Chinese
至于为了目的，个人的伟大之处在于：通过要点解脱的口诀，对于一位具备所有特征的上师，以及一位具有信心的弟子，可以在同一时间获得解脱。弟子是适合作为自性大圆满的容器，并且通过先前的修习，能够引发事业。自性是指念头微弱，执着微小，并且慷慨大方。修习的功德有十一种：具有信心的弟子对轮回感到厌离，具有精进并且能够布施，恭敬上师并且具有誓言，完全断除虚伪和狡诈，重视恩情，没有傲慢和自大，断除非法的行为。这是通过修习所获得的弟子的特征，通过这十一种特征，必定能够产生菩提的种子。正如《大庄严经》中所说。对于具备这十一种修习的特征，或者具备自性的特征的人，应该传授通过要点解脱的口诀。甚深且意义重大的名称，在名称的场合中进行阐述，即阐述心的本质、词义消失之处，以及消失的时间等等。通过简要的口诀的伟大之处来指示章节的目标是：伟大的导师极喜金刚与真正的佛陀无二无别，他所著的关于心的六种目标的口诀分为两种：为了让所有根器敏锐的人能够立即证悟，因此阐述了名称；为了让根器迟钝的人能够逐渐证悟，因此是口诀的论典。论典分为六个部分：第一，通过六个简要的词语来确定想法；第二，通过斩断念头的剃刀来否定生起感觉的门；第三，通过十种知识的交付来阐述心和智慧的区别；第四，通过自身安住的运转之轮来阐述轮回的生起方式；第五，通过六种次第来区分心的自身过患；第六，通过六种持续运转的方式来阐述心的自性。其中，阐述名称是指：对于个人的三种智慧层次有三种意图。为了让根器上等的人仅仅依靠声音、意义和词语就能证悟，因此阐述了名称、声音的转变和存在方式。对于轮回和涅槃的象征性
English
As for the greatness of the individual for the purpose, it is that through the key to liberation, for a lama who possesses all the characteristics, and a disciple who possesses faith, liberation can be attained at the same time. The disciple is suitable as a vessel for the Great Perfection of self-nature, and through previous practice, is able to initiate activities. Self-nature refers to having weak thoughts, small attachments, and being generous. There are eleven qualities of practice: a faithful disciple is disgusted with samsara, possesses diligence and is able to give, respects the lama and has vows, completely abandons hypocrisy and deceit, values kindness, has no arrogance or pride, and abandons unlawful actions. These are the characteristics of a disciple acquired through practice, and through these eleven characteristics, the seed of Bodhi will definitely be produced. As stated in the Great Array Sutra. For those who possess these eleven characteristics of practice, or possess the characteristics of self-nature, this key to liberation should be taught. The profound and meaningful name is explained in the context of the name, that is, explaining the essence of the mind, the place where the meaning of words disappears, and the time of disappearance, and so on. The purpose of indicating the goal of the chapter through the greatness of the concise instructions is: The great teacher Garab Dorje is no different from the true Buddha, and the instructions on the six objects of the mind he composed are divided into two types: In order to enable all those with sharp faculties to realize immediately, the name is explained; in order to enable those with dull faculties to realize gradually, it is the treatise on the instructions. The treatise is divided into six parts: first, to identify the thought through six concise words; second, to negate the door of arising feelings through the razor that cuts off thoughts; third, to explain the difference between mind and wisdom through the ten entrustments of knowledge; fourth, to explain the arising of samsara through the wheel of activity that abides in itself; fifth, to distinguish the self-defects of the mind through six stages; and sixth, to explain the self-nature of the mind through six ways of continuous operation. Among them, explaining the name refers to: there are three intentions for the three levels of intelligence of the individual. In order to enable those with superior faculties to realize by relying solely on sound, meaning, and words, the name, the transformation of sound, and the mode of existence are explained. For the symbolic
Chinese
为了让中等根器者能够理解，展示了名称符号的转变；为了让下等根器者能够通过依靠事物自身的体性来理解，展示了名称意义转变的口诀结合。其中，事物本性的心性，由于没有道路的觉知，因此没有先前未曾生起的关键而产生迷惑之名。现在，由于迷惑不真实的关键，现在不住于生起，各种不同的分别念自然消逝。由于后来不可能生起的关键，轮回本身从一开始就解脱，因此称为字母“སྭ་”。因此，流动自然消逝，诸法在耗尽之处耗尽。如此这般的实相事物之存在方式，依赖于能够触及的见地。精通以空性见地耗尽的方式，精通以解脱见地耗尽的时间，精通以脱离见地耗尽的程度，因此，当念头自行返回时，那三时也未超出法界空性一味的轮转，因此，“ཚ་”是自然耗尽而生起的。那本身，无明自住、自显、自解脱，因此“དུ་”是超越的。无明等一切烦恼，未超出自然解脱一味的轮转。那也是依靠从基础自生的智慧来理解，因此是字母“པེ་”。以空性智慧，相的念头自然耗尽。智慧本身从显现的方面来说，显现声音的诸法全部自然解脱。从智慧安住的方面来说，理解为自生自显。那也是在空性耗尽的状态中念诵“ལ་”，因此“ལ་”是不住的，不是实有，在一切中显现，因此是限度。如此这般的意义，依靠众生的身体来理解，因此称为字母“ན་”。那也是心性本初没有被业和习气所染的关键，因此断除了分别念习气的身体的血肉。心性空性中没有形成次第相状的颜色，因此断除了智慧幻化身体的血肉。心性放松，超越过失和功德，因此断除了珍宝秘密身体的血肉。最终不住于身体，如果知道色之如来藏，就会知道一切法的要点和扩展。那也是因为心性是未造作的基础，因此是能作
English
In order for those of middling faculties to understand, the transformation of name symbols is shown; in order for those of the lowest faculties to understand by relying on the essence of things themselves, the oral instructions combined with the transformation of name meanings are shown. Among them, the mind-essence of the nature of things, because there is no awareness of the path, has no name of delusion due to the key of not having been born before. Now, because of the key that delusion is not true, it does not abide in being born now. The various different thoughts themselves vanish on their own. Because of the key that later birth is impossible, samsara itself is liberated from the very beginning, therefore it is called the letter "སྭ་". Therefore, because movement vanishes on its own, dharmas are exhausted where they are exhausted. Such a state of affairs, the way things are, depends on a view that can be touched. Being skilled in the way of exhaustion through the view of emptiness, being skilled in the time of exhaustion through the view of liberation, and being skilled in the extent of exhaustion through the view of detachment, therefore, when thoughts return on their own, those three times also do not go beyond the wheel of the single sphere of emptiness of the dharmadhatu, therefore, "ཚ་" arises as self-exhaustion. That itself, ignorance self-abiding, self-arising, self-liberating, therefore "དུ་" is transcendence. All afflictions, such as ignorance, do not go beyond the wheel of single self-liberation. That is also understood by relying on the wisdom that arises from the ground itself, therefore it is the letter "པེ་". With the wisdom of emptiness, the thoughts of signs are self-exhausted. From the aspect of the wisdom itself being clear, all the dharmas of appearance and sound are self-liberated. From the aspect of the wisdom abiding, it is understood as self-born and self-arising. That is also because "ལ་" is recited in the state of emptiness being exhausted, therefore "ལ་" is non-abiding, not real, appearing in everything, therefore it is a limit. Such a meaning is understood by relying on the bodies of beings, therefore it is called the letter "ན་". That is also because the key that the original mind-essence is not stained by karma and habitual tendencies, therefore it cuts off the flesh and blood of the body of habitual tendencies of thoughts. Because there is no formation of colors of sequential signs in the emptiness of mind-essence, therefore it cuts off the flesh and blood of the illusory body of wisdom. Because the mind-essence is relaxed, transcending faults and qualities, therefore it cuts off the flesh and blood of the precious secret body. Finally, because it does not abide in the body, if one knows the tathagatagarbha of form, one will know the essence and expansion of all dharmas. That is also because the mind-essence is the unconditioned basis, therefore it is the agent
Chinese
并且超越了努力。因为这是不改变的道路，所以超越了行进和修习。因为是不被玷污的果实，所以超越了希望、恐惧、否定和肯定。嘛，意思是最初的基中，心性融入，轮涅同时停止，因此三界没有眼睛。指示象征的转变是：一般来说，所有法都是通过象征来推断的，不可能存在没有通过象征来理解的法。通过自性的象征，轮回在同一时刻显现为法性。通过言语的象征，确定了诸法的名称和含义。通过行动和指示的象征，在相续中产生证悟。因此，所有显现和声音的法都通过象征来推断。藏语也通过象征来推断，因此，一切都解脱为象征意义的口诀。结合意义转变的口诀是：心，意思是：要知道本体、定义、分类、消失的方式、消失的时间、消失的地点和耗尽的特征这七个方面。其中，心的本体是从存在进入，进入而遍及，遍及而耗尽。定义是，心中所想的是轮回和涅槃，因此称为心。心中所想的是不同的运动和各种念头。心中所想的原因是为了轮回和涅槃的进入。例如，心中所想的是帝释天的儿子善臂想着财富一样，因此称为心。分类将在下面说明。消失的方式是，不同的念头是突发的，因此，它们突发地消失，不被业和习气所染污，因为心性是空性的，本体超越了识别。就像从虚空中突发地出现云朵等，又突发地消失一样，没有方向和痕迹，因此就像没有被沾染一样。消失的时间是在前后念之间认识的时刻消失，因此，不留在先前执着的习气上，这是身心没有关联的关键。现在习气在自身消失，这是脱离业和异熟的关键。未来产生的习气在耗尽的地方耗尽，这是不退转于三界的关键。例如，就像海洋的蒸汽消失一样消失。消失的地点是在前后显现之间消失，从而区分心和意识。在前后知识之间消失，从而区分母智和子智。
English
And beyond effort. Since it is the path of non-transformation, it transcends traversing and practice. Since it is the unadulterated fruit, it transcends hope, fear, negation, and affirmation. Ma, meaning that in the initial ground, mind itself dissolves, and samsara and nirvana cease simultaneously, therefore the three realms are without eyes. Indicating the transformation of symbols is: In general, all dharmas are inferred through symbols, and it is impossible for there to be dharmas that are not understood through symbols. Through the symbol of self-nature, samsara appears as dharmata in a single moment. Through the symbol of speech, the names and meanings of all dharmas are determined. Through the symbol of action and instruction, realization is generated in the continuum. Therefore, all phenomena of appearance and sound are also inferred through symbols. The Tibetan language is also inferred through symbols, therefore, everything is liberated into the oral instructions of symbolic meaning. Combining the oral instructions of meaning transformation is: Mind, meaning: One should know the seven aspects of essence, definition, classification, manner of vanishing, time of vanishing, place of vanishing, and characteristic of exhaustion. Among these, the essence of mind is that it pervades from abiding to entering, and it exhausts by pervading. The definition is that whatever one thinks of is samsara and nirvana, therefore it is called mind. What one thinks of are different movements and various thoughts. The reason for thinking is for the sake of entering samsara and nirvana. For example, how one thinks is like Indra's son, Hand-Good, thinking of wealth, therefore it is called mind. The classification will be explained below. The manner of vanishing is that different thoughts are sudden, therefore, they vanish suddenly and are not stained by karma and habitual tendencies, because the nature of mind is emptiness, and the essence transcends identification. Just as clouds and so on arise suddenly from the sky and vanish suddenly, without direction or trace, therefore it is like being unstained. The time of vanishing is when it vanishes at the moment of recognition between prior and subsequent thoughts, therefore, it does not remain on the habitual tendencies of previous attachment, this is the key point that body and mind are unrelated. The present habitual tendencies vanish in their own place, this is the key point of being separated from karma and maturation. The habitual tendencies that arise later exhaust at the place of exhaustion, this is the key point of not reverting to the three realms. For example, it vanishes like the manner of ocean vapor vanishing. The place of vanishing is that it vanishes between prior and subsequent appearances, thereby distinguishing mind and consciousness. It vanishes between prior and subsequent knowledge, thereby distinguishing mother wisdom and son wisdom.