27.Because of the unobstructed nature of the mind, there is a continuous arising of appearances, like the waves and the aters of the ocean, which are not two(different things),whatever arises is liberated into the natural state of the mind.
However many different names are applied to it in this unceasing process of naming things, with respect to its real meaning, the mind (of the individual )does not exist other than as one.
And, moreover, this singularity is without any foundation and devoid of any root.
But, even though it is one, you cannot look for it in any particular direction.
It cannot be seen as an entity located somewhere, because it is not created or made by anything.
Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.
Nor can it be seen as diversified, because emptiness and clarity are inseparable.
Immediate self-awareness is clear and present.
Even though activities exist, there is no awareness of an agent who is the actor.
Even though they are without any inherent nature, experiences are actually experienced.
If you practice in this way, then everything will be liberated.
With respect to your own sense of faculties, everything will be understood immediately without any intervening operations of the intellect.
Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter, but where the oilis not obtained without pressing and the butter is not obtainded without churning, so all sentient being, even though they possess the actual essence of Buddhahood, will not realize Buddhahood without engaging in practice.
If he practices, then even a cowherd can realize liberation.
Even though he does not know the explanation, he can systematically establish himself in the experience of it.
(For example) when one has had the experience of actually tasting sugar in one’s own mouth, one does not need to have that taste explained by someone else.
Not understanding this (intrinsic awareness), even Panditas can fall into error.
Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles, it will only be like spreading rumors of places which they have not seen personally.
And with respect to Buddhahood, they will not even approach it for a moment.
If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.
But if you do not understand it, any virtuous or vicious deeds that you commit will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.
But if you understand this empty primal awareness which is your own mind, the consequences of merit and of sin will never come to be realized, just as a spring cannot originate in the empty sky.
In the state of emptiness itself, the object of merit or of sin is not even created.
Therefore, your own manifest self-awareness comes to see everything nakedly.
This self-liberation through seeing with naked awareness is of such great profundity, And , this being so, you should become intimately acquainted with self-awareness.
Profoundly sealed!
由於心的本質是無障無礙的，外在現象界的顯相就能不斷地升起，就如同大海起伏的波浪與海水，並非兩種不同的現象，無論現象界生起任何事物，都會再還原到心最自然的狀態（本覺）。
雖然有各種不同的名相嘗試要為這不斷生滅的現象定義或命名，就真實的意義而言， (各別的)心並非是離開整體的”一＂而單獨存在。
況且，心的單一性是沒有任何實體存在的根基的。
即便說它是整體性的＂一＂，你卻無法在任何特定的地方尋找到它。
因為它不是被創造或製作出來的，你無法說它具體存在哪裡。
它也不能被視為空無的，因為自性的光明淨性與覺明是遍滿通透的。它也不能被視為多樣化的，因為空性與清明覺性是不可分別的。
當下即是的本覺是清晰臨在的。
雖然有所行動，卻沒有一個行動的主人在進行活動。
雖然這些行動不具有任何實性，但這些行動確實是真實存在並發生著。
如果你依此修行，一切終將解脫自在。
你能如實地運用自身的感官系統(眼耳鼻舌身)去感知萬事萬物而不被大腦心智(意)所干擾。
就像芝麻種子是芝麻油的來源，未經搾取的歷程是無法取得芝麻油；牛奶是奶油的來源一樣，未經攪拌過程也做不成奶油；所有的有情眾生也是一樣，雖然我們與生俱來都有佛性，沒有全心投入修行就無法證悟本覺佛性。
如果一個人肯修行，即使是個牧牛的牛仔也能體會到解脫自在。雖然他並不知道任何(經論)解說，在覺性的體驗中他自能有條理地安住身心。舉例而言，當一個人一旦在自己的口中確實嚐到糖的滋味，他就不需要別人來跟他詳細解說糖是什麼滋味。
如果沒有明白這根本的本覺自性，即使是經通五明的學者也會犯錯。
縱使學識淵博的他們能詳細解說九乘，但那就只像是在散播有關自己卻從未親自去過(親自驗證)之處的謠言一般。
他們甚至是並沒有一刻是接近本覺佛性的。
如果你明白本覺佛性，你所有的優缺點都會在它們自己本來如是如實的狀態中得到解脫。
但是如果你不明白覺性，任何你所做的善行或惡行都會累積成輪迴到天道或下三道的實際業行紀錄。
但如果你明白自心本覺的空性，善惡的業行結果不會變成實體顯現，就像春天不會從虛空中衍生出來一般(即所有業行並沒有一個正在承受業報的主人實體感)。
在空性之中，甚至不會有所謂的善行或惡業的分別。因此你會以無限寬廣的覺性如實地覺察所有的事物。
因為經由本覺所證得的自性解脫是如此的深刻，所以你應該要與自己的本覺佛性親密地融合與熟習，完整深刻地連結在一起。
28.How wonderful!
As for this “Self-Liberation through Seeing with Naked Awareness” which is a direct introduction to one’s own intrinsic awareness, it is for the benefit of those sentient beings belonging to the later generations of those future degenerate time.
That all of my Tantras, Agamas, and Upadesas,
Though necessarily brief and concise, have been composed.
多美好啊!
這”本覺直觀解脫法門”是關於每個人原本就有的本覺佛性非常直接的入門導言，是為了利益未來末法時代的有情眾生所撰寫的。
所有的教導，傳承和口訣，言簡意賅，都已完整開示。
