English
Because the connection of aggregation is completely severed, not staying at the end, therefore, the illusion of the base appearance, the path of existence and non-existence, the cause and condition, is empty in between its own cessation, and the connection of samsara and nirvana is severed. Thus, and so on, refers to the object of the mind, the second general meaning, searching for the place of origin of the mind, thereby showing that the foundation of samsara is emptiness, and it is shown with four inner meanings. Now is the third general meaning, examining the connection of body and mind, especially establishing the faults and merits of the Dharma through wisdom. It is shown with three branch meanings, first cutting off the wrong path of the ground and path, showing the establishment of the root of the mind. If one wants to go, and so on, to show. If one relies on the ground and path and wants to reach the other shore, then if one is bound by it again, one will easily cycle, because there is nothing other than the previous ground cycling of the karmic cause and effect of the karma repeatedly cycling, so there is no need for the vehicle that mainly uses the ground and path. That is also because one abides on the previous ground and cannot enter others. Therefore, leading the Dharma mind with desire to various kinds of conceptualizations, thereby making the situation of body, speech, and mind bad, the impure beings, besides holding the foundation of the three realms of samsara, have no other place to go. By what reason does one hold on? Because one's own mind is bound by the conceptualizations of existence and non-existence, appearance and emptiness. Therefore, the beings who hold on to the extremes of the common vehicle, besides repeatedly cycling in the land of the three realms, have no other place to go. Therefore, the mind is because of memory that gathers various conceptualizations, so besides cycling in various different sentient beings, there is nothing else. Thus, because there is nothing other than repeatedly cycling in the three realms. If samsara is the realm of the three realms or is not realized, nirvana is the nature of omniscient, how can these two arise at the same time? If they can arise at the same time, then the nature of samsara is emptiness, and the nature of nirvana should also be seen. If the nature of nirvana is seen, then how can samsara be established? The two are contradictory like hot and cold touch. If the mind does not depend on the different forms of the six realms of beings, then one's own desired
Chinese
不能避免业和习气不真实的过失，因为经由教理和正理可以知道习气是联系的供养处。又因为依靠地道等积累习气的次第。识是经由因果无迹之识而成就的，即使因有道等结合，但果并不停留在其上，因为是无迹的缘故，譬如写在水上一般。如果不能了解心是空性和身体是物质这两者没有关联，那么三界的基空是不可能成立的，这是经由关联自断基无的理证而成立的。身体是物质，成立为实有，而心是空性，这两者的根本，首先因不相同，因此也没有因自体相同的关联。如果因相同，那么在身心分离时，身体舍弃这个物质后会变成尸体一样，如果心也有物质，也会变成尸体，但心没有物质的尸体。也没有从那产生的关联，因为心不是从身体产生的，所以心不显现为实有，身体不是从心产生的，所以身体显现为物质。如果身体产生心，就不能避免心成为物质的过失。如果心产生身体，就像谁也看不到心是空性且具有理由一样，身体也应是任何人都看不到理由的，这是显而易见的。如果说在胜义谛上没有成立，那么在胜义谛上，对于法和补特伽罗等任何事物都没有成立，这是臆想。因此，身体由粗细的元素组成，而心是空性，本体超越了识别，如果这两者有关联，那么以什么理由有关联呢？这在理智上也是不合理的。不能区分物质和非物质的差别。也不能避免天空也变成物质的过失。因此，心也只是假名，身体也只是假名，除了这两个在意义上有关联之外，因为没有能知的显现。譬如天空和影像一般。因此，对于接近分别念的边际，具有正念的人来说，什么是错乱和不错乱的执着，这是经由智慧的次第来理解的。这样，第一个内容通过断除道的歧途，确立心的根本而进行了阐述。现在是第二个内容。
English
It is impossible to avoid the faults of karma and habitual tendencies being untrue, because it is known through scripture and reason that habitual tendencies are the place of offering for connection. Also, because of relying on the accumulation of the order of habitual tendencies by grounds and paths, etc. Consciousness is accomplished through the consciousness of cause and effect being without trace. Even if there is a combination of causes such as paths, the result does not remain on it, because it is without trace, like writing on water. Furthermore, if it is not understood that the mind is emptiness and the body is matter, that these two are unrelated, then the emptiness of the basis of the three realms is impossible to establish. This is established through the reasoning of the connection being self-severing and without basis. The body is matter, established as truly existent, while the mind is emptiness. The root of these two, firstly, the cause is not the same, therefore there is no connection of the cause being the same entity. If the cause is the same, then when the body and mind separate, the body, having abandoned this matter, will become a corpse. If the mind also had matter, it would also become a corpse, but the mind does not have the corpse of matter. There is also no connection arising from that, because the mind does not arise from the body, therefore the mind does not appear as truly existent, and the body does not arise from the mind, therefore the body appears as matter. Furthermore, if the mind arose from the body, it would be impossible to avoid the fault of the mind becoming matter. If the body arose from the mind, just as no one sees the mind as emptiness and possessing reason, the body should also be that no one sees the reason, this is obvious. If it is said that there is no establishment in the ultimate truth, then in the ultimate truth, there is no establishment for phenomena and persons, etc., this is imagination. Therefore, the body is composed of gross and subtle elements, while the mind is emptiness, the essence of which transcends identification. If these two are related, then for what reason are they related? This is also unreasonable in terms of intelligence. The difference between matter and non-matter cannot be distinguished. It is also impossible to avoid the fault of the sky also becoming matter. Therefore, the mind is also merely a designation, and the body is also merely a designation, apart from these two being related in meaning, because there is no appearance of knowable phenomena. Like the sky and an image. Therefore, for those who are close to the edge of conceptualization and possess mindfulness, what is the grasping of delusion and non-delusion, this is understood through the order of intelligence. Thus, the first content, by cutting off the wrong paths of the path, establishes the root of the mind and has been explained. Now is the second content.
Chinese
阐述不依赖见修行而解脱的特征的确定：通过“安排和区分的理解”等来阐述。外在显现的安排使色法显现为自性，内在形体的安排使五蕴本来成佛，秘密心意的安排使证悟空性远离因缘，以及依靠如实之语的安排而证悟不可言说的意义。像这样，通过四种安排的区分而显现证悟，对于名言施设、各种名称的法，以意念又能做什么呢？外在显现等未证悟的法等是不存在的。从心中生起的，以及由其忆念而产生的感受自然消逝。对于执着心和贪求的见解，以及带有目标和执着的禅修，又有什么必要呢？仅仅通过了解要点或见到就能解脱。通过考察各种名称的法来束缚自己的心，没有任何利益可言。那为什么呢？因为对行为和作者进行意念考察，反而会被其束缚于三界之中。例如，用绳索的枷锁束缚和用金子的枷锁束缚，在束缚的本质上没有区别。因为法束缚心，那么除了法之外，谁又能解脱呢？因为证悟到身心没有关联，对于瑜伽士来说，通过带有目标和执着的禅修，认为法性要点能够解脱，又有什么意义呢？对于未经过禅修而自然安住的法性，不需要重复。这样，阐述了第二个内涵，即不依赖见修行而解脱的特征的确定。现在，阐述第三个内涵，即依靠比喻来证悟从法中解脱、自然消逝的特征：通过“自然消逝与比喻”等来阐述。没有与自身分离、未从自身证悟的异体法。也不是由其他所作或改造，而是其自身在空性处因空性而消逝，这就是比喻。例如，天空中的云彩消逝，没有任何遮蔽物能产生利益或损害。海上的雾气自然消逝，不会永远消失在这里。疯子的意识自然消逝，记忆力会衰退。心中的突发念头自然消逝，思绪的源头会中断。也是因为见到那个要点而解脱，所见
English
Explanation of establishing the characteristics of liberation without relying on view and meditation: It is explained through "arrangement and differentiation of understanding," etc. The arrangement of outer appearances causes form to appear as its own nature, the arrangement of inner form causes the aggregates to be primordially enlightened, the arrangement of secret mind causes the realization of emptiness as being free from causes and conditions, and relying on the arrangement of words as suchness, one realizes the meaning that cannot be expressed. Thus, through the differentiation of these four arrangements, one directly realizes, so what is the purpose of contemplating on phenomena that are nominal designations and various categories? There are no uncomprehended phenomena such as outer appearances. Feelings arising from the mind, and the memory of them, naturally vanish. What need is there for views of clinging and desire, and meditation with focus and attachment? Liberation comes from merely knowing the key point or seeing it. Binding one's own mind with investigated phenomena of various categories does not result in any benefit. Why is that? Because examining actions and agents with the mind binds one again in the three realms. For example, there is no difference in the act of binding between being bound by a rope shackle and being bound by a golden shackle. Since the Dharma binds the mind, who can liberate it other than the Dharma itself? Since one realizes that body and mind are unrelated, what is the point for a yogi to think that the essential point of Dharma nature can be liberated through meditation with focus and attachment? There is no need to repeat the Dharma nature that naturally abides without meditation. Thus, the second inner meaning, the determination of the characteristics of liberation without relying on view and meditation, is explained. Now, the third inner meaning, the characteristics of liberation from Dharma and natural vanishing, is explained through relying on examples: It is explained through "natural vanishing with examples," etc. There is no separate Dharma that is different from oneself and not realized from oneself. It is not made or altered by others, but it vanishes by itself in emptiness due to emptiness, which is the example. For example, when clouds vanish in the sky, no obscuration can cause benefit or harm. When the mist of the ocean naturally vanishes, it does not disappear here forever. When the consciousness of a madman naturally vanishes, the power of memory diminishes. When sudden thoughts in the mind naturally vanish, the source of thoughts and ideas ceases. Also, one is liberated by seeing that key point, what is seen
Chinese
就像目标明确后立即断除分别念一样；就像通过认识而解脱，如同过去认识的人仅仅通过看一眼就能认出一样；就像通过熟悉要点而解脱，如同婆罗门的孩子精通吠陀的基础一样。这些都是通过介绍例子而解脱的。因此，通过教导而见到，通过见到而认识，通过认识而解脱，因此在当下证悟，因为没有任何事情需要做。通过什么来了解呢？首先，通过将产生回忆和思考的道路上不同的风的流动，放入无念的状态中，看到和感觉的各种因缘流动，在无因缘的虚空中停止。这个人从所有带有数字的法和欲望的考察中解脱出来。这些讲述了第三个总义，即身心关系的恒常性，特别是通过智慧来成就法性的功过。分为三个支分意义来讲述。现在讲述第四个总义，即确认是空性，驳斥错误之处。通过两个支分意义来讲述，首先是确定地认识法和征相。对此，外在显现上的分别念是阻止一切分别念的基础；内在感官上的分别念是阻止事物的道路；秘密流动上的分别念是阻止记忆和觉知的果。此外，由于安住于外境，生起之因自然解脱；由于安住于内心，生起的感觉自然消失；记忆和觉知在心中断绝，错乱自然消除；心性断绝根本，是从轮回中彻底扭转。此外，对境的专注是突如其来的记忆，由于它从身体中产生，所以身体被舍弃，记忆消失于源头是关键。它本身在与空性主题分离的状态中停止，是不生不灭的法。细微的是觉知，轻盈的是风，流动的是心。觉知自然消失，生起感觉之门关闭；风的作用结束，分别念的基础空虚；心转变为法性，是到达无生暖相的征兆。讲述了第一个内义，即确定地认识法和征相之后，现在讲述第二个内义，即心的因缘果不存在的关键。此外，首先，因为心没有原因，所以三界轮回的增长不存在，这是从认识到没有基础和根本而产生的。心