Chinese
它们各自在自身处解脱。在显现为境的心性中，微细的语言在自身处解脱。在显现为流动的心性中，贪欲等在自身处解脱。在本来清净的心性中，杀生也在自身处解脱。在显现为缘的心性中，贪婪之心在自身处解脱。在显现为果的心性中，害人之心 各自在自身处解脱。在显现为声音的心性中，声响等在自身处解脱。在显现为形象的心性中，执取的方面在自身处解脱。在显现为气味的心性中，认识的方面在自身处解脱。在显现为味道的心性中，感受的意识在自身处解脱。在显现为触觉的心性中，所触的意识在自身处解脱。在显现为法的心性中，总相和自相的执取在自身处解脱。在显现为我的心性中，执着的念头在自身处解脱。在显现为无我的心性中，无有部分的在自身处解脱。如是说。舍弃如造作般显现的相似之基是：于自生状态中未证悟平等性，便对“无二”之词语执着显现，对任何事物皆不作意，自诩精通心识之理，此乃邪见，实为无明黑暗之渊。若有未能现量证悟觉性者，自以为如无生虚空般已超越善恶之边际，不将开示胜义谛之伟大词句与自身体验相结合，仅直白宣说，行为粗鄙，且自诩精通心识之理，彼等即是伪装成瑜伽士之造作邪见者，须知彼等大多为魔所欺骗。彼等虽有众多眷属等聚集， 然因引领至邪道，故彼等自身必定未觉察已步入歧途。因此，欲行于正道者，当舍弃眷属等之群体，依止真正之上师，独自修持法性之义，如此方能扭转局面。觉性自显现中说：若无彼（觉性自显现）而生起此（邪见），乃是仅于言辞上推敲，而未证悟其深义之征兆。又，若出现如疯癫之状态，乃是障碍之魔出现之征兆，当放下广大之集会而精进修持。如是说。现今此等情况实为众多。如今，于俱生圆满之广大基界中，劝请具缘者证悟自性。
English
They are liberated in their own place. In the mind-essence that appears as objects, subtle words are liberated in their own place. In the mind-essence that appears as movement, desires and the like are liberated in their own place. In the mind-essence that is pure from the beginning, killing is also liberated in its own place. In the mind-essence that appears as conditions, greed is liberated in its own place. In the mind-essence that appears as results, harmful thoughts are liberated in their own place. In the mind-essence that appears as sound, sounds and the like are liberated in their own place. In the mind-essence that appears as form, the aspects of grasping are liberated in their own place. In the mind-essence that appears as smell, the aspects of knowing are liberated in their own place. In the mind-essence that appears as taste, the experiencing consciousness is liberated in its own place. In the mind-essence that appears as touch, the consciousness of touch is liberated in its own place. In the mind-essence that appears as phenomena, the grasping of general and specific characteristics is liberated in its own place. In the mind-essence that appears as self, clinging thoughts are liberated in their own place. In the mind-essence that appears as selflessness, that which is without parts is liberated in its own place. Thus it is said. Abandoning the semblance of artificiality is: Without realizing equality in the self-born state, clinging to the word "non-duality," not attending to anything, and boasting of being proficient in the reasoning of mind, this is a wrong view, a pit of ignorance. Those who have not directly realized awareness, thinking that they have transcended the boundaries of good and evil like unborn space, and without combining the great words that reveal the ultimate truth with their own experience, but speaking them directly, behaving crudely, and boasting of being proficient in the reasoning of mind, these are artificial wrong-viewers disguised as yogis. Know that they are mostly deceived by demons. Although many retinues and the like gather around them, because they lead to the wrong path, they themselves will certainly not realize that they have gone astray. Therefore, those who wish to go on the right path should abandon the groups of retinues and the like, rely on a true lama, and practice the meaning of the nature of reality alone. Then it will be reversed. From the self-arising of awareness: If this (wrong view) arises without that (self-arising of awareness), it is a sign of examining words but not realizing the depth of their meaning. Also, if a state like madness arises, it is a sign that an obstructing demon has appeared. One should abandon large gatherings and practice diligently. Thus it is said. Nowadays, such situations are very common. Now, in the vast expanse of the co-emergent perfection, I advise the fortunate ones to realize their own nature.
Tibetan
པ་ནི། དེ་ཕྱིར་རང་བྱུང་འཕོ་འགྱུར་མེད་པ་ལ། །བསམ་རྫོགས་རྒྱལ་པོ་གཉིས་སུ་མེད་པར་སྦྱང་། །ཁམས་གསུམ་ཡོངས་གྲོལ་འཁོར་འདས་གཉིས་མེད་དོན། །རང་བཞིན་ཁོང་ནས་རང་ཤར་ཆོས་སྐུའི་རྫོང་། །མཁའ་ལྟར་རྣམ་དག་དཔེ་ལས་འདས་པ་འབྱུང་། །ཆོས་ཉིད་དང་སེམས་ཉིད་དབྱེར་མེད་པ་དེ་བཞིན་དུ་རང་ཉམས་ལ་གོམས་ཤིང་སྦྱངས་སྟོབས་ཀྱིས་ཁོང་ནས་རྟོགས་པ་ནམ་མཁའ་ལྟ་བུ་རང་ཤར་བ་ནི་ཆོས་སྐུ་རྡོ་རྗེའི་རྫོང་འཆོས་པས། མཐའ་བྲལ་རྫོགས་པ་ཆེན་པོར་ལྷུན་གྱིས་གྲུབ་པ་ནི། ངོ་བོ་མཐའ་གྲོལ་ཆོས་སྐུ། རྟོག་པ་རང་གྲོལ་རྒྱུད་ཆེན། འབྲས་བུ་རང་སངས་རྣམ་དག་དང་གསུམ་དུ་འབྱུང་བར་ ངེས་ཏེ། རིམ་པ་བཞིན་ལུང་དང་སྦྱར་བ་ནི། ཐལ་འགྱུར་ལས། བྱ་བ་མེད་པས་གྲོལ་བ་མེད། །བྱུང་བ་མེད་པས་གནས་པ་མེད། །འགྲོ་བ་མེད་པས་འོང་འཁོར་ཟད། །བྱས་བྱུང་གཅིག་དང་གཉིས་མེད་པའོ། །ཐ་སྙད་འཁྲུལ་པ་ཙམ་དུའང་མེད། །ཡོད་མེད་ལས་ཀྱི་འཇུག་པ་སྟོང་། །ཡེ་ནས་འབྲས་བུ་བློ་བྲལ་ཉིད། །སྨྲ་བསམ་བརྗོད་པ་ཀུན་འདས་པའོ། །ཞེས་དང་། མུ་ཏིག་ཕྲེང་བ་ལས། རང་ལས་བྱུང་བས་གྲོལ་ཞེས་བྱ། །གནས་པ་ཡིན་པས་ཁྱབ་ཅེས་བྱ། །མཚན་མ་མེད་པས་སྟོང་ཞེས་བྱ། །ནུབ་པ་མེད་པས་ཤར་ཞེས་བྱ། །གདོས་བཅས་མིན་པས་ཟང་ཐལ་ལོ། །གྲོལ་བར་གནས་པས་ལོག་ཅེས་བྱ། །སྣ་ཚོགས་སྣང་བས་གདངས་ཞེས་བྱ། །གཉིས་སུ་མེད་པས་གཅིག་པུ་ཉིད། །ཐམས་ཅད་བསྐྱེད་པས་རྒྱུ་ཞེས་བྱ། །མ་ལུས་རྫོགས་པས་འབྲས་བུ་ཉིད། །དམིགས་པ་དག་པས་ལམ་ཞེས་བྱ། །འཁྲུལ་པ་ཟད་པས་ལུང་ཡང་ཡིན། །རང་ལ་གནས་པས་རྒྱུད་ཅེས་བྱ། །མཚོན་དུ་ཡོད་པས་མན་ངག་ཡིན། །གྲངས་ལས་ལོག་པས་རྩིས་ཞེས་བྱ། །ཞེས་པ་དང་། ཀློང་དྲུག་པ་ལས། དམིགས་པར་སྣང་བའི་སེམས་ཉིད་ལ། །དམིགས་བྱེད་ཆ་རྣམས་རང་སར་དག །བློ་ཚོགས་སྣང་བའི་སེམས་ཉིད་ལ། །ཚོར་བ་རྣམས་ནི་རང་སར་དག །ཡིད་དུ་སྣང་བའི་སེམས་ཉིད་ལ། །དཔྱོད་བྱེད་ཆ་རྣམས་རང་སར་དག །གཟུགས་སུ་སྣང་བའི་སེམས་ཉིད་ལ། །འབྱུང་བ་ འདུས་པ་རང་སར་དག །རྣམ་ཤེས་སྣང་བའི་སེམས་ཉིད་ལ། །རྒྱུ་རྐྱེན་རྣམས་ནི་རང་སར་དག །ཚོར་བ་སྣང་བའི་སེམས་ཉིད་ལ། །ཉམས་མྱོང་རྣམས་ནི་རང་སར་དག །འདུ་ཤེས་སྣང་བའི་སེམས་ཉིད་ལ། །གཟུང་འཛིན་ཆ་རྣམས་རང་སར་དག །འདུ་བྱེད་སྣང་བའི་སེམས་ཉིད་ལ། །ཉོན་མོངས་གྲངས་རྣམས་རང་སར་དག །རྟོག་འཛིན་སྣང་བའི་སེམས་ཉིད་ལ། །དྲན་པའི་གཟུང་རྣམས་རང་སར་དག །ཅེས་སོ། །ད་ནི་འཛིན་ཞེན་མེད་པའི་རྟོགས་པ་ནམ་མཁའ་ཀློང་ཡངས་
Chinese
因此，对于那无有自生转变者，修习无二之圆满正觉。三界彻底解脱，轮回涅槃无二之义，自性之中，自显法身之堡。如虚空般清净，超越譬喻而生起。如是法性与心性无别，于自证中串习，以修习之力，自心中如虚空般自生之证悟，乃是修治法身金刚之堡。无边大圆满自然成就者，本体边解脱法身，念头自解脱大传承，果自成清净，定为三者。次第与教证相合者，如《脱变经》云：无为故无解脱，无生故无住，无去故来轮尽，所作生一与无二。名言错乱亦无有，有无业之行持空，本初即是离意果，言思表达皆超离。如是及《摩尼宝鬘经》云：自生故名解脱，安住故名遍布，无相故名为空，无没故名生，非有碍故名通彻，住于解脱故名还，种种显现故名光辉，无二故名唯一，生一切故名为因，无余圆满故名果，清净所缘故名为道，错乱尽故亦是教，住于自故名为续，可表示故是口诀，离于数故名算。如是及《六界经》云：于所缘显现之心性中，所缘之分皆自解。于念聚显现之心性中，觉受皆自解。于意显现之心性中，分别之分皆自解。于色显现之心性中，诸元素聚合皆自解。于识显现之心性中，因缘皆自解。于觉受显现之心性中，体验皆自解。于想显现之心性中，能取所取之分皆自解。于行显现之心性中，烦恼之数皆自解。于分别执着显现之心性中，忆念之境皆自解。如是。现在是无有执着的证悟，虚空广阔。
English
Therefore, for that which has no self-originated transformation, practice the non-duality of the complete and perfect king. The meaning of the complete liberation of the three realms, the non-duality of samsara and nirvana, from within its own nature, the self-arisen fortress of the Dharmakaya arises. Like the sky, it is pure, and arises beyond example. Just as the nature of reality and the nature of mind are inseparable, by familiarizing oneself with self-experience and through the power of practice, the realization that arises from within like the sky is the adornment of the Vajra fortress of the Dharmakaya. The spontaneously accomplished Great Perfection, free from extremes, is: the essence, the Dharmakaya liberated from extremes; thoughts, the Great Lineage of self-liberation; and the result, self-perfected purity, are definitely the three. In sequence, connecting with the scriptures, as the *Thal Gyur* says: 'Without action, there is no liberation. Without arising, there is no abiding. Without going, the wheel of coming ceases. What is made and arises is one and non-dual. Even the confusion of terminology is not there. The activity of existence and non-existence is empty. From the beginning, the result is beyond mind. All speech, thought, and expression are transcended.' And as the *String of Pearls* says: 'Because it arises from itself, it is called liberation. Because it abides, it is called pervasive. Because it has no characteristics, it is called emptiness. Because it does not disappear, it is called arising. Because it is not obstructive, it is called transparent. Because it abides in liberation, it is called return. Because of various appearances, it is called radiance. Because it is non-dual, it is called the only one. Because it generates all, it is called the cause. Because it is completely perfect, it is called the result. Because the object of focus is pure, it is called the path. Because confusion is exhausted, it is also the scripture. Because it abides in itself, it is called the lineage. Because it can be shown, it is the pith instruction. Because it is beyond number, it is called calculation.' And as the *Six Spaces* says: 'In the nature of mind that appears as an object of focus, the parts of the object of focus dissolve into their own place. In the nature of mind that appears as a collection of thoughts, the sensations dissolve into their own place. In the nature of mind that appears as mind, the parts of discrimination dissolve into their own place. In the nature of mind that appears as form, the elements gathered together dissolve into their own place. In the nature of mind that appears as consciousness, the causes and conditions dissolve into their own place. In the nature of mind that appears as feeling, the experiences dissolve into their own place. In the nature of mind that appears as perception, the parts of grasping and being grasped dissolve into their own place. In the nature of mind that appears as formation, the numbers of afflictions dissolve into their own place. In the nature of mind that appears as conceptual grasping, the objects of memory dissolve into their own place.' So it is. Now, the realization without clinging, the vast expanse of the sky.