Chinese
从原始状态起，通透无碍地解脱于虚空之中，证悟了无生、不可思议之境，从习气中解脱是确定的要点。自性之力的显现不间断，游戏无碍地生起，这也是因为觉性清明广大地解脱于大海之中。证悟了自解脱、当下安住，从习气中解脱是确定的要点。不成立、不破除、不转变的伟大见解，这也是因为觉性从原始状态起不摇不动地解脱于须弥山之中。证悟了无为、无勤作的意义，在基位、安住、平等、圆满、扩展中，从习气中解脱是确定的要点。此处，引用清净证悟的教证，以及指示修持确定的要点，这两者中，引用教证是：如此四要点确定为法性，法性确定为觉性，觉性确定为通透无碍，这也没有自和他者的分别，虽然显现为多种方式，但因为证悟了无基、法尽的伟大境界，觉性在自身位置上达到法尽，如《摩尼宝鬘》中所说：胜义和世俗无二，各自于自境中安乐。法性无二的标志，是不随逐显现，普遍显现且无二。不执着于能作所作之法，自显现与对境无二。不区分一和多，在证悟之时无二。秘密真言方便无量，在理解之时无二。迷惑之境虽然多种多样，但在胜义谛中无有一二。无论显现为何，对境中无有一，但在了知之时会产生多种。多种执着自然解脱，通达法性时处于无二状态。斩断了迷惑显现之境的根源，自明本性无二。清净刹土任运成就。如是说。对于修持此意义的要点，从基、道、果三者来说，在基位以自宗来修持时，仅仅是认识到觉性通透无碍，就能使一切显现和心识自然清净而解脱，彻底断除，在原始清净中获得自位。在道位以决断的方式来修持时，仅仅是认识到自性之力的显现和本体不间断的清明，就能使一切进入自净、自解脱和基位安住。在果位以通透无碍的方式来修持时，因为认识到游戏的显现是觉性的神变，所以一切都如无根、空灵、如幻影般清净。
English
From the very beginning, having been released into the expanse of the unobstructed sky, having realized the unborn, beyond thought and expression, it is a definite key to liberation from habituation. The unceasing manifestation of the play of energy, the unobstructed arising of play, is also because awareness, clear and vast, has been released into the expanse of the ocean. Having realized self-liberation and resting as it is, it is a definite key to liberation from habituation. The great view that is without establishment, refutation, or transformation is also because awareness, from the very beginning, unmoving, has been released into the expanse of the great king of mountains. Having realized the meaning of being beyond action and effort, in the ground, abiding, equality, completion, and expansion, it is a definite key to liberation from habituation. Here, there are two things: quoting scriptures of pure realization and pointing out the definite key to practice. Among these two, quoting scriptures is as follows: Thus, the four keys are definite as the nature of reality, the nature of reality is definite as awareness, and awareness is definite as unobstructed. This is also without self and other, although it appears in various ways, because of realizing the great state of groundlessness and the exhaustion of phenomena, awareness, in its own place, reaches the exhaustion of phenomena. As it is said in the Garland of Pearls: Because ultimate and relative are non-dual, there is great bliss in one's own realm. The sign of the non-duality of the nature of reality is that it does not follow appearances, it appears everywhere and is non-dual. Because it does not abide in the phenomena of action and agent, self-appearance and object are non-dual. Because it does not distinguish between one and many, at the time of realization it is non-dual. Because the secret mantra method is immeasurable, at the time of understanding it is non-dual. Although the realm of delusion is diverse, in the ultimate truth there is neither one nor two. No matter what appears, there is no one in the object, but at the time of knowing, many arise. Various attachments are self-liberated, when the nature of reality is understood, it is in a state of non-duality. Having cut off the root of the realm of deluded appearances, the essence of self-awareness is non-dual. The pure realm is spontaneously accomplished. Thus it is said. Regarding the definite key to practicing that meaning, from the three aspects of ground, path, and fruition, when cultivating the ground in its own way, merely recognizing the unobstructed awareness, all appearances and mind are liberated into self-purification. It is completely cut off, and one attains one's own place in primordial purity. When cultivating the path in a decisive way, merely recognizing the clarity of the unceasing manifestation and essence of energy, everything goes into self-purification, self-liberation, and abiding in the ground. When cultivating the fruition in an unobstructed way, because the appearance of play is recognized as the magical display of awareness, everything is purified like a rootless, clear, and mirage-like appearance.
Tibetan
ཡེ་དག་དང༌། ཡེ་རྫོགས་དང༌། ཡེ་རྙེད་ལ་སོང་བའོ། །དེ་དག་ཀྱང་དབང་རྫོགས་པ་རང་བྱུང་ཆེན་པོའི་རྒྱུད་ལས། གཞི་ལ་སྐྱོང་ཚུལ་བཞི་ཚེ་ན། །རང་དག་རྦད་ཆོད་ཀ་དག་གོ །ལམ་དུ་བླང་བ་བཞི་ཚེ་ན། །རང་དག་ལྟ་དང་གཞི་གཞག་གོ །འབྲས་བུར་དྲིལ་བ་བཞི་ཚེ་ན། །ཡེ་དག་ཡེ་རྫོགས་ཡེ་རྙེད་དོ། །ཞེས་སོ། །ད་ནི་ཐམས་ཅད་མཁའ་མཉམ་བྱང་ཆུབ་ཀྱི་སེམས་སུ་ཡེ་ནས་སངས་རྒྱས་པའི་ཆོས་ཉིད་གཅིག་ཏུ་དོན་བསྡུ་བ་ནི། གདོད་ནས་གྲོལ་ལོ་སྐྱེ་མེད་ཀློང་དུ་གྲོལ། །ཕྱམ་གཅིག་གྲོལ་ལོ་ཡེ་སངས་ཀློང་དུ་གྲོལ། །ཡོངས་གྲོལ་གྲོལ་ལོ་ཡེ་རྒྱས་ཀློང་དུ་གྲོལ། །རིག་པ་བྱང་ཆུབ་ཀྱི་སེམས་ནི་ཡེ་གདོད་མ་ཉིད་ནས་སྐྱེ་མེད་ཆོས་སྐུ་ཉག་གཅིག་གི་ཀློང་ཏུ་གྲོལ་བའི་ངོ་བོ་ལ་གང་དང་གང་དུ་འཛིན་པའི་ཆོས་གྲུབ་བསལ་ལས་འདས་པས་ཡེ་སངས་ཀྱི་ཀློང་དུ་བྱང་བ་ཉིད་དང༌། ཐམས་ཅད་ཀྱི་འཆར་གཞིར་ལྷུན་གྱིས་གྲུབ་ཟིན་པས་ཡེ་རྒྱས་ཀྱི་ངོར་ཆུབ་པ་ཉིད་དུ་གནས་པ་ནི། རང་བཞིན་ལྷུན་གྱིས་གྲུབ་པའི་ཆོས་སུ་རྫོགས་པ་ཆེན་པོས་གཅིག་པའི་ཚུལ་རྡོ་རྗེ་དབྱིངས་སུ་ཡེ་ནས་སངས་རྒྱས་པ་ཞེས་བྱ་སྟེ། རྫོགས་པ་རང་བྱུང་ལས། ཆོས་སྐུ་སྟོང་པ་ཉིད་ཀྱི་ངང༌། །རང་བྱུང་ཡེ་ཤེས་རྟོག་མེད་དབྱིངས། །སྟོང་གསལ་རིག་པའི་སྙིང་པོར་ལྡན། །སྟོང་ཞིང་བདག་མེད་ཡེ་ཤེས་དང༌། །ཆོས་རྣམས་ལྷུན་གྲུབ་རྫོགས་ཆེན་ས། །ཞེས་སོ། །དེ་ལྟ་བུའི་རིག་པ་ནི་སྟོང་གསལ་རང་བྱུང་གི་ཡེ་ཤེས་ཏེ། ངོ་བོ་སྟོང་པས་རྟག་པའི་ཕྱོགས་སུ་མ་ལྷུང༌། རང་བཞིན་གསལ་བས་ཆད་པའི་ཕྱོགས་སུ་མ་ལྷུང༌། ཐུགས་རྗེ་འཆར་གཞི་མ་འགགས་པས་གཉིས་ཀ་དང་གཉིས་ཀ་མ་ཡིན་པའི་ཕྱོགས་སུ་མ་ལྷུང༌། གང་དུ་མ་གྲུབ་པས་བློའི་ཡུལ་ལས་འདས། གང་གིས་ཀྱང་མཚོན་དུ་རུང་བས་ཐབས་ཀྱི་གསང་སྒོར་བྱུང༌། གང་ལྟར་ཡང་ཟང་ཐལ་བས་མཚོན་བརྗོད་ཀྱི་དམིགས་བསམ་བྲལ། ཡོད་པར་བརྟགས་ཀྱང་ངོ་བོར་མ་གྲུབ། མེད་པར་བརྗོད་ཀྱང་རང་བཞིན་མི་འགག ལྟ་སྒོམ་ལས་འདས་པས་ཟང་མ་ཐལ་དུ་བྱུང་སྟེ། ཆོས་ཉིད་རང་བྱུང་ཡེ་ཤེས་ཀྱི་སྐུ་རྒྱ་ཆེ་ལ་དཀྱིལ་ཡངས་པ། སེམས་ལས་འདས་ལ་རང་རིག་པ། བསམ་བརྗོད་མེད་ལ་དངས་གསལ་བ། ཡེ་ནས་འབྲལ་མ་མྱོང་ཡང་དངོས་སུ་སྣང་བར་མ་སྟོན་པ། ལྷན་ཅིག་རང་ལ་ཡོད་ཀྱང་ཀུན་གྱི་སྤྱོད་ཡུལ་མ་ཡིན་པ། རྟག་ཏུ་རྗེན་པར་ཤར་ཡང་ཀུན་གྱིས་མཐོང་དུ་མེད་པ། མཐའ་གྲོལ་ཕྱོགས་རིས་ལས་འདས་པའི་དག་པ་ཆེན་པོ་སྟེ། ཀློང་ཆེན་རྩལ་གྱི་རྣལ་འབྱོར་པས་མངོན་པར་རྟོགས་པ་ནི། མ་བ
Chinese
已净、已圆、已得。这些也出自《大圆满自生王续》中：于地守护四支时，自净彻底本净也。于道取舍四支时，自净见与立基也。于果摄持四支时，已净已圆已得也。如是。现在将一切等同虚空菩提心，本来成佛之法性归纳为一个要义：本来解脱，于无生界中解脱。顿然解脱，于本觉界中解脱。完全解脱，于本成界中解脱。觉性菩提心，从原始以来，即于无生法身唯一之界中解脱之自性，于何处执着之法皆已超越，故于本觉之界中清净。一切之显现皆已任运成就，故于本成之境中证悟而安住。 自性任运成就之法，以大圆满一体之方式，称为于金刚界中本来成佛。出自《圆满自生》：法身空性之体性，自生智慧无念之界，具足空明觉性之精华，空寂无我之智慧，诸法任运成就大圆满之地。如是之觉性，乃空明自生之智慧。本体空性故，不堕常边。自性光明故，不堕断边。大悲显现无间断故，不堕二者及非二者之边。于何处皆不成立故，超越心识之境。以任何方式皆可表示故，成为方便之密门。无论如何皆为通透，故远离诠释言说之执着。纵然假设为有，然本体不成立。纵然说为无，然自性不灭。超越见修故，成为通透。法性自生智慧之身，广大且中心宽敞。超越心识而自明自知。超越思议言说而清净明澈。虽从本以来未曾分离，然未曾显现为真实存在。虽俱生自有，然非一切众生之行境。虽恒常赤裸显现，然一切众生皆不能见。乃超越边解脱与偏袒之大清净。乃龙钦饶降巴之瑜伽士所证悟。
English
Gone to original purity, original completion, and original attainment. These also come from the Tantra of the Great Self-Arisen Empowerment Completion: When guarding the ground with four branches, self-purity is utterly decisive, primordial purity. When taking the path with four branches, self-purity is view and establishing the base. When gathering the fruit with four branches, it is original purity, original completion, and original attainment. Thus it is said. Now, summarizing the meaning into one, the Dharma-nature of being primordially enlightened in the mind of Bodhi, equal to all of space: Primordially liberated, liberated in the realm of the unborn. Instantly liberated, liberated in the realm of original enlightenment. Completely liberated, liberated in the realm of original accomplishment. The nature of awareness, the mind of Bodhi, is from the very beginning liberated in the realm of the sole unborn Dharmakaya, transcending the elimination of Dharma formations that cling to anything and everything, and thus purified in the realm of original enlightenment. Since it is spontaneously accomplished as the basis for all appearances, it abides as the realization in the state of original accomplishment. The Dharma of spontaneously accomplished nature, in the manner of oneness in the Great Perfection, is called primordially enlightened in the Vajra realm. From the Self-Arisen Perfection: The Dharmakaya is the nature of emptiness, self-arisen wisdom is the realm of non-thought, possessing the essence of empty-clear awareness, empty and selfless wisdom, the spontaneously accomplished Great Perfection ground of all Dharmas. Such awareness is the wisdom of empty-clear self-arisenness. Since its essence is emptiness, it does not fall to the side of permanence. Since its nature is clarity, it does not fall to the side of annihilation. Since the manifestation of compassion is uninterrupted, it does not fall to the side of both or neither. Since it is not established anywhere, it transcends the realm of mind. Since it can be represented in any way, it becomes the secret door of skillful means. In any case, it is thorough and free, so it is devoid of the fixation of representation and expression. Even if it is assumed to exist, its essence is not established. Even if it is said to be non-existent, its nature does not cease. Transcending view and meditation, it becomes thorough and free. The body of Dharma-nature self-arisen wisdom is vast and spacious in the center. Transcending mind, it is self-knowing. Beyond thought and expression, it is pure and clear. Although never separated from the beginning, it does not manifest as a real existence. Although co-emergent and self-existent, it is not the object of practice for all. Although constantly appearing nakedly, it is not visible to all. It is the great purity that transcends the liberation of extremes and partiality. It is what is realized by the yogi of Longchen Rabjam.