English
The words of those extreme teachers do not benefit enlightenment, because they have become mere words, and attachment has not been released, so there is no benefit. Nor is there any harm in them, because those words are only names and have not been truly established. If one could be liberated simply by knowing those words, then teaching a child who knows how to speak would lead to liberation, but it does not. If one could be liberated by wearing them, then putting them around the necks of animals and the like should also lead to liberation, but it certainly does not. If one could liberate oneself, then books would be liberated, and there would be no benefit to people. If one could be liberated by reciting, then simply reading medical books to a patient would lead to liberation, but it does not benefit the patient. For example, to a person afflicted with jaundice, who sees a white conch as yellow, even if you tell him, "Your eyes are mistaken, the white conch appears yellow," he only thinks that his eyes are mistaken, but the clinging to the belief that the yellow color is real does not disappear. Similarly, even if one refutes with the logic and reasoning of philosophical tenets, it is impossible to turn away from delusion. For example, for a person with jaundice, a skilled doctor does not need to explain in words, but opens the eyes with an eye probe and applies eye medicine, just as one clearly sees the white conch. Similarly, a qualified lama, without needing to elaborate in words, simply points out the key point, and the person with the highest faculties is liberated in the first instant, the person with medium faculties is liberated in the second instant by relying on understanding after the key point is pointed out, and even the person with the lowest faculties is certain to be liberated in the third instant by relying on understanding and realization. Therefore, one does not transmigrate in the three realms. Furthermore, for such a key point, even for those with sharp faculties and intelligence, there is no need to know it because there are not many terms in words, so it is not helpful. Even if the key point is pointed out to those with dull faculties, it is impossible not to understand. Therefore, for the key point without verbal speculation, if one hears it but does not generate it in one's own mindstream, or does not act accordingly, similarly, if one thinks but does not combine it with meaning, and if one meditates but does not generate the experience of the nature of reality in one's mindstream, if one knowingly does not associate with these but engages in worldly activities, it will instead become a cause for falling into the lower realms, so it is not helpful. Furthermore, if this key point is pointed out, even someone who has committed the five heinous crimes cannot possibly not be liberated, and if it is not pointed out, even if one practices the six perfections
Chinese
即使是行善，也无法从三界中解脱。积累善业没有益处。上师开示了这个要点，如果不从中解脱是不可能的。因为恶行无法造成伤害的要点。无论做什么样的善行，除了束缚自己的心之外，没有任何其他作用。此外，九乘次第的法对成佛没有任何帮助或损害。因为它们没有要点，是用意识去推测并执着于其后的见解和修行的要点。在没有益处的基础上，反而会遮蔽诸佛的功德、方便和智慧。那么，这些经书和书本就没有必要了吗？进入这个坛城只是道路的阶梯，除此之外没有其他益处。此外，如果觉性之智慧本身不是智慧的行境，那是因为它与意识的各种念头混杂在一起的缘故。如此，身体也是如此。《智慧若能分析，则无法找到蕴的深处。》因此，关键在于，仅仅通过感官的眼睛看到就能确定。例如，就像以前认识的人，后来仅仅看到就能认出来一样，不需要确定其特征。因此，当用意识去推测那些宗派随心所欲宣说的法时，除了再次束缚于三界之外，没有任何益处。也就是说，如果不开示那个要点，那么善行对从三界中解脱没有任何帮助。因为了解那个要点，罪恶在任何地方都无法造成伤害的要点。无论身语意做出什么样的努力，一切都会变成痛苦，对从三界中解脱没有任何帮助。此外，如果认为密咒的三身和五智是果，那么这是在道上修持增长的显现的要点。也就是说，希望获得法身、报身、化身三身，被自己的相续所束缚，这本身就无法超越三界。如此，第一个支分之义，依靠七个特殊的词语，显示了将其他乘置于悬崖之上。现在，第二个内涵，显示了大圆满远离作为的要点，没有任何需要抛弃的东西。因为安乐和痛苦二者在自性平等的层面上，原因没有分别地一致，所以安乐无法获得，痛苦也
English
Even if one practices virtue, one cannot be liberated from the three realms. Accumulating good karma is of no benefit. The Lama has pointed out this key point, and it is impossible not to be liberated from it. Because of the key point that evil deeds cannot cause harm. No matter what virtuous actions are performed, there is nothing other than binding one's own mind. Furthermore, the teachings of the nine vehicles have no benefit or harm for attaining Buddhahood. Because they have no key point, they are the key point of views and meditations that are speculated by the mind and adhered to thereafter. On top of being unhelpful, they further obscure the qualities, skillful means, and wisdom of the Buddhas. So, are these scriptures and books unnecessary? Entering this mandala is only a stepping stone on the path, and there is no other benefit. Furthermore, if the wisdom of awareness itself is not the object of wisdom, it is because it is mixed with various thoughts of consciousness. Thus, it is also the case with the body. "If wisdom analyzes, it cannot find the depths of the aggregates." Therefore, the key is that it is determined merely by seeing with the sense organ of the eye. For example, just as one recognizes a person one has known before merely by seeing them, it is not necessary to determine their characteristics. Therefore, when one speculates with the mind on the doctrines that sectarianism speaks of arbitrarily, there is no benefit other than binding oneself to the three realms again. That is to say, if that key point is not shown, then virtue does not help to liberate from the three realms. Because understanding that key point, the key point that sin cannot cause harm anywhere. No matter what efforts are made by body, speech, and mind, everything will turn into suffering, and there will be no benefit for liberation from the three realms. Furthermore, if one considers the three kayas and five wisdoms of mantra as the result, then this is the key point that it is a manifestation of increasing experience on the path. That is to say, hoping to attain the three kayas of Dharmakaya, Sambhogakaya, and Nirmanakaya, being bound by one's own continuum, one cannot transcend the three realms. Thus, the meaning of the first branch, relying on seven special words, shows that other vehicles are placed on a precipice. Now, the second inner meaning shows that the key point of Dzogchen is free from activity, and there is nothing to be abandoned. Because happiness and suffering are equal in their own nature, and the causes are inseparably united, happiness cannot be attained, and suffering also
Chinese
经续的导师吉祥金刚藏说道，无需舍弃。这是依于导师本人的教言。贪欲等六个词语在经文中已阐明。这样的见地，以善行消除身语的痛苦，从而消除罪业成熟的两种因。如何消除呢？因为行善没有意愿，所以罪业也自然消除。这是使轮回与涅槃都穷尽的因。将自心安住在本初状态，使其自性不加改造，不增不减，安住在任何显现的境上。破除了境上的境之分别念，从而使显现与觉性具足法性。对此，视修与我执一同消散，显现于显现之上，法性增长。觉性或流动或变化之上，没有比这更甚的毁灭之友。因此，认识到心的根本——念头是暂时的，就能阻止其后不再生起。如此认识，就能摧毁意念所执之法，从而认识到生命消逝之地。一旦证悟并认识到此，就不会再堕入三界。如是，第二个内涵，即大圆满无为，没有任何取舍，已经阐明。现在，第三个内涵，以理证成立并驳斥对心的分别念的剖析，阐明如下：因为成立者认为念识显现为多种多样，念识存在于错乱的心中，那么，为何认为经过考察的事物能从数量之法中轻易产生呢？心是念头分别的错乱显现，如果念头分别如闪电般存在，那么心也应该被认为是法性或安乐。这是不合理的。如果念头分别的流动如其自身般消失，那么从心中产生的安乐也会消失，如果念头分别不消失，那么安乐就不可能从心中产生。找不到不是念头分别的心，如果找到，就无法避免心成为实有的过失。如果说心没有生起，那么从没有生起中产生安乐是不合理的，如果说心本身就是法性，那么，由于念识的消失，心的体性也消失了，因此，即使只是心的名称，在所知中也无法成立，所以说心是法性
English
The master of the tantras, glorious Vajradhara, said, "Without abandoning." This relies on the words of the master himself. The six words, such as desire, are clear in the text. Such a view eliminates the suffering of body and speech through virtue, thereby eliminating both causes of the maturation of sin. How does it eliminate? Because there is no desire for virtuous action, sin is also naturally eliminated. This is the cause for exhausting both samsara and nirvana. Letting the mind rest in its original state, its nature uncorrected, neither increasing nor decreasing, placing it on whatever appears. By destroying the conceptualization of objects on objects, appearance and awareness are endowed with dharmata. Thereupon, view and meditation, along with self-grasping, are dispelled. Appearance expands as dharmata upon appearance. There is no greater friend of destruction than this upon awareness, movement, or change. Therefore, knowing the root of the mind—thoughts—to be momentary, one prevents them from arising later. Knowing this, one destroys the phenomena apprehended by the mind, thereby recognizing the place where life vanishes. Once one realizes and recognizes this, there is no return to the three realms. Thus, the second meaning, the great perfection of non-action, without any acceptance or rejection, has been explained. Now, the third meaning, the refutation of the analysis of mental concepts, established by logical reasoning, is explained as follows: Because the establisher claims that memory-consciousness appears in various ways, and memory-consciousness resides in the deluded mind, why do they think that examined things easily arise from the dharma of number? Since the mind arises as a delusion of thoughts and concepts, if thoughts and concepts exist like lightning, then the mind should also be considered dharmata or bliss. This is unreasonable. If the movement of thoughts and concepts vanishes as it is, then the bliss arising from the mind will also vanish. If thoughts and concepts do not vanish, then bliss cannot arise from the mind. A mind that is not thoughts and concepts cannot be found by searching. If it is found, the fault of the mind becoming substantial cannot be avoided. If it is said that the mind has no arising, then it is unreasonable for bliss to arise from no arising. If it is said that the mind itself is dharmata, then, because of the vanishing of memory-consciousness, the nature of the mind is empty. Therefore, even just the name of the mind cannot be established in what is to be known. Therefore, saying that the mind is dharmata
Chinese
怎么办呢？如果这样，各个乘的意愿是心性的话，就像心识进入不同的对境一样，法性也应该进入。如果进入，那么法性就没有任何隐瞒；如果不进入，那么“心是法性”的自己的誓言就违背了。如果说心没有生起，所以成为法性，那么就像心识散布到不同的对境，并且遍及五门等所有对境一样，法性也应该遍及。如果说那个对境本身就是法性，那么为什么呢？如果说对境没有自性，那么这是显而易见的。这样一来，无论在法性和对境的哪个方面，都不应该将心和法性视为二元对立。如果这样二元对立，那么自己的心也会从他者产生，因为从他者产生他者会变成无穷无尽。不是这样的，从风产生心，从心产生分别。分别产生了轮回的果报，这怎么能说不合理呢？最初的风的推动，从不净的业力投向三界。现在也是，身心的联系由风来维系，最后也是，在恶趣等等之中，风上乘着分别而变动，从而造作各种轮回的业。风耗尽时，无论过去是什么业，都会变成法性。知道忆念自身清净，从那以后，风只是流动而已，在法性中解脱。如果不明白那流动自身消逝，因为没有要点，所以除了是迷惑的自性之外，什么也没有。这样，依靠第三个总义，殊胜的词句，从其他乘中显示出超胜的方式，分为三个内涵来显示。现在，第四个总义，通过见修行从束缚中解脱出来，通过四个支分义来显示，首先是显示见修行没有勤奋的程度：通过观察，无论内外，自己的心找到了看到差别要点的基础，这就是超越见解的法性。轮回长久等等，在经文中很清楚。第一个内涵。现在，第二个内涵，通过放松无法修习的心性来显示解脱：如果放下头脑的活动和作用，不以头脑来衡量修习，那么那个自身就是解脱的心。为什么自己的见修行意愿会束缚那个心呢？法的