English
Through letting breath enter and practicing for a long time, one becomes capable of passing through anything. For those who do not practice, merely by focusing on it, merely by understanding this key point, liberation is attained. That is to say, whether one practices or not, one is liberated from the mind's bondage to the body's four elements—earth, water, fire, and wind—and thus one becomes capable of manifesting the body's four elements without obstruction. Therefore, when the concept of the subtle particles of the body's elements vanishes, the body also appears clear and light. When inner thoughts are completely exhausted, one attains liberation, and one's own nature expands into wisdom. The yogi who recognizes the self bound to the gross and subtle elements is able to pass through obstacles such as mountains and rocks. This is what is meant by the third key point. Now, the fourth key point is the teaching on forcibly attaining Buddhahood by relying on the key point of the root channel: Now, awareness is regarded as the moving aspect, and wisdom is regarded as merely the clear aspect. "Spur ba" refers to the channel in the practitioner's own body, white on the outside and red on the inside, the Kashmiri channel, with a thin root, originating from the center of the heart and piercing through the eye. From within it, breath and mind are drawn out and released into the sky, and breath and mind become the nature of reality. When practicing sleep and dream yoga, memory is absorbed into the channel, and the mouth is sealed with the white letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: without), and when sleep yoga is practiced, through the key point of the clear light of sleep, the clear light of sleep is without thought, and dreams transform into the supreme yoga of the nature of reality. This is the fourth key point. Now, the fifth key point is the teaching on severing the connection between body and mind through the key point of expelling breath: The projection of awareness, wisdom is clear outwardly. Space is when the practitioner relies on the key point of the body and projects outward, the connection of self-nature. Through the key point of the elements, by expelling breath outward, awareness is purified in its own place, and concepts arise about objects and so forth, and the mind grasps and holds onto their continuum. The connection between these two is breath. If one contemplates the unborn and unceasing state of mind, then various illusions will appear as the nature of reality. This is the fifth key point. Now, the sixth key point is the teaching on directly seeing one's own nature through the greatest distinction: The nature of reality that is not another face. The key point of the union of the two givers, by recognizing this, awareness is liberated in its own place, and the self-nature of wisdom is
Chinese
观察后，显现并未改变。仅仅通过指示就能知晓而解脱。圆满故无法修饰，伟大故没有超越它的。远离作为故无需努力。界限是不会从它那里出错的。见地是所见完全清净。将面、气、心三者置于中间。这是第六个内涵。 现在是第七个内涵，阐述通过远离作为的关键，确定未造作的法性。根本心性未被修饰是真实的。依赖于轮回与涅槃同时存在的关键。通过知晓忆念和觉知的消失之处。圆满是超越舍弃、否定和肯定，是远离作为和寻觅的意义。伟大是指向方便的差别。通过“远离作为”一词，瑜伽士依赖于外在身体的闲暇，内在语言的闲暇，以及秘密心意的闲暇。这样做了之后，身体放松则脉放松，脉放松则气放松，气放松则分别念的相续断绝，这是关键。这样做了之后，身体融入法性的界限，身体的实体自然消解，从而获得身体的安乐。语言融入法性的界限，语言的实体消解，从而享用无法言说的境界。心意融入法性的界限，心意的房舍消解，从而认识心意消失之处的自性。如此直接阐述伟大之自性的见地是：认识消失之处的自性，身体的执着与心意相连，安住于身体的象征方法，从而使返回的基础空虚。认识消失的因缘自性，语言的执着与言辞的分别念相连而断绝，以这些的病症象征方法为主，从而没有找到返回的道路。再次，认识消失的时间自性，心意的执着与不同的对境相连的分别念断绝，从而显示安住于心意的病症象征，从而使返回的果 खत्म。这是第七个内涵的阐述。 现在是第八个内涵，阐述依赖于体验和证悟，三界的 आधार 空虚。这也是安住于四个解脱之上的关键，原始解脱没有重复的基础。自解脱没有对治，完全解脱没有成熟，仅仅通过见到而消失的关键，依赖于此，轮回的显现和觉知是不同的，涅槃是身和智慧的来源，这两者
English
After examination, the appearance is not transformed. Liberation is achieved by knowing through mere indication. Being complete, it cannot be modified, and being great, there is nothing beyond it. Being free from action, there is no need to strive. The expanse is without error from it. The view is seeing perfectly pure. Holding the face, wind, and mind in between. This is the sixth meaning. Now, the seventh meaning is to explain the determination of the uncreated nature through the key of being free from action. The very essence of mind, uncorrected, is genuine. Relying on the key of samsara and nirvana being simultaneous. By knowing the place where memory and awareness vanish. Completion is beyond abandoning, negating, and affirming, and is the meaning of being free from action and seeking. Greatness refers to the distinction of methods. By the term "free from action," the yogi relies on the leisure of the outer body, the leisure of the inner speech, and the leisure of the secret mind. Having done so, when the body is relaxed, the channels are relaxed; when the channels are relaxed, the wind is relaxed; when the wind is relaxed, the continuity of discursive thoughts is cut off, which is crucial. Having done so, when the body enters the expanse of its own nature, the substance of the body naturally dissolves, and the bliss of the body is found. When speech enters the expanse of its own nature, the substance of speech dissolves, and one enjoys the inexpressible. When the mind enters the expanse of its own nature, the house of the mind dissolves, and one recognizes the nature of the place where the mind vanishes. Thus, the direct teaching of the view of greatness itself is: by recognizing the nature of the place of vanishing, the attachment to the body is connected to the mind, and by abiding in the symbolic method of the body, the basis for reversal is emptied. By recognizing the nature of the cause of vanishing, the attachment to speech is cut off from the discursive thoughts of words, and by prioritizing the symbolic method of these illnesses, the path of reversal is not found. Again, by recognizing the nature of the time of vanishing, the attachment of the mind is cut off from the connection of thoughts to different objects, and by showing that one abides in the symbolic illness of the mind, the fruit of reversal is exhausted. This is the explanation of the seventh meaning. Now, the eighth meaning is to explain that, relying on experience and realization, the basis of the three realms is emptied. This also relies on the key of abiding on the four liberations, the original liberation has no repeated basis. Self-liberation has no antidote, complete liberation has no maturation, and the key of vanishing through mere seeing, relying on this, the appearance and awareness of samsara are different, nirvana is the source of body and wisdom, and these two
Chinese
断除将与法相关的执着后，依靠了知众生三界之洞难以解脱的歧途之体性，于一瞬间抖落。之后，外身、内语、秘密心之有三者的血肉执着皆自灭而断除。如是开示了第八个内涵。现在开示第九个支分之义，即三要之差别的法。其“དེ་ཡང་”是重复或添加的词语。ངོ་是自ངོ་觉性，他ངོ་显现。自是自之觉性无因不观待他者，自显现无缘不居于境。于初始，因无去处故无生起与错谬。如是显现与觉性二者相合，依靠外显现，从轮回之总相中，断绝了退转之源，故已逝。依靠内觉性，从已逝之总相中，无来处，无去处，故已逝。于二者无显现，觉性为一之初始，将轮涅二者断绝为无二。心之动摇是执着各种念头之轮。心之动摇自清净，空性自性于自处显现，二者根基不同，故而分开。一者消失，一者显现，故自ངོ་无关联地分开。如是分开后，于四种解脱之基础上断绝，且安立为不可寻觅。现在轮回于自处无退转之根，于自心消失之时断绝。现在于三界中无退转之所依。如是，以心之三境的摄略之义，第一个依靠要点而开示差别智慧之显现，以九个支分之义而开示。现在最后一个总义，以词语一并开示心与智慧之差别。以两个支分之义开示，第一个依靠差别而开示智慧自之体性，即“ཨེ་མ་ཧོ་”是惊叹之词，是特别开示智慧真实之义。其心无自性，故任何体性皆不成立。如是不成立，然执着于各种动摇。其于消失处消失，故任何因缘皆不生。于耗尽处耗尽，故果确定于言语中亦不成立。故，空性非因缘所生，其自性从任何因与体性中皆不可寻觅，其自性之基
English
After cutting off the attachment to Dharma, relying on understanding the nature of the difficult-to-liberate side paths of the three realms of sentient beings, shaking them off in an instant. Then, the flesh and blood attachments of the three—outer body, inner speech, and secret mind—are cut off by their own cessation. Thus, the eighth meaning is shown. Now, the ninth meaning of the branch, which is the Dharma of the distinction of the three essentials, is shown. The word "དེ་ཡང་" is a repeated or added word. ངོ་ is self-awareness, and other ངོ་ is appearance. Self is self-awareness without cause, not looking to others. Self-appearance is without conditions, not abiding in objects. In the beginning, there is no arising or error because there is nowhere to go. Thus, when appearance and awareness are combined, relying on outer appearance, the source of turning back from the general aspect of samsara is cut off, so it is gone. Relying on inner awareness, there is no coming and nowhere to go from the general aspect of the past, so it is gone. In the beginning where the two are without appearance and awareness is one, the two, samsara and nirvana, are cut off as non-dual. The movement of the mind is the wheel of attachment to various thoughts. The movement of the mind is self-purifying, and the essence of emptiness is clear in itself. Because the two have different bases, they are separated. One disappears and one appears, so the self-essence is separated without connection. Having separated in this way, it is cut off on the basis of the four liberations and established as unsearchable. Now, the root of samsara, which has no turning back in itself, is cut off when the self-mind disappears. Now, there is no basis for turning back in the three realms. Thus, the first of the condensed meanings of the three objects of mind, relying on the essential point, shows the appearance of distinct wisdom, and it is shown with nine branch meanings. Now, the last general meaning, the difference between mind and wisdom, is shown together with words. The first of the two branch meanings shows the self-nature of wisdom based on the difference, that is, "ཨེ་མ་ཧོ་" is a word of exclamation, which specifically shows the true meaning of wisdom. That is, the mind has no essence, so no nature is established anywhere. Although it is not established in this way, it is attached to various movements. It disappears where it disappears, so it is not produced by any cause or condition. It is exhausted where it is exhausted, so the result is not definitely established in words. Therefore, emptiness is not produced by cause and condition, and its essence cannot be found from any cause or nature, and the basis of its essence
Chinese
因为没有根源，所以分别念的源头被切断；因为没有根本，所以断除的因缘也完全不依赖于言语。对于这些，智者会明白：因为没有最初产生的地方，所以事物是空性的；因为没有中间停留的地方，所以把握了消逝的时机；因为没有最终去的地方，所以断除的基础也空无。这是因为智慧的变动，突发的分别念已经断绝。因为认识到显现的一切都是觉知的行为，所以无论产生什么分别念，都会解脱为智慧。因此，心的分别念集合是没有名称的。就像这样说：虚空分别念无生，分别念即是虚空一般。心的自性是通过各种各样的念头进入一切境，但因为安住而空，因为空而消逝，这是智者的境界。这样一来，流动就会空寂，念头自然消逝，没有流动的痕迹，这就是智慧的境地。它的程度是各种各样的念头和分别念生起，在生起的地方消失，从消失的地方空无。如果能够做到无为而自然清净，就不会停留在前世和后世，从而认识到身心没有关联。此外，心的流动时刻，是从细微、粗大、中等的分别念中，由业力的风所推动而进入的。念头被不同的境所攫取，生起时无所依凭而自然解脱地生起，安住时思维的本性自然清净地安住。智者明白，智慧的因缘是：通过衡量念头和思维的消逝程度，从而获得对风和心的掌控，断绝轮回和涅槃的关联，一切显现和觉知的法都确定为自然解脱。如果外在显现的目标清净，没有因缘，那么智慧生起的境地就会空无。如果没有业和烦恼，就无法确定智慧本身就是智慧。此外，心消逝的地方是在前后念之间消逝，因此没有上下因果的关联。在前后念之间消逝，因此没有母子之念的错乱。在前后显现和觉知之间消逝，因此不会依赖于不同的进入方式。精通这些无动摇而自然清净的道理，智慧的自性是空性，没有任何特征可以成立，因此不会执着于安住，从而使其在自身处稳定。心的不存在是：因为最初不是由因而产生，所以在自性中没有无明。因为最终不是由缘而破坏，所以在念头和思维中没有产生的地方，这就是外在显现。因此，因缘解脱为法性，内在流动是分别念本身，从中产生智慧。