Chinese
是愚昧。心性之本体具备四法之实相，被无明所蒙蔽。将非彼执为彼的意识，生起习气的分别念，这是自性错乱，即贪欲。依靠无明而执著的分别念，生起贪嗔之相的烦恼，这是相之痛苦，即嗔恨。譬如，不认识自己的影子，将其视为敌人而恐惧，在未认识到那是自己的影子之前，逃跑也无法逃脱。同样，由于不认识和不证悟自己心性的实相，被错乱所控制而陷入痛苦。现在，通过上师的教言，认识到之前所有的烦恼都是自己无明的错乱。现在，如果不能证悟心性之本体的实相，没有无明，断绝错乱，远离痛苦，那么，不消除无明和错乱，就无法止息轮回的痛苦。如根本续《智慧秘密》所说：“自明本性的意，不识执著之分，无论处于何处，皆成轮回之痛苦。”第二，将佛法的门之三学之义在自己的相续中确定，即对于心性之本体的实相，不执著于能取所取的意识的深细边际，而是证悟其为远离戏论的唯一，这是智慧。对于远离戏论的实相，没有任何造作意识的差别，不超出法性的自然状态，这是戒律。对于法性的自然状态，没有任何烦恼，或者对于法性之微细的意识边际也不执著，对于烦恼或法性，既不执著也不远离，同样，不改变无聚无散的状态，这是禅定。如大乘经《宝性论》所说：“无戏论之证悟是智慧，无造作是戒律，无住无离是禅定。”这是为了将意义归纳为自身之相而说的。这也是对普遍佛法的清净的开示。例如，对于想要去金刚座朝拜的一个不了解情况的人说，金刚座是这样的
English
It is ignorance. The essence of mind, the reality endowed with four qualities, is obscured by ignorance. The arising of a consciousness that grasps what is not it as it, a conceptualization of habitual tendencies, is a naturally deluded state, namely, desire. Based on the ignorance-grasping conceptualization, the arising of afflictions characterized by attachment and aversion is the suffering of characteristics, namely, hatred. For example, not recognizing one's own shadow and seeing it as an enemy, being frightened and running away, one cannot escape by running until one recognizes that it is one's own shadow. Similarly, not knowing and not realizing the reality of one's own mind, being controlled by delusion and falling into suffering, now, through the guru's instructions, knowing that all previous afflictions are delusions of one's own ignorance. Now, if one does not realize that the reality of the essence of mind is without ignorance, that delusion is cut off, and that one is separated from suffering, then, without eliminating ignorance and delusion, one will not exhaust the suffering of samsara. As it is said in the root tantra, the Secret of Wisdom: "The mind of self-luminous intention, not knowing the part of grasping, wherever it abides, becomes the suffering of samsara." Second, to ascertain the meaning of the three trainings of the gate of Dharma in one's own continuum: the reality of the essence of mind is such that even the subtlest and most subtle edge of the mind of grasping and being grasped does not abide, but one knows and realizes it as one that is free from elaboration, this is wisdom. For that reality that is free from elaboration, there is no differentiation of active mind; not transgressing the natural state of Dharma, this is discipline. In the natural state of Dharma, there are no afflictions, or even the subtle edge of the mind of Dharma itself does not abide; there is neither abiding nor separation from afflictions or Dharma; likewise, not changing from the state of non-gathering and non-scattering, this is meditation. As it is said in the Great Vehicle Sutra, the Uttaratantra: "The realization without elaboration is wisdom, the absence of activity is discipline, the absence of abiding and non-separation is meditation." This was spoken with the intention of summarizing the meaning into one's own nature. This is also a teaching on the purity of the general Dharma. For example, to someone who wants to go to Bodh Gaya but does not know anything about it, saying that Bodh Gaya is like this
Chinese
就像讲述历史故事一样，听闻了总的意义和各自的特征的道理后，仅仅觉得好像有这么一回事，因为没有实际体验过，所以不相信。这也只是停留在佛法的表面形式上。༈。这是考虑到非常接近的意义，将意义自身的特征，即核心意义，与俱生结合。这也是将佛法总的以及各自特征的意义，心性事物之本性的实况，自生的大智慧，在一个要点上，通过上师的指示和口诀融入自相续。烦恼的根本，本体、自性、特征三者转变位置后，佛法之门的根本，三学在自相续中显现，从而如实体验到的意义，与经论和口诀不相违背地进行阐释。还有其他人说：这样阐释真的可以吗？如果可以，那么您的方法真是太高明了，不会变成谎言或吹嘘吗？如果这样说，就承认自己方法高明，而且是智者。承认就是立誓。立誓后不违背地进行阐释，这本身就是伟大的窍诀。正如大圆满《普贤王如来根本续》中所说：大智慧难以获得，依靠智慧方便才能成就，虽然名义上似乎依赖于其他，但显现的安乐却在自身产生。根本续《智慧秘密》中说：这伟大的智慧秘密，依靠智慧方便才能成就。也就是说，依靠无所缘的智慧和不散乱的方便才能成就。那么，如何阐释呢？在佛法总的方面，用“ཤིག”猛击，在意义自身的特征方面，用“འུབ”收摄，然后用四个要点的指示融入自相续进行阐释。即：明晰是关键的指示，无分别念是关键的指示，安乐是关键的指示，无有分别的关键指示这四者。也就是不关闭根门，不摇动，稍微提住下气，舌尖不依赖任何地方而安放这四者。在那时，意义的明晰、无分别念、安乐、本体无有分别会显现在自相续中。明晰是从不关闭根门中产生，无分别念是从不摇动根门中产生，安乐是从稍微提住下气中产生，无有分别
English
It's like telling a historical story, after hearing about the general meaning and the individual characteristics of the truth, one merely thinks that there seems to be such a thing, but because one has not actually experienced it, one does not believe it. This also remains only in the superficial form of Dharma. ༈. This is considering the very close meaning, combining the characteristic of the meaning itself, the essential meaning, with co-emergence. This is also integrating the meaning of the general and individual characteristics of the Dharma, the reality of the nature of mind, the great spontaneously arisen wisdom, into one's own mindstream through the guru's instructions and oral teachings on one key point. After the root of afflictions, the essence, nature, and characteristics, have changed their position, the root of the Dharma gate, the three trainings, appear in one's mindstream, and the meaning that is actually experienced is explained without contradicting the scriptures and oral instructions. Then another person says: Can it really be taught like that? If it can, then your method is very clever, but won't it become a lie or a boast? If they say that, then admit that your method is clever and that you are a wise person. To admit is to make a vow. To explain without contradicting the vow is itself a great key instruction. As it is said in the Great Perfection *All-Creating King*: "Great wisdom is difficult to find, it is accomplished by relying on wisdom and means. Although in name it seems to rely on others, manifest bliss arises in oneself." The root tantra *Secret Wisdom* says: "This great secret of wisdom is accomplished by relying on wisdom and means." That is, it is accomplished by relying on wisdom that has no object of focus and means that is without distraction. So, how is it explained? In the general aspect of Dharma, it is smashed with "ཤིག", in the characteristic of the meaning itself, it is gathered with "འུབ", and then it is explained by integrating it into one's mindstream with four key instructions. That is: clarity is the key instruction, non-conceptuality is the key instruction, bliss is the key instruction, and non-duality is the key instruction. These are the four. That is, not closing the sense gates, not moving, slightly drawing up the lower wind, and placing the tip of the tongue without relying on anything. At that time, the clarity of meaning, non-conceptuality, bliss, and the non-dual essence will appear in one's mindstream. Clarity arises from not closing the sense gates, non-conceptuality arises from not moving the sense gates, bliss arises from slightly holding the lower wind, non-duality
Chinese
那是由舌尖不依赖任何东西而产生的。而且，在不关闭感官之门的情况下，心性自然地觉知和自明，烦恼的根本，即无明的自性，在未被舍弃的情况下发生转变，从而无戏论地清净，这就是法之门的关键，智慧的修学。如果从三藏的角度来看，觉知和明了事物就是经藏的意义。如果从四续部的角度来看，觉知和需要理解的事物就是事续。由于感官之门没有动摇，烦恼的根本，即自性迷乱，在未被舍弃的情况下发生转变，从而无分别，这就是法之门的关键，戒律的修学。如果从三藏的角度来看，不住于分别念，从而烦恼寂静，这就是律藏的意义。如果从四续部的角度来看，无分别在法性的意义中运作，这就是行续。下行气稍微控制住，烦恼的根本，即自性痛苦，在未被舍弃的情况下发生转变，从而身体和心识没有感觉，这就是法之门的关键，禅定的修学。这就是三藏中存在与不存在二者未成立的意义，二者合一地简略，无有刺痛地安乐，是经部的意义。在四续部中，由于无有二元对立而获得安乐的真实意义，因此是瑜伽续。由于舌尖不依赖任何东西而明亮、无分别、安乐这三者，词语上虽然不同，但意义上本体没有差别。内在没有思虑的智慧，外在没有表达的语言。在没有分别的时刻，无论是分别还是不分别的智慧的边际，或者语言的边际，即使是极其微细的也不存在，这就是灭尽想。这是三藏究竟的密意，如《经集密意》中所说：只要有想，就无法到达乘的尽头。没有想，也没有处所，就没有乘，也没有来去。如此宣说。这也是四续部究竟的意义，即使是极其微细的智慧的边际也不存在的真实意义，已经获得并显现于未成为智慧对境的事物，由于没有比这更殊胜的意义，因此续的究竟也是它本身。
English
That arises from the tip of the tongue not relying on anything. Moreover, without closing the doors of the senses, the nature of mind naturally knowing and self-illuminating, the root of afflictions, the very nature of ignorance, transforms without being abandoned, thereby purifying without elaboration; that is the key to the door of Dharma, the training in wisdom. If considered from the perspective of the three pitakas of characteristics, knowing and clarifying the meaning is the meaning of the Abhidhamma. If considered from the perspective of the four tantra classes, knowing and understanding what is to be understood is the Kriya Tantra. Because the doors of the senses do not waver, the root of afflictions, the very nature of delusion, transforms without being abandoned, thereby becoming non-conceptual; that is the key to the door of Dharma, the training in ethics. If considered from the perspective of the three pitakas, not abiding in conceptualization, thereby pacifying afflictions, that is the meaning of the Vinaya. If considered from the perspective of the four tantra classes, non-conceptuality operates in the meaning of dharmata, therefore it is the Carya Tantra. When the lower wind is slightly controlled, the root of afflictions, the characteristic of suffering, transforms without being abandoned, thereby the body and mind are not felt to exist, that is the key to the door of Dharma, the training in samadhi. This is the meaning of the Sutra Pitaka, where the meaning of the three pitakas, in which existence and non-existence are not established, is briefly summarized into one non-dual, and is blissful without any prickling. In the four tantras, because of the non-duality, the true meaning of bliss is attained, therefore it is the Yoga Tantra. Because the tip of the tongue does not rely on anything, clarity, non-conceptuality, and bliss, these three, although different in words, are not different in essence in meaning. There is no thinking mind within, and no expressing words without. At the time of non-differentiation, whether it is the boundary of wisdom that differentiates or does not differentiate, or the boundary of words, even the slightest subtle thing does not remain; that is the cessation of perception. This is the ultimate intention of the three pitakas, as it is said in the Sutra Compendium of Intentions: As long as there is perception, there is no end to the vehicle. When there is no perception and no place, there is no vehicle and no coming and going. Thus it is taught. This is also the ultimate meaning of the four tantras, the true meaning in which even the slightest subtle boundary of the mind does not remain, has been attained and manifested in what has not become an object of the mind. Since there is no other meaning more excellent than that, the ultimate tantra is also that itself.