English
What to do? If that is the case, if the desires of each vehicle are the nature of mind, then just as the mind enters different objects, the Dharma-nature should also enter. If it enters, then there is no concealment in being the Dharma-nature; if it does not enter, then the vow of one's own words that "mind is the Dharma-nature" is broken. If it is said that mind does not arise, therefore it becomes the Dharma-nature, then just as the mind spreads to different objects and pervades all objects such as the five senses, the Dharma-nature should also pervade. If it is said that that object itself is the Dharma-nature, then why? If it is said that the object has no self-nature, then it is obvious. In that case, in either the Dharma-nature or the object, it is not appropriate to consider mind and Dharma-nature as dualistic. If they become dualistic in that way, then one's own mind will also arise from another, because the arising of another from another will become endless. It is not like that; mind arises from wind, and from mind arises conceptualization. Conceptualization gives rise to the fruits of samsara, and how can it be said that this is not reasonable? The initial propelling of wind casts one into the three realms from impure karma. Even now, the connection of body and mind is maintained by wind, and in the end, in the lower realms and so on, wind, riding on conceptualization, moves, thereby creating various karmas of samsara. When the wind is exhausted, whatever past karma there is becomes the Dharma-nature. Knowing that memory is self-purifying, from then on, wind is merely movement, and it is liberated into the Dharma-nature. If one does not understand that that very movement vanishes on its own, because there is no essential point, there is nothing other than the nature of delusion. Thus, relying on the third general meaning, the words of supreme distinction, the way of surpassing other vehicles is shown, and it is shown in three inner meanings. Now, the fourth general meaning, liberation from being bound by view and meditation, is shown through four branch meanings. First, the measure of view and meditation without effort is shown: By looking, the basis for seeing the essential points of difference, whether internal or external, is found by one's own mind; this is the Dharma-nature that transcends view. Samsara is long, and so on, is clear in the text. The first inner meaning. Now, the second inner meaning, liberation by releasing the mind-nature that cannot be meditated upon, is shown: If one puts down the activities and actions of the mind, without meditating by measuring with the mind, then that itself is the mind that is liberated. Why would one's own desires for view and meditation bind that mind? The Dharma's
Chinese
也因此将（众生）牵引入三界。轮回之事也只是将（众生）牵引入三界而已。例如，绳索和金索在束缚方面是相同的。因此，对于心而言，由于它远离了能动和所动的边际，所以无论做什么样的造作都会被束缚。因此，唯一的、远离多重戏论的心性，在《解脱》等论典中已阐明。第二个内涵结束。 现在是第三个内涵，通过了解一个而使一切解脱，并带有回遮的指示：通过了解一个念头突然消失，轮回和涅槃都将在法性中解脱，这是上师口诀的要点，通过殊胜的方便而解脱。也就是说，由于共同的乘（小乘）认为轮回和涅槃都是真实的，所以如果不了解一个念头突然消失的真正之处，那么轮回和涅槃都无法把握。心中所见皆止息等等四句在论典中已阐明。第三个内涵结束。 现在是第四个内涵，对无有之法性进行重复和指示：无有见解等等四句在论典中已阐明，并确信于心，是进入三界的根本。其聚集是忆念、心、思维和分别，它们都包含在意的范畴中，由此产生烦恼。通过认识到其消失之处而使之止息，即从空性自身空性中解脱。因此，轮回和涅槃的一切法都无一不是从自身产生的，那么依赖于他者又是谁的智慧呢？因此，被称为自生大自在。因此，你是什么，不是从我自生的智慧中产生的？这样，外境的显现和念头也都是自解脱的。因此，无有从他者产生的法，直接见到就是自己的要点。奇妙稀有，清净是心，证悟是显现。这两者的种子是各种各样的动摇。它们的消失就像突然的计算一样，是完全断绝。也就是说，从口中呼出气息，感觉的分别之门就会关闭。从意中产生风，从风中产生念头，从念头中产生外境的显现，这三者是真实的。再次，无论出现什么带有显现的念头，都从外向内被风引导，隐藏在喉咙之下。通过压制它们，外境显现的联系就被切断。如果从口中自己吞食，就会被束缚。
English
Thus, it also leads beings into the three realms. The activities of samsara only lead beings into the three realms. For example, a rope and a golden rope are the same in terms of binding. Therefore, for the mind, since it is free from the extremes of action and agent, whatever fabrication arises is binding. Therefore, the very nature of mind, which is single and free from the proliferation of multiplicity, is clarified in texts such as "Letting Go." The second meaning is complete. Now, the third meaning is the teaching that liberation of all comes from knowing one, along with refutation: By knowing that a single thought suddenly vanishes, all of samsara and nirvana are liberated into dharmata, which is liberation through the excellent means of the essential points of the guru's words. That is, because the common vehicle (Hinayana) considers all of samsara and nirvana to be real, if one does not know the true place where a single thought suddenly vanishes, then neither samsara nor nirvana can be grasped. "Whatever is seen by the mind ceases," etc., the four lines are clarified in the text. The third meaning is complete. Now, the fourth meaning is the teaching of repetition with respect to the nature of non-existence: "Without view," etc., the four lines are clarified in the text, and conviction arises in the mind, which is the basis for entering the three realms. Its aggregation is memory, mind, thought, and conception, which are all contained within the realm of mind, from which afflictions arise. By recognizing the place of their disappearance, they are exhausted, which is liberation from emptiness itself into the place of liberation. Therefore, since all the dharmas of samsara and nirvana arise from oneself, whose intelligence is it to rely on others? Therefore, it is called the Great Self-Arisen Lord. Therefore, what are you, who did not arise from my self-arisen wisdom? Thus, all external appearances and thoughts are self-liberated. Therefore, the dharma that does not arise from another is the key point of seeing directly for oneself. Wonderful and amazing, purification is mind, realization is appearance. The seed of these two is the movement of various kinds. Their disappearance, like a sudden calculation, is completely cut off. That is, by exhaling air from the mouth, the door of conceptualization of feeling closes. The arising of wind from mind, thought from wind, and the appearance of external objects from thought, these three are true. Again, whatever thought arises with appearance is led by the wind from the outside in, hidden below the throat. By suppressing them, the connection of external appearances is cut off. If one eats it oneself from the mouth, one is bound.
Chinese
第六点阐述了心的分类。此处通过五个要点来阐述：第一，通过见修行来阐述要点；第二，阐述依靠普遍的象征意义的口诀，三界同时解脱；第三，阐述自解脱的要点，无论做什么样的改造，都无法超越法性；第四，将种姓与理性结合，阐述轮回与涅槃的颠倒；第五，阐述通过特殊的力量，轮回与涅槃同时解脱。其中，第一个要点是简要地阐述通过见修的要点，通过三个分支要点来阐述，首先是阐述错乱的自性之基础。也就是说，最初法性空性的遍及显现自发显现，从中，名为“色彩极其美丽”的风的推动向外扩散，从中，转变为名为“汇集各种念头”的念想之风，从中，所有无色界的众生都从那个风中产生，这是因为念想的业力积累在内心而产生的。也就是说，最初没有从微细和粗大的元素中产生的身体，是意识消散后变成身体的。从那之中显现为色法，这个显现也是最初从不存在的空性中显现为无色之身的要点。现在的身体由微细和粗大的元素组成，对于这个身体来说，最初没有原因，所以没有思维的基础。中间没有条件，所以没有心执着的地方，因此自性清净。因此，将五蕴抛弃在元素精华的要点上，将十八界安住在未生未灭的状态中。十二处一个生起一个灭亡，安住在没有这种现象的状态中，就能解脱。特别是，上师教导说，身体、语言和意念不做作，将心安住在本真的状态中，保持长久。那么，这是教导谁呢？这是教导文殊亲友。后来，上师教导弟子。那么，如何安住呢？因为依靠远离身体、语言和意念的活动，所以将心安住在基础上就能解脱。以上阐述了第一个内在意义。现在阐述第二个内在意义，简要地阐述行为的特征，并带有比喻。所谓行为，不是指世俗的活动等等，而是指佛法的行为。
English
The sixth point explains the classification of mind. Here, it is explained through five key points: First, explaining the essential points through view and meditation; Second, explaining that relying on the pervasive symbolic meaning of the oral instructions, the three realms are liberated simultaneously; Third, explaining the key point of self-liberation, stating that no matter what kind of modification is done, there is no escape from the nature of reality; Fourth, combining lineage with reason, explaining the reversal of samsara and nirvana; Fifth, explaining that through special power, samsara and nirvana are liberated simultaneously. Among these, the first key point is to briefly explain the essential points through view and meditation, which is explained through three branch points, the first of which is to explain the basis of the nature of delusion. That is, initially, the pervasive appearance of the emptiness of reality spontaneously arises, from which the wind called "color extremely beautiful" spreads outward, from which it transforms into the wind of thought called "collecting various thoughts," from which all sentient beings of the formless realm are born from that wind, which is caused by the accumulation of the karma of thought in the mind. That is, initially, the body that does not arise from subtle and coarse elements is what becomes the body after the consciousness dissolves. From that, what appears as form is also initially the key point of appearing as a formless body from non-existent emptiness. The current body is composed of subtle and coarse elements, and for this body, initially there is no cause, so there is no basis for thought. In the middle, there are no conditions, so there is no place for the mind to cling to, therefore it is naturally pure. Therefore, abandoning the five aggregates on the essential point of the elements, placing the eighteen realms in a state of unborn and unceasing. The twelve sources, one arising and one ceasing, are liberated by placing them in a state where this phenomenon does not exist. In particular, the master teaches that the body, speech, and mind should not be artificial, and the mind should be placed in its true state and maintained for a long time. So, who is this taught to? This is taught to Manjushri Mitra. Later, the master teaches the disciples. So, how is it placed? Because it relies on being separated from the activities of body, speech, and mind, liberation is achieved by placing the mind on the basis. The above explains the first inner meaning. Now, the second inner meaning is explained, briefly explaining the characteristics of behavior, with metaphors. The so-called behavior does not refer to worldly activities, etc., but to the behavior of the Dharma.
Chinese
总括来说，用词语表达的是：圣洁之人以上，从轮回中解脱出来，想要从轮回中解脱出来，具有大圆满法器之种性者，不执着于显现，不带任何执念地修行。例如，就像疯子一样，做出各种毫无关联的行为。行走和居住不受阻碍，对于事物等物质没有丝毫执着，瑜伽士们也应该这样做。想要行走时就行走，想要居住时就居住，不要让任何人知道你的行踪。这自然而然地发生，即使没有发生，也要特意去做。这样做，瑜伽士的身体就会变得自然而然，无需费力。这样一来，瑜伽士的五根自然而然地运作，六识也无法阻止。以上阐述了第二个要点。现在，第三个要点是通过比喻、象征和方法这三者来获得解脱。如果有人对词语充满信心，等等，用八个诗句来阐述，这在正文中很清楚。这些概括起来的第一个要点，是将特殊的见修行果的关键分为三个方面来阐述。现在，概括起来的第二个要点，是依靠普遍的象征意义的口诀，在同一时刻从三界中获得解脱。为了阐述这一点，首先阐述三个分支要点，即依靠比喻来确定事物的本性。远离行为等等，这些都在阐述。行为是业，是念头，是身语。远离这些，例如，就像在色究竟天的天子被甘露麻醉时，身语的行为停止，不会从一个地方移动一样。同样，瑜伽士也应该放下行为。如果依靠寂静的地方，身心就会远离散乱，不会产生任何关于轮回和涅槃的念头。平等地了解众生，就像夜叉手持棍棒，名叫极度施予，他有一个儿子名叫完全信施。他找到了掉落的天人的如意宝珠，心中非常高兴，心想：我要平等地利益一切众生。他生起了这样的念头，不分敌友亲疏，利益一切众生。凭借这种力量，他的身语意都产生了特殊的快乐。同样，瑜伽士也应该从大慈悲心中发起，心