificial effort, so the wisdom of one's own state is recognized. Third, the pith instructions of the tantras of one's own tradition have no acceptance or rejection in samsara and nirvana. Because the nature of reality does not abide in words and letters, emptiness cannot be touched by terminology. Its divisions are: because the view is gathered into a single point, the basis of non-elaboration pervades everything. Because actions have no good or bad, the three realms appear as completely liberated. Because the nature appears as empty and clear, there is no benefit or harm from virtue or vice. Because its characteristics have no letters, enlightenment is not attained through various vehicles, so liberation occurs in a single instant like a thunderbolt. Its divisions are two: the view that examines appearances has no action, and the thoughts of the mind are gathered into non-arising. First, because its essence has no nature of reality, even the name of Buddha is not established. Because its nature has no obstruction, samsara appears as distinct. Because its characteristics do not abide in one, there is no limit to view and meditation. Second, because its essence is pure in non-arising, afflictions are cleared away without a basis, and its nature appears without obstruction.
Chinese
我远离取舍和勤作，因为自性是原始解脱，轮回和涅槃的根源崩溃了。口诀部的规矩，关于见、修、解脱之上的定论等，都由“皆”等字来指示。所有这些都是，在没有解脱之基础的菩提心上，以何种方法解脱的抛弃了的自明之光的基础，在无生处和根本种子都没有的虚空中显现，是具有五种解脱特点的。在哪里呢？第一，五蕴和八识的近取，在如同云雾的中央，觉性的自性是原始空性，无根无迹，如同虚空般无自性，因此完全抛弃了与一切存在相连的负担。自身远离戏论，并且没有造作，因此是原始解脱。第二，因为没有束缚者在其他地方，所以没有依赖对治，如同水上的纹路或蛇的结一样，是自生的自解脱，完全不依赖于因缘。第三，所见之境和眼识二者赤裸裸地刺入的第一个刹那，自身显现为形象的戏论断绝。识不执著于境，显现不沾染识，因为在显现之上解脱，所以远离对治和所有其他的解脱之基。第四，对那个意义，用“一”和“多”这样的词语来命名是无法触及的，为什么呢？因为没有生，所以从有边解脱。因为没有灭，所以从无边解脱。不住于二者之间，所以从中边解脱。第五，像这样，因为法性施设之基础的相没有成立，所以在唯一的觉性中解脱，虽然没有相，但从由所知和能知所安立的宗派的思维范围的壳中，各自从自证智的原始清净中，赤裸裸地脱出的唯一明点的智慧，被称为是。前四个最终也各自在自己的觉性法性中解脱为一的相，如果知道，那么轮回和涅槃的一切法都将转化为广阔的原始广大空性。任何见解，被称为超越了分别念习气之心的觉性，因为在下部没有名声，所以是自性圆满大圆满的特点，而证悟者们超越了不授记的基础，各自在自证中解脱，未证悟者
English
I am free from acceptance and rejection, and effort, because the nature is primordial liberation, the source of samsara and nirvana collapses. The rules of the Secret Mantra tradition, concerning the definitive establishment of view, meditation, and liberation, etc., are all indicated by words such as "all." All of these are, on the bodhicitta without a basis for liberation, the basis of self-luminous radiance that has abandoned the method of liberation, appearing in the expanse without origin or root seed, is characterized by five liberations. Where are they? First, the clinging to the five aggregates and eight consciousnesses, even in the center like clouds, the nature of awareness is primordial emptiness, rootless and traceless, like the sky without inherent existence, therefore completely abandoning the burden of connecting to all existence. Having made oneself free from elaboration and without contrivance, therefore it is primordial liberation. Second, because there is no binder elsewhere, there is no reliance on antidotes, like ripples on water or a snake's knot, it is self-arisen self-liberation, completely independent of conditions. Third, the first moment when the seen object and eye consciousness both pierce nakedly, the elaboration of the appearance as form to oneself is cut off. Consciousness does not grasp the object, appearance does not stain consciousness, because liberation occurs on the appearance, it is free from reliance on antidotes and all other bases of liberation. Fourth, to that meaning, it is impossible to touch by applying terms such as "one" and "many," why? Because there is no birth, therefore liberated from the extreme of existence. Because there is no cessation, therefore liberated from the extreme of non-existence. Not abiding between the two, therefore liberated from the extreme of the middle. Fifth, like this, because the characteristic of the basis of designation of dharmata is not established, therefore liberated in awareness as the only one, although there is no characteristic, from the shell of the mental scope of the philosophical tenets established by the knowable and the knower, each from the primordial purity of self-cognizant wisdom, the wisdom of the single thigle that emerges nakedly, is called. The previous four also ultimately each liberate into one characteristic of their own awareness dharmata, if known, then all dharmas of samsara and nirvana will be transformed into the vast primordial great expanse of emptiness. Any view, which is called awareness that transcends the mind of the habitual tendencies of conceptual thought, because it is not famous in the lower realms, it is a characteristic of the self-existing great perfection, and those who have realized it transcend the basis of non-indication, liberating individually in self-cognizance, and those who have not realized it