English
It has not even become like that. That is also the realm of the unpredicated nature. At that time, it is like pressing curd or cutting off the mouth of a measuring container. In this realm of nature, first, the wind of universal seeking arises. From that, becoming slightly coarser, the wind that stabilizes memory arises. From that, becoming slightly coarser, the wind that establishes the teachings arises. From that wind of establishment, pure clarity establishes purity, non-conceptualization establishes purity, bliss establishes purity, indivisibility establishes purity. Differentiating between purity and impurity, purity is the self-illuminating nature of itself. Clarity is itself. At that time, the mind does not abide, it is empty by nature. At that time, it does not abide in the body, there is no pride, the nature is indivisible. Merely recognizing that indivisibility is the Buddha of manifest realization. Then, recognizing existence is the spontaneously accomplished Buddha of nature. That is the Dharmakaya. Because it is free from difference, it is the secret body. That which is indivisible is naturally beyond limits. That is called glorious Samantabhadra. From beginningless to endless, in the realm of the Dharma of nature, there is no distinction between summer and winter, no distinction between autumn and spring, no distinction between day and night, it naturally vanishes like the clearing of mist. It cannot be spoken or known, it cannot be counted or measured. As it is said in the Great Tantra: "Buddhas have no beginning or end." The fact that the beginning and end of the Buddha cannot be sought is also the same. That is called the Dharmadhatu. That is the pure teaching. Impurity is the impurity that arises from one's own cause, the impurity that appears as an external condition, and the inverted impurity that arises from both. The impurity that arises from one's own cause is desire because one does not know one's own nature, and its characteristic is suffering. That is the impurity that arises from one's own cause. The impurity that appears as an external condition is the impurity that appears as an external condition because one does not know how to seek oneself, and one separates the object and the subject, and one's nature is confused. The inverted impurity that arises from both is that because one does not know oneself, the awareness that appears outward as an object arises. Because one does not know that the two are inseparable, the nature becomes ignorance, from both
Chinese
是衰败的、颠倒的、不净的。 这三者无别即是无明。 以无明为缘生起行。 行有四种：福德行、非福德行、不动行、非不动行。 以福德行的微细分之缘生起识，以识为缘生起名色，以名色为缘生起六处，以六处为缘生起触，以触为缘生起受，以受为缘生起爱，以爱为缘生起取，以取为缘生起有，以有为缘生起生。生，在四生中是化生，在六道中是化生为天，在四大洲中是化生于东胜身洲。行之四种微细分中，以福德行为缘而衰老，以衰老而生病，以生病而死亡，死亡后返回到无明的状态，无论进入哪种行都无法计算。那么，又以非福德行的微细分之缘生起识，名和色，六处，触，受，爱，取，有，生。生，在四生中是湿生，在六道中是旁生，在四大洲中是北俱卢洲由湿气而生。行之四种中，是非福德行。衰老，生病，死亡。死亡后返回到无明的状态，无论进入哪种行都无法计算。那么，又以不动行的微细分之缘生起识，名和色，六处，触，受，爱，取，有，生。行之四种中是不动行。生，在四生中是胎生，在六道中是生为人，在四大洲中是南赡部洲胎生。衰老，生病，死亡。死亡后返回到无明的状态，无论进入哪种行都无法计算。那么，又以非不动行的微细分之缘生起识，名和色，六处，触，受，爱，取，有，生。生，在四生中是卵生，在六道中是生为饿鬼，在四大洲中是
English
It is decaying, inverted, and impure. These three are inseparable, which is ignorance. Conditioned by ignorance, actions arise. There are four types of actions: meritorious actions, non-meritorious actions, unwavering actions, and non-unwavering actions. Conditioned by the subtle part of meritorious actions, consciousness arises; conditioned by consciousness, name and form arise; conditioned by name and form, the six sense sources arise; conditioned by the six sense sources, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, grasping arises; conditioned by grasping, existence arises; conditioned by existence, birth arises. Birth, among the four types of birth, is miraculous birth; among the six realms, it is miraculous birth as a god; among the four continents, it is miraculous birth in the Eastern Continent of Superior Body. Among the four subtle parts of actions, it is meritorious action. By aging, one becomes ill; by illness, one dies; after death, one returns to the state of ignorance, and it is impossible to calculate which action one enters. Then, again, conditioned by the subtle part of non-meritorious actions, consciousness arises, name and form, the six sense sources, contact, feeling, craving, grasping, existence, birth. Birth, among the four types of birth, is moisture-born; among the six realms, it is an animal; among the four continents, it is born from moisture in the Northern Unpleasant Sound Continent. Among the four types of actions, it is non-meritorious action. Aging, illness, death. After death, one returns to the state of ignorance, and it is impossible to calculate which action one enters. Then, again, conditioned by the subtle part of unwavering actions, consciousness arises, name and form, the six sense sources, contact, feeling, craving, grasping, existence, birth. Among the four types of actions, it is unwavering action. Birth, among the four types of birth, is womb-born; among the six realms, it is born as a human; among the four continents, it is womb-born in the Southern Jambudvipa. Aging, illness, death. After death, one returns to the state of ignorance, and it is impossible to calculate which action one enters. Then, again, conditioned by the subtle part of non-unwavering actions, consciousness arises, name and form, the six sense sources, contact, feeling, craving, grasping, existence, birth. Birth, among the four types of birth, is egg-born; among the six realms, it is born as a hungry ghost; among the four continents, it is
Chinese
从寂静中向西，牛耕田，从蛋中生出。四种行中，不是不动的行。地狱是由于强烈的嗔恨而生于地狱，据说那是行。乙，生而老，老而病，病而死，又回到无明的状态。无论进入哪种行，都无法计算。那是轮回顺着规律出现。逆转是：通过上师的口诀来确定。从自身产生的不清净，显示了自知自明的本性。显现为外缘的不清净，将法认知为法身。不作意的上师口诀所认知的就是解脱涅槃，因为是非业的行，所以不依赖于业。据说最初说佛没有因。的本性。从二者产生的颠倒不清净，将义身显示为法身的本性。法性是安乐的本性。这三者不可分割就是无明，因此，义身被认知为自性身。法性显示了不可分割的本性。在无分别的时候，连无分别的细微智慧的边际也不存在，因此，义身被称为秘密身，显示了事物的实相。法性被称为本性。那时，无明被彻底斩断。错觉的能取所取在自身清净。通过那个指示，无明清净的自性在自身显现。应该安住在那个位置。因此，无明被彻底斩断。从自身产生的不清净是贪欲的部分。显现为外缘的不清净是嗔恨的部分。从二者产生的颠倒本性是无明。的不清净。自性是错觉。是愚痴的部分。三时在自身清净，因此无明被彻底斩断。应该这样说。十二缘起通过那个指示没有生，错觉通过那个指示被称为。心性在自身通过指示和口诀来认知，自知清净安住在那个位置。因此，佛和有情众生的初始和终结被切断。心性被彻底斩断。通过经文和口诀来确定。阿特。不平等的涅槃，法不是化身。自性空性。
English
From stillness, westward, the bull plows, born from an egg. Among the four formations, it is the formation that is not immovable. Hell is born in hell due to intense hatred, it is said that is formation. B. Born to old age, old age to sickness, sickness to death, and again reverting to the state of ignorance. Whatever formation is entered, it cannot be calculated. That is samsara arising according to the law. Reversal is: determined by the instructions of the holy guru. The impurity arising from oneself, shows the nature of self-awareness and self-illumination. The impurity appearing as an external condition, recognizes the dharma as the dharmakaya. That which is recognized by the non-conceptual guru's instructions is liberation nirvana, because it is a non-karmic formation, therefore it does not depend on karma. It is said that initially it is said that the Buddha has no cause. The nature of. The inverted impurity arising from the two, shows the meaning body as the nature of the dharmakaya. Dharma nature is the nature of bliss. These three inseparable are ignorance, therefore, the meaning body is recognized as the nature body. Dharma nature shows the inseparable nature. At the time of non-duality, even the subtle edge of non-dual wisdom does not exist, therefore, the meaning body is called the secret body, showing the reality of things. Dharma nature is called nature. At that time, ignorance is completely cut off. The grasping and the grasped of illusion are purified in themselves. Through that indication, the self-nature of pure ignorance manifests in itself. One should abide in that position. Therefore, ignorance is completely cut off. The impurity arising from oneself is the part of desire. The impurity appearing as an external condition is the part of hatred. The inverted nature arising from the two is ignorance. The impurity of. Nature is illusion. Is the part of delusion. The three times are purified in themselves, therefore ignorance is completely cut off. It should be said like this. The twelve links of dependent origination, through that indication, there is no birth, illusion is called through that indication. Mind nature in itself is recognized through indication and oral instructions, self-awareness and purity abide in that position. Therefore, the beginning and end of Buddhas and sentient beings are cut off. Mind nature is completely cut off. Determined by scripture and oral instructions. Atha. Unequal nirvana, the dharma is not an emanation. Emptiness of self-nature.
Chinese
那就是超越痛苦。正如许多经文中说的那样。 昆图桑波的心意智慧之镜的口诀有五种智慧：指示的阶段、见解的阶段、禅修的阶段、行为的阶段和结果的阶段。其中，口诀的阶段是直接展示智慧之镜，即“智慧之眼，无垢”。 眉间正中，恒常观照。关闭门户，消除显现，是断见。向上看是外道梵天的道路。向下看是外道寂静的道路。依靠时间的指示，将下行气稍微收摄。显现的感官不阻挡也不动摇，放在鼻尖。味道的感官不依赖任何东西。例如，风不吹动蜡烛。那也是智慧显现光明闪耀。行者的蜡烛是智慧之灯。 对于成熟者来说是佛，未成熟者是众生。那也是欲望的热气消散，是指示的本质。那也是，舍弃存在的欲望。那也是，具有第四禅的顶峰。 那也是，持有万物的自性。万物的自性至高无上。 这是昆图桑波一切诸佛心意相合的口诀。见解的阶段是通过口诀的力量，所有法都成为一体。在一瞬间，所有法都理解为一体。那也是，所有法都无误地被理解。一旦如此理解，无论因缘如何显现，其本质在自身位置上清净。只有觉知是明确而清晰的。 禅修的阶段是通过口诀的力量，没有黑暗的障碍。智慧自然显现，日夜无别地显现。光芒如秋天的月亮般美好。如日出般缓慢而美丽。 行为的阶段是通过口诀的力量，从等持中醒来时，智慧菩萨的缓慢在心中显现。那也是，各种各样的形象从心中产生。所有形象都是显现的光辉。 结果的阶段是通过口诀的力量，没有外在的显现。体验显现为大乐。那也是三有是大乐。那也是清净的果。不是突然发生的，而是自然发生的。那也是，佛陀
English
That is to transcend suffering. As it is said in many scriptures. The oral instructions of the Mirror of Wisdom of the Mind of Kuntuzangpo have five wisdoms: the stage of indication, the stage of view, the stage of meditation, the stage of conduct, and the stage of result. Among them, the stage of oral instruction is to directly show the Mirror of Wisdom, that is, "The eye of wisdom, without impurity." The middle of the eyebrows is constantly observed directly. Closing the door, eliminating appearances, is the cutting view. Looking up is the path of the heretical Brahma. Looking down is the path of the heretical peace. Relying on the indication of time, the downward wind should be drawn in slightly. The senses of appearance are neither blocked nor shaken, but placed on the tip of the nose. The senses of taste do not rely on anything. For example, the wind does not move the candle. That is also the wisdom appearance shining brightly. The candle of the traveler is the lamp of wisdom. For those who are mature are Buddhas, and those who are not mature are sentient beings. That is also the heat of desire dissipates, which is the essence of indication. That is also, abandoning the desire for existence. That is also, having the peak of the fourth dhyana. That is also, holding the nature of all things. The nature of all things is supreme. This is the oral instruction of the mind meeting of Kuntuzangpo, all Buddhas. The stage of view is through the power of oral instruction, all dharmas become one taste. In an instant, all dharmas are understood as one taste. That is also, all dharmas are understood without error. Once understood in this way, no matter how the conditions appear, their essence is pure in its own place. Only awareness is definitely clear. The stage of meditation is through the power of oral instruction, there is no obstacle of darkness. Wisdom naturally manifests, manifesting clearly without day or night. The light is as beautiful as the autumn moon. As beautiful as the slow rising of the sun. The stage of conduct is through the power of oral instruction, when awakening from samadhi, the slowness of the wisdom bodhisattva appears in the mind. That is also, various forms arise from the mind. All forms are the glory of appearance. The stage of result is through the power of oral instruction, there is no external appearance. Experience appears as great bliss. That is also the three realms are great joy. That is also the pure fruit. It is not sudden, but natural. That is also, Buddha