English
It is like cutting off conceptual thoughts immediately after the target is clear; it is like liberation through recognition, just as recognizing someone known in the past simply by seeing them; it is like liberation through familiarity with the key points, just as a Brahmin child becomes proficient in the foundation of the Vedas. These are all liberated through the introduction of examples. Therefore, one sees through teaching, knows through seeing, and is liberated through knowing, so one realizes it in the present moment, because there is nothing to do. How does one know this? First, by releasing the different movements of wind on the path where memories and thoughts arise into a state of non-thought, the various causal movements of seeing and feeling cease in the space of no cause. This person is liberated from all examinations with numerical dharmas and desires. These explain the third general meaning, which is the permanence of the relationship between body and mind, especially the accomplishment of the merits and faults of dharmata through wisdom. It is explained in three branch meanings. Now, the fourth general meaning is explained, which is identifying emptiness and refuting errors. It is explained through two branch meanings, the first of which is to explain the certain realization of dharma and signs. In this regard, conceptualization on external appearances is the basis for preventing all conceptualizations; conceptualization on internal senses is the path for preventing objects; conceptualization on secret movements is the result of preventing memory and awareness. Moreover, since it abides in external objects, the causes of arising are naturally liberated; since it abides in the mind, the arising feelings naturally disappear; when memory and awareness are cut off in the mind, confusion naturally ceases; when the nature of mind is cut off at the root, it is a complete reversal from samsara. Furthermore, focusing on objects is a sudden memory, and since it arises from the body, the key is that the body is abandoned and memory disappears into its source. It itself ceases in a state separate from the subject of emptiness, which is an unconditioned dharma. Subtle is awareness, light is wind, and movement is mind. When awareness naturally disappears, the door of arising feelings closes; when the function of wind is completed, the basis of conceptual thoughts is emptied; when mind transforms into dharmata, it is a sign of reaching the unborn warmth. After explaining the first inner meaning, which is the certain realization of dharma and signs, now the second inner meaning is explained, which is the key that the causes, conditions, and results of the mind do not exist. Moreover, first, because the mind has no cause, the growth of samsara in the three realms does not exist, which arises from realizing that there is no basis and no root. The mind
Chinese
由于没有因缘，所以舍弃一切显现，是从知晓一切显现为法性中产生的。心中没有成立轮回涅槃的果，以及显现，智慧和，身和智慧的种子，在轮回涅槃颠倒之间显现，是从知晓法性的变化中产生的。如是等等，是将第四个总义的实有之理，确定空性，遮破过失，进行阐述，分为两个内涵进行阐述的。现在是第二个目标的第五个总义，通过放松身语意三门来认识心的消逝之处。首先通过四个支分之义来阐述，首先是连同所要证成的特殊之相的理由进行阐述，即：空性无有行持的智慧是什么？等等进行阐述。空性不是从心中产生的，因为没有分别念的意念活动，那么现在了知的这些突然产生的不同的心的分别念是从哪里产生的呢？是从最初抛弃业的风不净中产生的，其要点是风的活动向外抛射是关键。一切众生摧毁心之房屋而解脱的关键是，依赖于风而没有活动的来去，这被称为，那么显现为各种觉知的心是什么呢？是从最初知晓无有基础，无有根本中产生的，其要点是将风稍微吸入。心中没有成立任何因缘，所以没有业，因此，烦恼执我的障碍已经穷尽。这被称为不是从教言中产生的宗派，那么基础事物的自性是什么呢？是从没有知晓心性本身是念头，思维，突然聚集的轮中产生的。其要点是将突然的觉知抛向虚空是关键。心最初从任何地方都没有到来，也没有去的地方，那么心进入各种分别念的对境是谁呢？是从没有知晓显现，征相，自解脱的法性中产生的，其要点是在任何显现之上放置任何变化。因此，这被称为不是从阿赖耶识中产生的法身。心的分别念自然消逝，所以没有任何轮回的地方，因此，这被称为不是从窍诀中产生的见修行，因此，六道众生的处所空虚，风的运行之路
English
Since there are no causes and conditions, abandoning all appearances arises from knowing all appearances as the nature of reality. The appearance that there is no result of samsara and nirvana established in the mind, and the seeds of knowledge, body, and wisdom, appearing between the reversal of samsara and nirvana, arises from knowing the change of the nature of reality. Thus, these explain the fourth general meaning, the way of being real, identifying emptiness, refuting faults, and explaining it by dividing it into two meanings. Now, the fifth general meaning of the second object is to show how to recognize the place where the mind vanishes by relaxing the three doors of body, speech, and mind. First, it is explained by the meaning of the four branches, first explaining the characteristics of the object to be proven together with the reason, that is: What is the wisdom of emptiness without practice? etc. Emptiness does not arise from the mind, because there is no movement of the mind of conceptual thought, then where do these different sudden thoughts of the mind that are now known arise from? It arises from the impure wind of the initial throwing karma, the key point of which is that the outward projection of the wind's movement is the key. The key to the liberation of all beings by destroying the house of the mind is the coming and going without movement dependent on the wind, which is called, then what is the mind that appears as various awarenesses? It arises from initially knowing that there is no basis and no root, the key point of which is to inhale the wind slightly. Since no cause or condition is established in the mind, there is no karma, therefore, the obscuration of afflictive self-grasping is exhausted. This is called a tenet that does not arise from scripture, then what is the nature of the basic thing? It arises from not knowing that the nature of mind itself is a wheel of thoughts, thoughts, and sudden gatherings. The key point is that throwing sudden awareness into the sky is the key. Since the mind does not come from anywhere initially, and there is no place to go, then who is the object in which the mind enters various thoughts? It arises from not knowing the nature of phenomena, signs, and self-liberation, the key point of which is to place any change on top of any appearance. Therefore, this is called the Dharmakaya that does not arise from the Alaya. The thoughts of the mind naturally disappear, so there is no place to wander anywhere, therefore, this is called the view and meditation that does not arise from pith instructions, therefore, the place of the six realms is empty, the path of the wind's movement
Chinese
因此，什么是胜义谛和世俗谛的真理呢？是从了知二者无别、基始解脱中产生的。其要点在于观察如幻如梦的后续。因此，这被称为并非源于习惯的体验。以上讲述了通过殊胜的特征和理证来确立第一个内涵。现在，为了阐释第二个内涵，即四种概括意义中的第二个，关于将生与死视为迷惑之基并使其自灭：生是突如其来的记忆；死是记忆消逝于消逝之处，了无痕迹。死是将死亡的后续保持原样而不切断，从而进行正念的计算。死是念头和分别念在耗尽之处耗尽，从而业和烦恼消散。消散是记忆融入法界，从而终极的念头止息，执着事物自性的观念消失，粗大的念头逐渐消失，从而使迷惑消退的觉知不再显现。以上讲述了通过观察生与死使迷惑之基自灭的第二个内涵。现在，为了阐释第三个内涵，即依赖于气的要点使念头消散的方法：当觉知之气被抛向虚空时，就会出现了知迷惑消退的显现。显现为外境的显现是法性显现，由于没有超出法性，因此断除了增益的言辞。智慧的显现使自生智慧超越了对治。放松身语能获得对一半气的控制。放松心能获得气的平静，从而迷惑在同一时刻止息，法性的基础变得宽广。因此，如果不矫饰心，它就是明晰的，就像水不浑浊就会自然清澈一样。法性如何如实地显现，它就是宽广的，因为依赖于任何事物都能解脱。粗大的念头之所以成为束缚，是因为从口中吐出并抛弃了语言和心。此外，由于外境显现法性，一切分别念在同一时刻消失，这被称为法性融入自性。如此一来，当分别念消失时，记忆自然消逝，这就是法性融入原始状态，即记忆被气的流动所切断。以上讲述了依赖于气的要点使念头消散的第三个内涵。现在，为了阐释第四个内涵，即对心有害的宗派之
English
Therefore, what are the truths of the ultimate and conventional? They arise from knowing the two as inseparable, the ground liberated from the beginning. The key to that is to observe the aftermath of illusion and dreams. Therefore, this is called experience that does not arise from habituation. Having shown the first meaning, establishing the distinguishing characteristics with reasons, now, to explain the second meaning of the four summarized meanings, the second, showing that reflecting on birth and death makes the basis of delusion self-empty: Birth is sudden memory; death is the disappearance of that very thing into the place of disappearance, without a trace. Death is leaving the aftermath of that uncut, in its own state, and thus accounting for mindfulness. Death is the exhaustion of thoughts and concepts at the place of exhaustion, thus karma and afflictions vanish. Vanishing is the absorption of memory into space, thus the ultimate thoughts cease, and the grasping of things as self-existent is emptied, and the coarse thoughts gradually vanish, thus the awareness of the reversal of delusion is without appearance. Having shown the second meaning, that reflecting on birth and death makes the basis of delusion self-empty, now, to explain the third meaning, the method of relying on the key of the winds to make thoughts vanish: When the wind of awareness is thrown into the sky, the appearance of knowing the reversal of delusion arises. The appearance of appearance to external objects is the appearance of the nature of reality, and because it does not go beyond that, the limit of words of superimposition is cut off. The appearance of wisdom makes self-arisen wisdom itself beyond an antidote. Loosening the body and speech gains control over half the wind. Loosening the mind gains the calmness of the wind, thus delusion ceases in a single moment, and the basis of reality is widened. Therefore, if the mind is not fabricated, it is clear, like water that is not muddied is naturally clear. How the nature of reality dawns as it is, it is wide, because liberation depends on anything. The coarse thoughts that bind are caused by uttering and throwing out language and mind from the mouth. Moreover, because the nature of reality is clear to external objects, all discriminations vanish in a single moment, which is called the absorption of the nature of reality into its own essence. Thus, when discriminations vanish, memory naturally vanishes, which is the absorption of the nature of reality into its primordial state, that is, memory is cut off by the coming and going of the wind. Having shown the third meaning, the method of relying on the key of the winds to make thoughts vanish, now, to explain the fourth meaning, the sectarian views that harm the mind,
Chinese
通过假立名相来辨别法之歧途的教导是：如果执着于希求身心安乐的心之活动，那么对于证悟法性没有任何帮助。因为那只是念头的堆积，所以不是脱离作为的法。用言辞来保护自己的言辞，用空洞的宗派理论，连同虚妄的分别念，去损害他人的法之言辞，除了徒增分别念之外，没有任何益处。因此，直接解脱法性要诀，仅仅通过觉知就能解脱。还有一些人，赞扬伴随知性的禅修，却不了解心，还矫饰身体，专注于知识，仅仅在心的自明状态中休息，认为体验自证光明是快乐，这实际上是进入轮回中的无色界，即无边识处，而不是从三界中解脱的法。因此，抓住未作矫饰的伟大自然安住的要点，就能断绝错觉轮回的相续。还有，通过努力去寻找对境的禅修者，身体结跏趺坐，阻止气息外泄，在身体内部积聚并进行禅修，却不了解念头对心之自性——空性、无所缘——的执着。因此，心观心毫无踪迹。显现于显现中解脱，使轮涅显现为法性，并且觉知和觉知在活动中解脱，使忆念和思虑消融于自性之中，因为心不了解穷尽之处，所以他们除了再次束缚于三界之外，没有任何其他结果。还有，用各种装饰品来装饰身体的行为，在坟地等地方，用各种肢体动作来引导道路的行为，这种被行为束缚的状态，除了成为通往一切解脱的障碍之外，并不能使法性自然显现。因此，如果不具备断除对诸多显现之念执的要点，那么收集忆念和思虑的对境之念头，就会被引入三界之中。还有，依靠坛城和物质，依靠对身体的灌顶，想要在心中生起加持，这实际上也是将自己束缚于三界之中。因此，如果不具备未经矫饰的真实自性之广大