English
It is purely transparent without any faults. The example of mind is like water stagnant in a puddle or pond, dull due to the lack of awareness. The example of actual awareness is like the moon in the empty sky, although mingled with all places, the elaborations dissolve into the space, yet the qualities of the moon do not diminish, like being clear in the depths. The example of mind is like the fifteenth-day moon mingling with all places, and being clear and without an object is the quality of awareness. Mingling with the object in every way is the characteristic of mind. That is to say, the self-born wisdom has spontaneously present awareness in the aspect of not conceptualizing objects. Moreover, although the clarity of awareness, which is not an appearance, does not cease, it does not conceptualize after its object. Because it does not think, does not judge, and does not grasp, like the appearance of an image in a mirror, the quality of awareness is that it does not establish its own characteristics from one substance and one essence. The consciousness that appears to the object is mind, and because it does not transcend the grasped and the grasper, the quiescence that focuses on the object of emptiness, and the insight that analyzes it, whether they are united or not, whatever term is established, because it enjoys the object of clinging there, it is not superior to worldly meditation. Therefore, if one recognizes awareness as directly hitting, and knows how to relax in that state, the adventitious defilements of the mind are not established in the nature of awareness, so they naturally vanish and purify without a trace, and do not become the garment of habitual tendencies. Root text: That is awareness, the self-abiding wisdom, not relying on the means of meditation, free from sinking and excitement. Mind is single-pointed on the object of focus, connected with samadhi and the supported and the supporter. Although awareness dawns on the object, it does not overwhelm the appearance, like mercury falling on the ground. Mind is with the aspects of grasping and being grasped, mixed with the side that closely takes up conceptual thoughts. Although awareness does not abandon mind itself to another place, mind and awareness do not come together, because with object and appearance, the afflictions that are the same as oneself and substance also flee together. Thus, awareness is the self-abiding wisdom, not relying on the means of abiding in meditation, free from its own nature of sinking and excitement. Mind is the samadhi that focuses single-pointedly on the object focused on by the intellect, and because they are mutually dependent, it does not transcend the grasped and the grasper.
Chinese
尚未逝去。觉性于境显现，却不被任何显现所压倒，譬如银液落入尘土之中。心与所执之境及能执之分二者，以及由此而生的所有好坏分别念相混杂。觉性虽未将心性舍弃于他处，然心与觉性不能同时并存，犹如睡眠与未眠二者不同时。又，以境、相、自性三者皆于一物中证悟之义，烦恼之众亦皆一时互相牵引而逃离，此乃觉性之功德。如是，心乃周遍分别之轮回法，故云“心上无心”。心性乃远离一切戏论之寂灭法性，故心之自性乃光明。此乃对本体之安住方式所作的合理阐释。如是，以觉性为道，则能迅速从烦恼和轮回的牢狱中解脱。如是说。根本偈：如是逃离烦恼狱，定能解脱口诀部，此乃特殊之法，否则烦恼众，声闻缘觉勤断除，菩萨以力调伏之，外密依道而行持，心部于本性解脱，界部一性而清净，觉性界中自解脱，稀有哉！如是，从痛苦之境逃离，获得从烦恼的牢狱中必定解脱的力量，这是大圆满口诀部的特殊之处。否则，声闻通过身语来断除，缘觉从心上阻止，菩萨首先以对治力来调伏，外密三部按照各自的宗派来行道，心部自诩心是实有的，并想在自性上解脱轮涅二者，界部将从心之游舞中显现的诸法清净为一体等等。当以口诀部来衡量时，所有这些在觉性的界中都失去了自我，真是太奇怪了！以略微不满之意而说，这也是从分别念和烦恼中必定解脱的阿底瑜伽之道。
English
Has not passed away. Although awareness arises in the field of objects, it is not overcome by any appearance, like mercury falling into dust. The mind is mixed with the faults of both the object to be grasped and the grasping aspect, as well as all good and bad thoughts arising from them. Although awareness does not abandon the nature of mind elsewhere, the meaning of mind and awareness not coexisting is like sleep and wakefulness not occurring at the same time. Moreover, by realizing the meaning that objects, appearances, and self are all one entity, the hosts of afflictions also flee together, each pulling the other along, which is the quality of awareness. Thus, the mind is the nature of samsara, which is constantly thinking, so it is said, "There is no mind on the mind." The nature of mind is the nature of nirvana, which is free from all elaboration, so the nature of mind is luminosity. This is a reasonable explanation of the way of abiding in the essence. Thus, by making awareness the path, one will quickly be liberated from the prison of afflictions and samsara. So it is said. Root text: Thus, escaping from the prison of afflictions, Definitely liberates the Mind Series, This is a special Dharma, otherwise the hosts of afflictions, Shravakas and Pratyekabuddhas diligently abandon, Bodhisattvas subdue with force, Outer Mantras send on the path in general, Mind Series liberates on the ground of nature, Space Series purifies into one Dharma nature, In the expanse of awareness, self-establishment is destroyed, how wonderful! Thus, escaping from the realm of suffering, obtaining the power to definitely liberate from the prison of afflictions, this should be known as the special Dharma of the Great Perfection Mind Series. Otherwise, the Shravakas abandon through body and speech, the Pratyekabuddhas prevent from the mind, the Bodhisattvas first subdue with antidotes, the Outer Tantras, the three, practice the path according to their own systems, the Mind Series prides itself on the mind being real and wishes to liberate both samsara and nirvana on the ground of nature, the Space Series purifies all the dharmas arising from the play of mind into one Dharma nature, and so on. When measured by the Mind Series, all of these lose their self-establishment in the expanse of awareness, which is wonderful! It is said with a slightly dissatisfied meaning, this is also the Atiyoga path that definitely liberates from thoughts and afflictions.
Chinese
在此，烦恼和错觉等如乌云在天空、波浪在大海般突发显现，但觉性的本性中原本没有，所以不像声闻和独觉那样断除。所断除之物和对治二者本体相同，所以不像菩萨那样用对治来调伏。心相续一个，时间相同，所以不像一般密法那样作为道用。心不见心，所以不像心部那样在本性上解脱。智慧不见心，所以不像界部那样作为庄严，而是觉性在法性的状态中，法相自性空，法性他性空，因此心的宗派和臆想的见解都无法成立，而是自然解脱无余寂灭，这就是大圆满窍诀部的见解。根本偈：如是阿赖耶与法身，体性一而法身如海。阿赖耶识乃其障蔽，如舟子般漂荡于轮涅。从基位显现迷乱解脱之法性，如入睡及从睡中醒来。迷乱如感官衰退之沉睡，解脱如从彼醒来之境地。如是，法身的自性是无垢觉性，在一切情况下都不可逆转，因此作为究竟解脱之基而存在，如同睡醒一般。阿赖耶的自性则如入睡一般。因为是显现迷乱显现和各种梦境的所依，所以是需要清净的垢染，因此需要从其中醒来。又，可分为：本义之阿赖耶，方便义之阿赖耶，习气身之阿赖耶，各种习气之阿赖耶四种，应知其体性各异。其中，阿赖耶之所以称为阿赖耶的原因是：因为保留先前的痕迹，所以是习气；因为接纳后来的，所以是异熟，是因果先后成熟的次第；因为是苦乐的共同造作者，所以称为阿赖耶。因此，认为阿赖耶是法身，即使在共同乘中也被遮止，更何况是秘密无上乘？因此，阿赖耶与八识聚相同，具有能取所取，因此伴随执着的忆念思维是智慧的障碍。而智慧的体性与法身相同，具有俱生本觉的自性
English
Here, afflictions and illusions, etc., arise suddenly like clouds in the sky and waves in the ocean, but they have never existed in the nature of awareness from the beginning, so they are not abandoned like the Shravakas and Pratyekabuddhas. The object to be abandoned and the antidote are of the same substance, so they are not subdued by the antidote like the Bodhisattvas. The mind stream is one and simultaneous, so it is not taken as a path like general Mantras. The mind does not see the mind, so it is not liberated on the spot like the Mind Series. Wisdom does not see the mind, so it is not held as an ornament like the Space Series, but awareness in the state of Dharmata, phenomena are empty in their own nature, and Dharmata is empty in its other nature, so all the tenets of the mind and the views of assumptions cannot be established, but are self-liberated and annihilated without trace, which is the view of the Great Perfection Ati Yoga. Root text: Likewise, the Alaya and the Dharmakaya, are one in essence, but the Dharmakaya is like an ocean. The Alaya consciousness is its obscuration, like a boatman floating in both Samsara and Nirvana. From that very basis, the Dharmata of delusion and liberation also, are like falling asleep and waking up from it. Delusion is like the deep sleep of impaired senses, liberation is like the state of waking up from it. That is to say, the nature of Dharmakaya, stainless awareness, is not reversible in any way, so it exists as the basis of ultimate liberation, like waking up from sleep. The nature of Alaya is like falling asleep. Because it is the basis for the appearance of delusional appearances and various dreams, it is a stain to be purified, so it needs to be awakened from it. Furthermore, it can be divided into: the Alaya of the ultimate meaning, the Alaya of the means meaning, the Alaya of the habitual body, and the Alaya of various habits, so its characteristics should be known differently. Among them, the reason why the word Alaya is applied is because it retains the previous traces, so it is habit; because it accepts the later, so it is Vipaka, the order of cause and effect maturing one after another; because it is the common creator of happiness and suffering, it is called Alaya. Therefore, the assertion that Alaya is Dharmakaya is prohibited even in the common vehicle, what need is there to mention the secret supreme vehicle? Therefore, Alaya is the same as the eight aggregates, and the memory and thought with grasping are the obscuration of wisdom. And the characteristic of wisdom is the same as Dharmakaya, having the nature of co-emergent self-awareness.
Chinese
远离了言语的分别念。这是它的意思。根本偈：初始无定基之任运成，终极解脱原始清净离垢二者，本体为一然而是惑乱之基，了知作与不作之差别至关重要。这是说，初始无定基之任运成乃是轮回与涅槃二者的基础。终极的解脱处，原始清净，是任运成的能量回返于觉性，从而舍弃无明，使法界的功德达到圆满。因此，二者在本体、自性、大悲三者之中安住的觉性功德是相同的，然而有垢与无垢，以及是否成为惑乱之基的差别，因此，将“果在基位解脱”等等说法理解为大圆满的影像。这是它的意思。根本偈：如是法界解脱原始清净，以及当下道之觉性原始清净二者，无有边际与偏颇而平等，然而解脱处本身，连同气心之分，完全清净的轮回涅槃原始清净，道时气心未净为缘所牵，与心及心生之垢染相混，被其所累，故而真实安住仅有少许。这是说，如此，法界解脱的原始清净，以及瑜伽士入道时的觉性原始清净二者，本体并非不同，因此无有边际与偏颇而平等，然而解脱处本身，连同气心之分的垢染之聚完全清净，轮回涅槃从一开始就是清净的。在道位时，由于气心的垢染没有清净，被因缘所牵，与心及心所生的垢染相混，被其所累，因此真实安住的情况只有少许。因此，如同衡量具慧者的三信物一般，确定实有和基础二者的体性至关重要。否则，仅仅见到基础而没有确定实有，就如同孩童见到寺庙一般。这是它的意思。根本偈：如是法性中阴之明光，以及有分别念串习之天身幻身二者，虽同为天身，然于显现之刹土中，显现且于了知之上解脱与不解脱有别。