English
Now, establishing the lack of inherent existence has two aspects. The external object of grasping is that the illusion of appearing when it does not exist is the same as the eight examples of illusion. The internal mind of grasping is that the past has ceased, the future has not arisen, and even the present consciousness arising and not ceasing is not established, being free from all extremes of elaboration. Regarding this, the venerable Nagarjuna said: "Birth and cessation," and so on. Cutting off the elaborations of the four extremes of existence and non-existence, birth and cessation, is said as follows: "Various are not permanent, nor do I accept annihilation. Neither permanence and annihilation, nor both, nor neither. In short, the wise know that all do not abide in that very entity. Therefore, this is such purity. Mind is not known by mind. As long as all superimpositions exist, so long all do not exist. There is no superimposition on the meaning of the Middle Way. Therefore, there is no self established." And from others: "Herein, there is nothing to be removed, nothing to be placed. Look at reality in reality. Seeing reality, one is completely liberated." Therefore, not abiding in the superimposition of existence and the imputation of non-existence, the mind itself appears in various ways. The experience itself is dependently originated, therefore it is unborn. The unborn itself appears as birth. The unborn and birth are not different. Likewise, if this appearance is examined by wisdom, it is emptiness. And the very fact that emptiness cannot be established and cannot be examined by wisdom is appearance. Appearance itself is not other than emptiness. Emptiness is not other than appearance. For example, in a mirage, it appears as water, but there is no water. The water is empty, and in the absence of water, it appears as water. Appearing as water and the absence of water are not different. Similarly, appearance lacks inherent existence, and the very lack of inherent existence is appearance. Appearance and the emptiness of lacking inherent existence are not different. For example, if a piece of wood is burned by fire, the essence of the fire is the same. Then, when the firewood is exhausted, the fire itself does not remain. Similarly, if the various appearances are made empty by wisdom, things are not established, and emptiness itself does not remain. Likewise, when non-duality does not exist, non-duality itself is not established. Therefore, others'
Chinese
断除执着，或者断除诽谤，或者为了正直之义而说空性、无生、无二，这是智者所寻求的。就事物之义而言，它本身不住留，不住于任何断灭、完全断灭、增益和诽谤，没有执着，没有否定和肯定，没有安住于止观双运，这就是见。金刚屑以无生之心来认识，龙树菩萨说：非从自生亦非他，非从俱生亦无因，任何事物任何处，无有自性之生。因此，有三个理由说明“我”是不成立的：由于名称是突然安立的，所以不是“我”。如《母经》所说：色即是名，名乃安立，安立乃虚妄，虚妄即无有。等等。身体依赖于四大而生，所以不是“我”。心是无法从显现中确定的，因此自己也看不到，别人也看不到，所以不是“我”。如《母经》所说：心是过去的诸佛也未见，不见，不会见。未来和现在也一样适用。如果自己看到，是以对境的方式看到，还是不以对境的方式看到？如果以对境的方式看到，则会变成能境和所境二者。如果不以对境的方式看到，那么耳朵也会看到。如果别人看到，则会变成他识。自己也看不到。因为有其他能见者，所以会有无穷的过失。这样一来，“我”不成立，依赖于它的“我所”也不成立。以缘起消除常断的邪见：在《稻秆经》中说：肥沃的田地，适宜的温湿度，水肥等助缘，以及种子，从中产生苗芽。从苗芽中又生长出树干、穗和谷粒。种子中虽然有多种生长的因素，但却看不到。在因缘聚合之时，虽然生出多种，但种子不会变成苗芽。不依赖于种子，苗芽也不会产生。同样，自己的心中依赖于善恶业的各种习气，在六道中感受各种苦乐。
English
To avert attachment, or to cut off slander, or to speak of emptiness, unbornness, and non-duality for the sake of righteousness, this is what the wise seek. In terms of the meaning of things, it does not abide in itself, it does not abide in any annihilation, complete annihilation, superimposition, and slander, there is no attachment, no negation and affirmation, no abiding in the union of quiescence and insight, this is the view. The Diamond Splinters introduce the unborn mind, as Nāgārjuna said: Not from self, not from other, not from both, nor without cause, in whatever thing, in whatever place, there is never any arising. Therefore, there are three reasons why "I" is not established: Because the name is suddenly established, it is not "I". As the Mother Sutra says: Form is name, name is established, establishment is false, false is non-existent. And so on. The body arises dependent on the four great elements, so it is not "I". The mind cannot be determined from what appears, therefore one cannot see it oneself, nor can others see it, so it is not "I". As the Mother Sutra says: The mind is not seen by the Buddhas of the past, is not seen, and will not be seen. The future and the present also apply. Furthermore, if one sees oneself, does one see it as an object or not as an object? If one sees it as an object, then it becomes the object and the subject. If one does not see it as an object, then the ear will also see it. If others see it, then it becomes other-consciousness. One cannot see it oneself. Because there is another seer, there will be the fault of infinite regress. Thus, since "I" is not established, the "mine" that depends on it is also not established. Eliminating the wrong view of permanence and annihilation through dependent origination: In the Rice Seedling Sutra, it says: From fertile land, suitable temperature and humidity, supporting conditions such as water and fertilizer, and seeds, sprouts arise. From the sprouts grow stems, ears, and grains. Although there are many causes of growth in the seed, they are not visible. At the time of the assembly of conditions, although many arise, the seed does not become a sprout. Without relying on the seed, the sprout does not arise. Similarly, in one's own mind, relying on the various imprints of virtuous and non-virtuous actions, one experiences various kinds of happiness and suffering in the six realms.
Chinese
的教诲。 顶礼 रत्न गुरु (ratna guru)。 解脱至终的金刚语是：上师说，心的体性是空性，什么也不是。 那没有修的必要，虽然没有修的必要，但要打入意义的要害。 在无修而打入意义的要害时，有理解和词语两种。 理解是心不住于意念处或思维处，所以无法修。 所谓的要害的理解是，心性什么也不是，通过表诠和言语来指示。 见到它并认识到它，那是不会错乱、不会改变的，那被称为要害。 表诠的词语有两种：要点的表诠和时机的表诠。 时机的表诠是精华智慧之气，进入 अवधूत (awa dhuti) 之中。 अवधूत (awa dhuti) 有五种：头顶顶髻的 अवधूत (awa dhuti)，喉咙受用的 अवधूत (awa dhuti)，心间智慧的 अवधूत (awa dhuti)，肚脐化身的 अवधूत (awa dhuti)，以及密处生乐的 अवधूत (awa dhuti)。 脉有罗摩脉、姜玛脉和昆达玛脉三种。 昆达玛脉像从头顶到密处打入一条线一样存在。 在头顶，罗摩脉从右向左缠绕昆达玛脉，然后向右返回。 姜玛脉从左向右缠绕昆达玛脉，然后向左返回。 这三者在头顶汇聚成一体，由此称为头顶顶髻的 अवधूत (awa dhuti)。 五者都由此解释。 精华智慧之气无论进入哪个 अवधूत (awa dhuti)，都会从左边流动。 因为流动是时机的表诠，所以心性安住于什么也不是的状态，在那时会散乱于庸常。 如果不认识它，那就是随眠，在那时将四种要点的表诠应用于相续，从而转变时机的表诠的位置。 如果认识到随眠，那就是法性身显现，因此在那里转变位置。 这也通过教证量、诀窍量、自己的觉性量、与续部不相违的量，放入四种量之中而不相违地显示出来。 所有密咒的根本续部，从 मूल तंत्र (mūla tantra) 的根本中说： 什么也不是，位置转变，对于位置的转变没有二取。 从耳传口诀之鬘中说： 依靠时机的表诠，也能从痛苦的大河中解脱。 导师惹巴果的口中说： 依靠时机的表诠，也能
English
The Teachings of. Namo Ratna Guru. The Vajra words of ultimate liberation are: The Lama said, "The nature of mind is emptiness, it is nothing at all." There is no need to meditate on it, but even though there is no need to meditate, it is necessary to drive in the great stake of meaning. In driving in the great stake of meaning without meditation, there are two things: understanding and words. Understanding is that the mind does not abide in the realm of thought or the realm of thinking, so there is no meditation. The understanding of the stake is that the nature of mind, which is nothing at all, is shown by signs and words. Seeing it and recognizing it is the stake that is unmistakable and unchanging. There are two kinds of symbolic words: the symbolic words of the essential point and the symbolic words of time. The symbolic words of time are the wind of essential wisdom, which enters into the Awadhuti. There are five Awadhutis: the Awadhuti of the crown of the head, the Awadhuti of enjoyment of the throat, the Awadhuti of wisdom of the heart, the Awadhuti of manifestation of the navel, and the Awadhuti of generating bliss of the secret place. There are three channels: Roma, Kyangma, and Kundarma. Kundarma is like a line drawn from the crown of the head to the secret place. At the crown of the head, the Roma channel coils around the Kundarma channel from right to left, and then returns to the right. The Kyangma channel coils around the Kundarma channel from left to right, and then returns to the left. The three of them gather together at the crown of the head, from which it is called the Awadhuti of the crown of the head. All five are explained by this. The wind of essential wisdom, whichever Awadhuti it enters, flows from the left. Because the flow is a symbol of time, the nature of mind abides in nothingness, and at that time it will be distracted by ordinariness. If you do not recognize it, it is latent, and at that time, apply the four symbolic words of the essential point to the continuum, and then transform the place of the symbolic words of time. If you recognize the latent, then the Dharmata-kaya arises, so transform the place there. This is also shown without contradiction by putting it into the light of the four valid cognitions: scriptural valid cognition, instruction valid cognition, one's own awareness valid cognition, and valid cognition that does not contradict the tantras. From the root of the Mūla Tantra, the root tantra of all secret mantras: Because it is nothing, the place is transformed, there is no dualistic grasping in the transformation of place. From the Garland of Oral Transmission Instructions: By relying on the symbolic words of time, one is also liberated from the great river of suffering. From the mouth of the teacher Rba-sgom: By relying on the symbolic words of time, one can also
Chinese
如果领悟了无有之义，所有处所高也好不高也好。如果领悟了自生智慧之义，有为法常也好无常也好。如果领悟了无分别无等之义，习气等有也好无也好。如果领悟了不可言说之义，名言善巧也好不善巧也好。如果领悟了无所缘之义，入定也好未入定也好。如果领悟了无造作之义，分别念生起也好未生起也好。如果领悟了无二之义，乘计数也好不计数也好。对于智慧显现者，是否词句中断了呢？心中生起智慧时，日月升起也好不升起也好。如是说。菩提树下，导师喜金刚所唱之歌。又，如果想要观看所有地方，就从大山之巅观看。诸法无生灭之处，如果认识自心即是须弥山顶。如果想要饮用所有水，就饮用大海之水。无生菩提心之水，无边无际即是大海。如果想要焚烧所有动静之物，就点燃怖畏时劫之大火。分别念是巨大的动静，点燃菩提心之大火。如果寻找无畏安乐之处，就住在寂静大寺之处。轮回清净安乐之处，菩提心寺之处甚大。如是说。又以六种比喻说明菩提心之利益而唱之歌。菩提心是珍宝，如日月般光芒万丈。菩提心是珍宝，如虚空般无有来处。菩提心是珍宝，如须弥山般不可动摇。菩提心是珍宝，如河流般永不间断。菩提心是珍宝，如彩虹般不可捉摸。菩提心是珍宝，如珍宝般随需而生。如是说。米拉所见。顶礼宝上师。导师毗卢遮那与藏列珠两人。虎年春季首月十三日，星期四，星宿为氐宿之夜。在阿雅巴洛的洲上聚集，在那里睡觉，一个时辰内做了四个梦。夜晚睡了一个时辰的梦中，一位八岁的年轻女子，