English
Removing obstacles, revealing the hidden, and bestowing teachings in a self-illuminating manner. The essence of the first is that the unelaborated nature pervades the ground, so there is no good or bad in actions, and the three realms appear as completely liberated. Since the nature abides in emptiness and clarity, it is free from virtue, vice, benefit, and harm, and there are no Buddhas or sentient beings. Since there are no names, words, or letters, one does not attain enlightenment through the teachings of various vehicles, but it is shown that the faculties are liberated simultaneously. If divided, there are two types. The appearance that is considered to be observed is impossible because the essence has no dharma, and there is not even the name of Buddha. The nature appears as power, so samsara appears separately. Since the characteristics are not determined as one, there is no limit to view and meditation. The essence of condensing mental thoughts into view is pure in unborn, so afflictions are liberated in their own place. Since the nature appears without obstruction, there is no abandonment, acceptance, negation, or affirmation. Since the characteristics appear as primordial liberation, the path of samsara and nirvana is exhausted. The second is the teaching bestowed in the manner of cutting and removing obstacles, the essence of which is to show the nature of reality, thus distinguishing the boundaries of samsara and nirvana. Since the nature has no place for error, there is no arrangement of mother and child. Since the characteristics are pure from the ground, delusion is eliminated on its own. If divided, there is the elimination of obstacles in the way things exist, and the elimination of obstacles in the warmth of view and meditation. The first is that since the essence cannot be changed, whatever appears is liberated as mind. Since the nature has no cause and effect, the three realms are empty in namelessness. Since the characteristics do not require habituation, they do not depend on other objects of knowledge. The second is that the warmth of view is the mixture of samsara and nirvana as one taste. That is, when the view wavers, recognizing the nature of samsara is like recognizing a ghost or a thief. When the view is attained, the body and speech gain warmth, like adding wood to a burning fire. When the view is stable, distinguishing between samsara and nirvana is like a soldier winning on the battlefield. When meditation wavers, the wind enters the mind, like going to the treasury of a rich man. When meditation is attained, the mind enters the path, like an elephant lying down when tamed. When meditation is stable, awareness gains strength, like a royal descendant being enthroned from the crown of the head. When conduct wavers, the grasp of knowledge is lost, like a madman going crazy. When conduct is attained, confused appearances are overwhelmed, like a garuda soaring in the sky. Stable conduct
Chinese
此时如婆罗门女获得三身的温度一般。 也就是，以行去消除显现的障碍，使显现的助缘生起，从而无处可离法性。 以修去消除流动的障碍，从而无处可离忆念、思维、禅定。 以见去消除法性的障碍，即使不依赖于法，也无处可离佛。 第三，以隐没显现之方式所开示的体性，因不可得，故不执着于任何事物。 自性无有偏颇，故不执着于希冀与恐惧的连串。 若考察其相状，则不可得，故称轮回与涅槃之根已腐烂。 分为一者隐没而二者显现，以及二者隐没而一者显现两种。 初者，若见行二者显现༼1༽而修隐没，则其体性双运无有始终，故断绝轮回与涅槃之始终。 自性非为他异，故明点无有内外。 相状无有依赖，故无因通彻。 又，若行隐没而见修二者显现༼1༽，则以空性而使空性清净。 若见隐没而行修二者明晰，则无执之觉性无偏颇地显现，故无境之明智无所系属地解脱。 二者，若修显现而见行隐没，则无所系属之明智无依赖地显现，故无因之果位于自身。 若行显现而见修隐没，则身体抛于悬崖，而心已入法性。 若见显现而行修二者隐没，则心已送入空性，故身语已达要处。 如此之理的续部与教证甚多，其中一些以界见为主而宣说，其他则作为附带，如《普贤行愿品》等。 第四，以宣说自显之方式所开示的体性，是超越言语文字，故不住于宗派之边。 自性本初清净之法性无偏颇地自显。 相状超越心识，故远离流动、收放。 分为三，即欲将错乱追逐༼2༽，将错乱返回于地，以及明点达于自位。 初者的体性，以错乱无明的根本，奠定三界轮回之基础，彼即自行追逐，故无明连根拔除。 最初的自明
English
At this time, it is like a Brahmin girl obtaining the temperature of the three bodies. That is, by eliminating the obstacles of appearance with conduct, the assisting conditions of appearance arise, so there is nowhere to go apart from the nature of reality. By eliminating the obstacles of movement with meditation, there is nowhere to go apart from memory, thought, and samadhi. By eliminating the obstacles of the nature of reality with view, even if one does not rely on the Dharma, there is nowhere to go apart from the Buddha. Third, the essence of the teachings given in the manner of concealing and revealing is that, because it is unattainable, one does not cling to anything. Because nature has no partiality, one does not cling to the chain of hope and fear. If one examines its characteristics, it cannot be found, so it is said that the root of samsara and nirvana is rotten. The divisions are two: one where one is concealed and two are revealed, and one where two are concealed and one is revealed. The first is when view and conduct are revealed (1) and meditation is concealed. Its essence is that union has no beginning or end, so the beginning and end of samsara and nirvana are cut off. Nature is not different, so bindu has no inside or outside. Characteristics have no dependence, so it is causeless and thorough. Also, if conduct is concealed and view and meditation are revealed (1), then emptiness is purified by emptiness. If view is concealed and conduct and meditation are clear, then non-grasping awareness arises impartially, so objectless intelligence is liberated without attachment. The second is when meditation is revealed and view and conduct are concealed, then unattached intelligence is revealed without dependence, so the causeless result abides in itself. If conduct is revealed and view and meditation are concealed, then the body is thrown on a cliff, and the mind has gone into the nature of reality. If view is revealed and conduct and meditation are concealed, then the mind is sent into emptiness, so body and speech have reached the essential point. There are many tantras and agamas of this kind of reasoning. Some of them mainly teach the view of space, and others are taught as an adjunct, such as the Kunjed Gyalpo, etc. Fourth, the essence of the teachings given in the manner of self-manifestation is that it transcends words and letters, so it does not abide in the extremes of tenets. The nature of reality, which is primordially pure, self-manifests impartially. Characteristics transcend the mind, so it is free from movement, gathering, and scattering. The divisions are three: wanting to chase after delusion (2), reversing delusion to the ground, and the bindu reaching its own essential point. The essence of the first is that the root of delusion and ignorance lays the foundation of the three realms of samsara, and that itself is chased after, so ignorance is eradicated from the root. The first self-awareness