English
Because there is no attachment, the night's conceptual thoughts awaken in the nature of reality; because there is no close attachment to fondness and grief for relatives, the daytime's discursive thoughts awaken in the expanse. When the cycle of grasping and being grasped, day and night, is awakened, although awareness abides in the state of the Dharmakaya, because it is free from the mind of clinging to antidotes, the stains of knowable objects are liberated in their own place; because there is no partiality of acceptance and rejection, enemies and friends, the obscurations of afflictions are purified in self-liberation. This is reaching the realization of the self-born Samantabhadra, called reaching the exhaustion of phenomena. In this system of Dzogchen, with regard to Trekchö and Tögal, exhaustion is also measured on the path by the two, appearance and emptiness. By practicing Tögal, the appearances of clear light are exhausted from the very beginning, and when it is like the sky without clouds, the nature of appearance is exhausted. At that time, all inner afflictions and material things are exhausted, and one reaches the signs and measures of attaining Buddhahood in this life. Those who realize Trekchö as a single cut, awareness emerges as primordially pure, so its power purifies all clinging and thoughts, good and bad, of samsara and nirvana. No matter what one thinks, afflictions and conceptual thoughts are liberated at the root and awakened without birth, which is called the exhaustion of the nature of emptiness. Just as one cannot find darkness when searching for it at the time of dawn and sunrise, grasping and being grasped awaken in fundamental liberation and vast liberation. In this life, one goes to the place of the exhaustion of phenomena, primordially pure, and is called a yogi of vast liberation from samsara and nirvana. The great lord of yoga, Dheke Vajra, said, "The yoga of vast liberation is like the sunrise, it is the appearance of the Dharmakaya, how amazing!" Just like that. At this time, one abides in the realization of all-pervading completeness, vastness, and openness, so all afflictions are manifested as being liberated in the nature of reality. Although they appear like afflictions to others, and thoughts arise in the mind and words come out of the mouth, and feelings appear coarse, for that yogi, it is like ashes flying away, like dust not sticking to the sky, without faults and stains, transcending the extremes of virtue and vice, without bondage and liberation. In the Garland of Pearls it says: "Because it is all-pervading, other-born things cease; because it is self-arisen, darkness is cleared; because it is the essence, it pervades the Dharmakaya; because it appears clearly, it increases the Sambhogakaya; because mother and child meet, the Nirmanakaya arises;"
Chinese
因為存在於自性中，所以方法得以實現。因為超越思維，所以記憶清晰。因為沒有常斷，所以宗見圓滿。因為濃縮精華，所以覺性明晰。如是說。六界續云：如雷霆萬鈞的心性，顯現直接於自位解脫。顯現為是的心性，虛假的言辭於自位解脫。顯現為非的心性，不予而取於自位解脫。是與非的心性，不行梵行於自位解脫。無有錯亂的心性，綺語皆於自位解脫。顯現為境的心性，離間語皆於自位解脫。顯現為動搖的心性，邪淫皆於自位解脫。本來清淨的心性，殺生亦於自位解脫。顯現為緣的心性，貪心皆於自位解脫。顯現為果的心性，害心 皆於自位解脫。顯現為聲的心性，聲響皆於自位解脫。顯現為色的心性，能執之分皆於自位解脫。顯現為香的心性，能知之分皆於自位解脫。顯現為味的心性，能嘗之識於自位解脫。顯現為觸的心性，所觸之識於自位解脫。顯現為法的心性，總與自執於自位解脫。顯現為我的心性，執著之意皆於自位解脫。顯現為無我的心性，離分於自位解脫。如是說。捨棄如造作般顯現的相似之基：於自生狀態中未證悟平等性，僅於口頭上執著無二性，不緣任何事物而自詡智慧，此乃邪念，是無明黑暗之淵。有些人未證悟赤裸覺性，自以為如無生虛空般超越善惡之邊際，不將開顯勝義諦之偉大詞句與自身體驗相結合而直言不諱，行為粗鄙且自詡智慧，這些人被稱為矯揉造作的瑜伽士，應知他們多半是被魔所欺騙。因為他們聚集了眾多眷屬等，卻將其引入歧途，因此，他們必定沒有察覺到自己已經誤入歧途。因此，想要行於正道者，應當捨棄眷屬等的群體，並
English
Because it exists in its own nature, the means are accomplished. Because it transcends thought, memory is clear. Because there is no permanence or annihilation, the philosophical view is perfected. Because it is condensed essence, awareness is clear. Thus it is said. The Six Spaces states: In the mind itself, like a great thunderbolt, appearances are directly liberated in their own place. In the mind itself that appears as being, false words are liberated in their own place. In the mind itself that appears as non-being, taking what is not given is liberated in its own place. In the mind itself that is being and non-being, engaging in unchaste conduct is liberated in its own place. In the mind itself that is without perversion, idle talk is liberated in its own place. In the mind itself that appears as an object, slanderous words are liberated in their own place. In the mind itself that appears as movement, wrong desires are liberated in their own place. In the mind itself that is pure from the beginning, killing is also liberated in its own place. In the mind itself that appears as a condition, covetous thoughts are liberated in their own place. In the mind itself that appears as a result, harmful thoughts are liberated in their own place. In the mind itself that appears as sound, sounds are liberated in their own place. In the mind itself that appears as form, the aspects of grasping are liberated in their own place. In the mind itself that appears as smell, the aspects of knowing are liberated in their own place. In the mind itself that appears as taste, the consciousness that experiences is liberated in its own place. In the mind itself that appears as touch, the consciousness of what is touched is liberated in its own place. In the mind itself that appears as phenomena, general and self-grasping are liberated in their own place. In the mind itself that appears as self, clinging thoughts are liberated in their own place. In the mind itself that appears as no-self, being without parts is liberated in its own place. Thus it is said. Abandoning the basis of similarity that appears as artificial: Without realizing equality in the self-arisen state, merely clinging to the word "non-duality," not focusing on anything and presuming to be wise, this is a wrong thought, a realm of the darkness of ignorance. Those who have not realized naked awareness, thinking they have transcended the limits of good and evil like unborn space, and who speak directly without combining the great words that reveal ultimate truth with their own experience, behaving crudely and presuming to be wise, these are called artificial yogis who are mostly deceived by demons. Because they gather many retinues and lead them astray, they certainly do not realize that they have gone astray. Therefore, those who wish to go on the right path should abandon the groups of retinues and
Chinese
如果依靠上师后独自修持法性的意义，那将会适得其反。从觉性自生中说，如果那样不存在而这样产生，那就是只在字面上推敲而没有领悟到深意的征象。又如果出现像疯子一样的情况，那就是出现了中断的魔障，因此要举行盛大的会供并加以修持，如此说道。现在这种情况非常多。现在为了让具缘者在平等圆满的基位广阔虚空中证悟自性，所作的教诲是：因此，对于自生不变的事物，要修习无二的等同圆满之王。三界完全解脱，轮涅无二的意义，自性中自生法身的堡垒，如虚空般清净，超越譬喻而显现。如是法性与心性无别，在自己的体验上串习，通过修习的力量，从内心证悟，如虚空般自生，乃是法身金刚的堡垒。无边的大圆满任运成就，本体是无边解脱的法身，念头是自解脱的大续，果是自圆成清净，确定会显现这三者。依次与圣教结合，在《泰久》中说：没有作为，所以没有解脱。没有生起，所以没有安住。没有去，所以来去止息。所作所为一和二都无有。名言也仅仅是错觉而已。有无之业的行持空无。本来就是离心的果。一切言说思念皆超越。又在《牟提串》中说：从自性中生起，所以称为解脱。是安住，所以称为周遍。没有相，所以称为空性。没有隐没，所以称为显现。不是有碍之物，所以是通透。安住在解脱中，所以称为返回。显现各种现象，所以称为光辉。因为无二，所以是唯一。生出一切，所以称为因。全部圆满，所以是果。目标清净，所以称为道。错觉止息，所以也是圣教。安住在自性中，所以称为续。可以表示，所以是窍诀。从数量中返回，所以称为算数。又在《空六法》中说：在显现为目标的自性心中，能取的部分各自平息。在显现为心识聚的自性心中，感受各自平息。在显现为意的自性心中，分别的部分各自平息。在色
English
If, after relying on a lama, one practices the meaning of dharmata alone, it will turn out to be the opposite. From Rigpa Rangshar, it says, "If it happens like this without that, it is a sign of pondering over words without realizing the depth." Also, if one becomes like a madman, it is said that an obstructing demon has arisen, so one should hold a great gathering and practice. Nowadays, there are very many like this. Now, the instruction for the fortunate ones to realize their own nature in the vast expanse of the equal and complete ground is: Therefore, on the self-arisen, unchanging, practice the king of complete thought as non-dual. The meaning of the three realms being completely liberated, and samsara and nirvana being non-dual, is the self-arisen dharmakaya fortress from within one's own nature. Like the sky, pure and beyond example, it arises. Likewise, dharmata and mind-nature are inseparable, and through familiarizing oneself with one's own experience and the power of practice, realizing from within, like the sky, self-arisen, is the dharmakaya vajra fortress. The spontaneously accomplished great perfection, free from extremes, is: essence is the dharmakaya, free from extremes; thoughts are self-liberated, the great lineage; and the result is self-perfected purity. It is certain that these three will arise. In sequence, connecting with the scriptures, in Thalgyur it says: "There is no liberation because there is no action. There is no abiding because there is no arising. There is no coming and going, so the cycle of coming and going is exhausted. What is done and what arises are one and non-dual. Even the mere imputation of terms is non-existent. The activity of existence and non-existence is empty. From the beginning, the result is beyond mind. All speech, thought, and expression are transcended." Also, in the Garland of Pearls it says: "It is called liberation because it arises from itself. It is called pervasive because it abides. It is called emptiness because it has no characteristics. It is called arising because it does not set. It is completely transparent because it is not obstructive. It is called returning because it abides in liberation. It is called radiance because it manifests various phenomena. It is unique because it is non-dual. It is called cause because it generates everything. It is the result because it is completely perfect. It is called the path because the aim is pure. It is also scripture because delusion is exhausted. It is called lineage because it abides in itself. It is a secret instruction because it can be indicated. It is called calculation because it returns from numbers." Also, in the Six Spaces it says: "In the mind itself that appears as an object, the parts that objectify settle in their own place. In the mind itself that appears as a collection of thoughts, the feelings settle in their own place. In the mind itself that appears as mind, the parts that discriminate settle in their own place. In the form