English
Because there is no source, the source of conceptualization is cut off; because there is no root, the conditions for cessation do not rely on speech at all. For those, the wise understand: because there is no place of initial arising, things are understood to be empty; because there is no place of intermediate dwelling, the moment of vanishing is grasped; because there is no place of final going, the basis of cessation is empty. This is because the movement of wisdom, the sudden conceptualizations, have been cut off. Because the appearance of everything is recognized as the activity of awareness, whatever conceptualization arises is liberated into wisdom. Therefore, the collection of mental conceptualizations is without name. Thus it is said: "Space is unborn of conceptualization, conceptualization itself is like space." The nature of mind is that it engages in all objects through various thoughts, but it is empty because of dwelling, and vanishes because of emptiness, which is the realm of the wise. In this way, movement becomes empty, thoughts naturally vanish, and there is no trace of movement, which is the realm of wisdom. Its extent is that various thoughts and conceptualizations arise, vanish where they arise, and become empty from where they vanish. This is accomplished as effortless and naturally pure, not dwelling in past or future lives, thus recognizing that body and mind are unrelated. Furthermore, the moment of mental movement is from subtle, coarse, and intermediate conceptualizations, which are entered by the wind of karma. Thoughts are seized by different objects, arising without support and naturally liberated, dwelling with the nature of thought naturally pure. The wise understand that the condition for wisdom is: by measuring the extent of the vanishing of thoughts and thinking, control over wind and mind is obtained, severing the connection between samsara and nirvana, and all phenomena of appearance and awareness are determined to be naturally liberated. If the object of external appearance is pure, without conditions, then the realm where wisdom arises is empty. If there is no karma and afflictions, it cannot be determined that wisdom itself is wisdom. Furthermore, the place where the mind vanishes is between past and future thoughts, therefore there is no connection of cause and effect above and below. Vanishing between past and future thoughts, therefore there is no confusion of mother and child thoughts. Vanishing between past and future appearances and awareness, therefore it does not rely on different modes of entry. Mastering these unwavering and naturally pure principles, the nature of wisdom is emptiness, and no characteristics can be established, therefore it does not cling to dwelling, thus stabilizing it in its own place. The non-existence of mind is: because it is not initially produced by cause, there is no ignorance in its own nature. Because it is not ultimately destroyed by conditions, there is no place of arising in thoughts and thinking, which is external appearance. Therefore, conditions are liberated into the nature of reality, and internal movement is conceptualization itself, from which wisdom arises.
Chinese
智慧的衡量标准是：不要用分别念来衡量记忆，不要用无记的心来衡量，不要用知识来区分无生，不要用经典来消除超越智慧，这就是精通自明实相的瑜伽士。如是，第一个内容是通过区分来显示智慧的自性，现在第二个内容是通过经典和理证的努力来证明这种要点，即：空性的心不显现，等等。也就是说，因为心的自性是空性，所以没有成立的理由。心不是有形之物，所以前世后世不真实。如果心以业来摄取，那么就像身体被看到一样，心也会被眼睛看到，因为身体与业有关。如果身体被摄取，那么身体就会被抛弃而离去，所以不需要依赖心。因此，如果有人认为有前世后世，那么就相信前世已经灭尽，而现在的身体不存在。如果是这样，就像其他身体产生一样，心也会从其他身体产生。前世不可能存在，如果存在，怎么知道这个是前世的身体呢？如果一个心摄取不同的身体，那么有什么可以作为认识的依据呢？不可能知道。如果像不同的身体一样，心也是不同的，那么从其他产生其他是不合理的，就像从火中产生水一样。很明显，不可能产生。如果前世的身体和心是一个，那么业和异熟就不真实，行善等努力就没有必要了。因此，通过经典和理证知道前世的身体不是这个。如《金刚藏》中说：心不住于身，而周遍一切。前后混合没有处所，心没有所依。又如《大庄严经》中说：如果心的进入的要点没有解脱，前世不真实，这个身体不是现在。因为智慧没有出生的名称，所以相信现在的身体不是前世的，因为后世不真实，所以仅仅知道要点就能解脱。如果前世的身体是现在，那么如果存在前后，就会变成一个生命，因为在未来的时间里，身体和心也是现在的这个。就像心不会死亡一样，身体也
English
The measure of wisdom is: do not judge memory with intellect, do not examine with a mindless mind, do not separate what is unborn with knowledge, do not eliminate what is beyond intellect with scripture, this is called a yogi who is skilled in self-illuminating reality. Thus, the first content is to show the self-nature of wisdom by distinguishing, and now the second content is to show that such a key point is also established by the effort of scripture and reasoning, that is: the empty mind does not appear, and so on. That is, because the nature of the mind is emptiness, there is no reason to establish it. Since the mind is not a tangible object, the past and future lives are not true. If the mind takes up karma, then just as the body is seen, the mind will also be seen by the eyes, because the body is related to karma. If the body is taken up, then the body will be abandoned and leave, so there is no need to rely on the mind. Therefore, if someone believes that there are past and future lives, then believe that the past life has ended and the present body does not exist. If so, just as other bodies are produced, the mind will also be produced from other bodies. It is impossible for the previous life to exist, and if it does, how do you know that this is the body of the previous life? If one mind takes up different bodies, then what can be used as a basis for knowing? It is impossible to know. If, like different bodies, the mind is also different, then it is unreasonable for one to be born from another, just as water is born from fire. It is obvious that it is impossible to produce. If the body and mind of the previous life are one, then karma and maturation are not true, and there is no need to make efforts such as doing good. Therefore, it is known through scripture and reasoning that the body of the previous life is not this one. As it says in the Essence of Gold: The mind does not abide in the body, but pervades all. There is no place where past and future are mixed, and the mind has no support. Also, as it says in the Great Array Sutra: If the key point of the mind's entry is not liberated, the previous life is not true, and this body is not the present. Because wisdom has no name of birth, believe that the present body is not the previous one, because the future life is not true, so liberation is achieved simply by knowing the key point. If the body of the previous life is the present, then if there is past and future, it will become one life, because in the future time, the body and mind are also this present one. Just as the mind does not die, the body also
Chinese
也就会不死地一起走。那是不合理的，因为身心分离后，身体就成了物质。因此，了解消逝的关键，就不会再进入来世的身体，所以来世是不真实的。因此，显现于显现之处即得解脱，所以不需要改造自显。觉性于变动之处即得解脱，所以不需要对念头、思维、流动这些突发状况采取对治。这些都是因为，如果身体和心识这两个根本一再相连，轮回的根本就会消失，而且身体也不是觉性，所以不需要通过见修行来努力。因此，除了这个之外，身心合一地流转，是不可能从痛苦中解脱的。因为那个理由，心的念头思维之轮是突发的，所以了解它消逝的特征，流动就不会进入其他，所以它本身就是智慧。它的区别在于，知道前世和后世的身体是不真实的。它的关键在于，具相的上师说，前世的身体不是这个，所以身心没有关联。现在的念头是突发的，所以仅凭它自己就能解脱。即使发生了，也是自然发生的，所以现在如果人为地去做和改造，是无法解脱的。这是因为从智慧的变动中了解到的。因此，关于身体，从金刚日轮坚固生起，念头突发自然消逝而解脱，自生智慧不是通过改造而解脱的。以及，从黄金精藏中也说，从上师那里来，没有关联，因为身心不共存。如果念头在这里自然止息，那又何必人为造作呢？修习的方法是，通过修习圆满的狮子座支分，来展示自圆满的技能。特别是，通过修习对境和非对境，流动会在同一时刻停止。通过修习与关键相符、将实相置于标准的修习，从名言施设的各种法中解脱出来。例如，如何解脱呢？就像利嘎达国王从婆罗门的诅咒中解脱一样，没有恐惧、害怕和羞耻，所以内心安乐。像这样，凭借着关键，以身心没有关联的关键，以前世后世的身体不真实的关键，其根本就在于此，要在念头自然消逝的界限处认识它。如果说它从我这里产生，那么，心之小屋
English
it will also go along without dying. That is not reasonable, because after the body and mind separate, the body becomes a material object. Therefore, knowing the key to vanishing, one will not enter the next body, so the next life is not true. Therefore, since appearance is liberated in the place of appearance, there is no need to modify self-appearance. Since consciousness is liberated in the place of change, there is no need for antidotes to sudden thoughts, thoughts, and movements. All these are because, if the two roots of body and mind are repeatedly connected, the root of samsara will be destroyed, and the body is not consciousness, so there is no need to strive through view, meditation, and action. Therefore, apart from this, it is impossible to be liberated from suffering by wandering in the unity of body and mind. For that reason, the wheel of thoughts and thoughts of the mind is sudden, so knowing its characteristic of vanishing, the movement will not enter into others, so it itself is wisdom. Its distinction lies in knowing that the bodies of previous and future lives are not true. Its key is that the qualified lama says that the previous body is not this, so the body and mind are not related. Since the present thought is sudden, liberation by itself is: even if it happens, it happens naturally, so now if you do and modify it artificially, it will not be liberated. This is because it is understood from the change of wisdom. Therefore, regarding the body, from the Vajra Sun, solidity arises, thoughts suddenly disappear naturally and are liberated, self-born wisdom is not liberated by modification. And, from the Golden Essence it is also said, coming from the lama, there is no connection, because body and mind do not coexist. If thoughts naturally cease here, then why do you need to do it artificially? The method of training is to show the self-perfected skill through the training of the complete lion seat branch. In particular, by practicing objects and non-objects, movements will stop at the same time. By practicing the training that matches the key and puts reality to the standard, one is liberated from the various dharmas of nominal designation. For example, how is one liberated? Just as King Ligarda was liberated from the curse of the Brahmin, without fear, dread, and shame, so the mind is at ease. In this way, with the key, with the key that body and mind are not related, with the key that the bodies of previous and future lives are not true, its root is here, it should be recognized at the boundary where thoughts naturally disappear. If it is said that it arises from me, then, the house of the mind
Chinese
以摧毁之法，因缘空虚，不住于生死二边，是为知无涯之要诀。又，以摧毁而无，以无而显现，若不识消失之处，则一切佛教徒唯有步入痛苦之途。如《金翅鸟》所云：若将痛苦带入道途，则安乐自然而生。故，善于心之生处，则轮回之总体在外；善于住处，则念想之因空虚；善于去处，则断轮回与涅槃之关联。其要诀在于，知心无有，则轮回与涅槃之根基空虚；知消失之处，则与任何因缘之利害无关；知空虚，则轮回与涅槃二者同时止息。知之消失，乃突如其来；突如其来之消失，则不为任何事物所染。消失之因自净，故从执着境之自性中解脱。不住于消失之时，故于不定之诸方清净。消失本身即是自解脱，故不依赖于其他对治。所托之处乃六要诀，解脱之方式乃四，此十者使一人完全成熟并解脱。心之流动各异，以及智慧空性，乃是言思之外，此二者之差别，乃是显示之目标，即从第三者中归纳为二而显示。智者以珍珠解释沙砾，此乃第三。