English
The teaching on distinguishing the deviations of Dharma through imputed names is as follows: If one clings to the activities of the mind that desire bodily and mental happiness, it is of no benefit to realizing the Dharma nature. Because it is merely an accumulation of thoughts, it is not a Dharma that is free from action. Using words to protect one's own words, and using empty philosophical tenets, along with false discriminations, to harm the Dharma words of others, there is no benefit other than increasing discriminations. Therefore, the essential instruction for directly liberating the Dharma nature is that liberation comes through mere awareness. Furthermore, some people praise meditation accompanied by intellect, but do not understand the mind, and they adorn the body, focus on knowledge, and merely rest in the self-luminous state of the mind, thinking that experiencing self-awareness is happiness. This actually leads to entering the formless realm of samsara, namely the sphere of infinite consciousness, rather than a Dharma that liberates from the three realms. Therefore, grasping the essential point of the uncorrected, great natural abiding, one can sever the continuum of illusory samsara. Moreover, meditators who strive to find objects, sit in the lotus position, block the outward flow of breath, accumulate it within the body, and meditate, but do not understand that thoughts cling to the self-nature of the mind—emptiness, without an object of focus. Therefore, mind looking at mind leaves no trace. Appearances liberate within appearances, causing samsara and nirvana to appear as the Dharma nature, and awareness and awareness liberate in activity, causing memory and thought to dissolve into self-nature. Because the mind does not understand the point of exhaustion, they have no other result than being bound again to the three realms. Furthermore, the act of adorning the body with various ornaments, and the act of guiding the path with various limb movements in places such as cemeteries, this state of being bound by actions, other than becoming an obstacle to all liberation, does not allow the Dharma nature to naturally manifest. Therefore, if one does not possess the essential point of cutting through the clinging to numerous appearances, then collecting the thoughts of objects of memory and thought will lead one into the three realms. Furthermore, relying on mandalas and substances, and relying on empowerment of the body, wanting to generate blessings in the mind, this actually binds oneself to the three realms. Therefore, if one does not possess the vastness of the uncorrected, genuine self-nature,
Chinese
因为重视表相，所以看不到自明的要点。总括以上，第五个要点是，仅仅放松身语意，就能认识心的消散之处，对此分四个支分要点进行阐述。现在是第六个总要点，阐述法性，即放松的要点和程度，对此分六个支分要点进行阐述，首先是：通过放松心的要点进行调整，从而显示出偏离。如“任何事物都无法束缚，此心即是”等所示，没有任何忆念和分别念能够束缚，安住于自身状态的此心，无论显现什么，都不要为了断除觉知而去看待，这被称为无我。也就是说，仅仅在自显现上放松就能解脱，如果对心赋予光明或空性的概念并进行修习，那就会再次被束缚。为什么呢？因为本体是空性的，无法对自性进行调整，如果调整就会再次被束缚。这是第一个内涵。现在是第二个内涵，忆念和分别念自然消逝，从而显示出无法从法性中提取任何东西。如“进入之后”等所示，也就是说，能够进入一切境，并且束缚于无有心之根本的忆念，融入法性的虚空之中，这本身就是不住于忆念思虑之轮。也就是说，无论忆念显现什么，都会在各自显现之处自然消逝，没有先后顺序和去处。如果以无分别的禅定抓住心并进行修习，忆念就会再次依赖于相续而生起。那么，为什么忆念会依赖呢？因为将分别念的对境之觉知 удерживать 在内，将微细显现的执着 удерживать 在自相续中，所以忆念会再次变得粗大。这是第二个内涵，忆念和分别念在自身消逝，从而显示出无法从法性中提取任何东西。现在是第三个内涵，依靠忆念自然消逝的要点，阐述包含理由的论证。也就是说，自身是真实的物体，自身相续由四大元素构成，并且具有作用，而心是无实体的空性，不是由因缘所成，这两者混合且同时存在。关键在于，仅仅通过分离身心联系的诀窍，即分离气脉和心识来进行修习，忆念就会消失，这就是法性。那么，为什么要把阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）等观想为忿怒尊的身相呢？因为是实
English
Because it focuses on appearances, it does not see the key point of self-awareness. To summarize the above, the fifth point is that simply relaxing the body, speech, and mind reveals the place where the mind dissolves, which is explained in four branch points. Now, the sixth general point is to explain the nature of reality, that is, the key point and extent of relaxation, which is explained in six branch points. The first is: by adjusting with the key point of relaxing the mind, it shows that it is straying. As shown by "Whatever cannot be bound, this mind itself," etc., this mind, which abides in its own state without being bound by any memory or concept, should not be regarded as cutting off awareness by placing it on whatever appears, which is called selflessness. That is, liberation is achieved simply by relaxing on self-appearance. If you focus on clarity or emptiness in the mind and meditate, you will be bound again. Why? Because the essence is emptiness, and the characteristics cannot be adjusted. If you adjust, you will be bound again. This is the first inner meaning. Now, the second inner meaning is that memories and thoughts naturally disappear, thus showing that there is nothing to take from the nature of reality. As shown by "After entering," etc., that is, the memory that can enter all objects and is bound to the rootless mind dissolves into the space of reality, which itself does not abide in the wheel of memory and thought. That is, whatever memory appears, it disappears naturally in its own place of appearance, without any order or destination. If you grasp the mind with non-conceptual meditation and practice, memory will arise again depending on the continuum. So, why does memory depend on it? Because the awareness of the object of conceptual thought is удерживать inside, and the attachment to subtle appearances is удерживать in one's own continuum, so memory becomes coarse again. This is the second inner meaning, that memories and thoughts disappear in themselves, thus showing that there is nothing to take from the nature of reality. Now, the third inner meaning is to explain the argument with reasons based on the key point of the natural disappearance of memory. That is, the self is a real object, and one's own continuum is composed of the four elements and has functions, while the mind is an unreal emptiness, not formed by causes and conditions. The key is that simply by practicing the secret of separating the connection between body and mind, that is, separating the winds and consciousness, memory will disappear, which is the nature of reality. So, why should A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) and Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) etc. be visualized as the body of a wrathful deity? Because it is real
Chinese
通过证悟，从天等六道众生延伸出来的来源，如果没有出现在有来源的中阴阶段，而是进入各自的子宫之门，这是风的作用，切断它，摧毁心之屋是前行和正行。也就是，修行者先前流逝，在后来的流逝之间，在气息消逝的间隙，任何忆念和觉知都未把握之时，专注觉性，忆念和觉知融入法界，在相续中生起名为气息空明的体验。这样，安住在任何显现的对境之上，将诸识收摄为一的方法，是依赖于风的运行，当内部充满火焰时，分别念自然消散，智慧在自性中开展，不退转于法性界，从而自然圆满。如是，第一个内涵，依赖于风要诀珍宝，显示了圆满最终生之净土。现在，第二个内涵，显示了消逝之时决定于殊胜的供养：所谓供养，是布施的特殊差别，将它作为供养的要点，专注于不执着不动的风，三界同时解脱。如是，在心部中说：供养上师和布施，以及所有功德，如果没有不执着不动的力量，做了也会变成大束缚。如是说。其中，行是诸风向外行，向内充满。所缘是使体验和证悟清晰。心的消逝之时，是未分别显现空性之时的。证悟到它在自己的传承中没有明显来去，是前一个风已逝，后一个风未到来的间隙，精通于忆念和分别念自然消逝，这是第二个内涵。现在，第三个内涵，显示了所要修习的无共同要诀：觉性的体性是空性，自性是光明。智慧是原始清净任运成就，大悲周遍的智慧。地基和执持相是五种智慧。以及，所知总摄的智慧。如所有性和尽所有性的智慧。墙壁是修行者将木头抵在墙壁或墙壁的侧面，抵在自己的心口上，然后
English
Through realization, the source extending from the six realms of beings such as gods, if it does not appear in the intermediate state of having a source, but enters the gate of each womb, this is the action of the wind, cutting it off, destroying the house of the mind is the preliminary and the main practice. That is, the practitioner previously passes away, between the subsequent passages, in the gap where the breath disappears, when no memory or awareness is grasped, focusing on awareness, memory and awareness merge into the Dharmadhatu, and the experience called the clarity of breath arises in the continuum. In this way, the method of dwelling on any appearing object and collecting the consciousnesses into one is based on the movement of the wind, and when the inside is filled with fire, the discriminating thoughts naturally dissipate, and wisdom develops in its own nature, without regressing in the Dharmata realm, thus naturally fulfilling itself. Thus, the first inner meaning, relying on the precious essence of the wind, shows the completion of the pure land of the final birth. Now, the second inner meaning shows that the time of disappearance is determined by the special offering: the so-called offering is a special difference of giving, taking it as the key point of offering, focusing on the non-attached and immovable wind, the three realms are liberated at the same time. Thus, it is said in the Mind Section: Offering the Lama and giving, as well as all merits, if there is no power of non-attachment and immovability, doing it will become a great bondage. Thus it is said. Among them, going is the winds going outward and filling inward. The object is to clarify the experience and realization. The time of the mind's disappearance is the time when the appearance of emptiness is not distinguished. Realizing that it has no obvious coming and going in its own lineage is the gap between the previous wind having passed and the next wind not having come, being proficient in the natural disappearance of memory and discrimination, this is the second inner meaning. Now, the third inner meaning shows the uncommon key point to be practiced: the essence of awareness is emptiness, and the nature is luminosity. Wisdom is primordial purity, spontaneously accomplished, and all-pervasive wisdom of great compassion. The ground and the holding aspect are the five wisdoms. And, the wisdom that summarizes the knowable. The wisdom of suchness and the wisdom of all that exists. The wall is when the practitioner puts a piece of wood against the wall or the side of the wall, against his own heart, and then
Chinese
通过让气息进入并长期修习，就能变成能够穿透一切事物的能力。不修习的人，仅仅通过专注于此，仅仅通过了解这个要点，就能获得解脱。这就是说，无论修习与否，都能从身体的四大元素——地、水、火、风对心的束缚中解脱出来，从而能够不受阻碍地显现身体的四大元素。因此，当身体的四大元素微细粒子的概念消失时，身体也会变得清明。当内在的心念完全消失时，就能获得解脱，自性增长为智慧，认识到束缚于粗细元素上的自我的瑜伽士，能够穿透山石等障碍。这就是所说的第三个要点。现在，第四个要点是依靠根本脉的要点，强制成佛的教导：现在，觉知被视为运动的部分，智慧被视为仅仅是清晰的部分。喷射是指修习者自己身体中脉，外白内红，克什米尔脉，根部细小，从心脏中心发出，穿过眼睛。从中提取气息和心念，释放到空中，气息和心念就变成了法性。进行睡眠和梦瑜伽时，将忆念融入脉中，用白色的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）封口，进行睡眠瑜伽，通过睡眠光明之要点，睡眠光明无念，梦境转化为法性的殊胜瑜伽。这就是第四个要点。现在，第五个要点是通过喷射气息的要点，切断身心联系的教导：觉知的投射，智慧是向外清晰的。空间是修习者依靠身体的要点，向外投射，自性的联系。通过元素的要点，将气息向外推出，觉知在自身清净，对境等事物产生概念，心念抓住并执持其延续。这两者的联系是气息。如果思维那不生不灭的意境，那么各种错觉都会显现为法性。这就是第五个要点。现在，第六个要点是通过最伟大的特殊性，直接看到自性的教导：不是其他面目的法性。给予者二者结合的要点，认识到这一点，觉知在自身解脱，智慧的自性被意识