English
There are three meanings: First, realizing the nature of reality, showing the basis of its own characteristics; second, showing that nothing can be liberated by the characteristic of the disappearance of the nature of reality; and third, irreversibly showing the self-characteristic of the teachings with examples, etc. Therefore, the first general meaning is to realize the nature of reality, showing the basis of its own characteristics, which is shown by three branch meanings. First, it shows the oral instructions and advice with special importance, as shown by "Thus showing the way of descent," etc. Therefore, the lama should understand the way the Dharma descends and introduce it. Although there are many ways to introduce it, here it will be shown to introduce based on the key points of the meaning of no meditation and the place where thoughts disappear. In addition, if you encounter obstacles in this practice, combine the appearing lamp with the recitation text. Now, understand "Entering the Sacred Meaning" through ten verses. Now, secondly, it shows the way and method of liberation by relaxing the mind. For those who have the lineage of the Buddhas of the three times of the past, present, and future, this symbolizes a connection. Being connected with the lama is called "the child of the fortunate mind." Adjust the body to a comfortable state and relax. Because putting consciousness in the key point of relaxation and forgetting is correct, it is called "self-born." "Self-born" means relaxing and forgetting without changing the mind, thereby stopping the flow of the door of memory and various thoughts through the blessing of the lama. This is the second. Now, third, it shows placing the lama's oral instructions at the key point, accompanied by the lama's teachings. If the mind falls into various thoughts, then on the basis of not changing any appearing nature, put the senses in a natural state. Grasp with memory. Everything that arises from reason and unreason, such as consciousness, wisdom, and thought, disappears and stops at the same moment. Encouraged by the hint, the basis of the nature of reality beyond thought is obtained. By reciting the letter "A" in the mouth, the lama's blessing power appears in the mouth, thereby implanting it. Based on this, the fortunate one will inevitably give rise to the realization that "this is it," which symbolizes the meaning that the nature of mind does not exist naturally. The appearance of phenomena such as non-thought, speech, and throbbing is the power of nature. Therefore, on the basis of the existence of the fortunate one's mind, consciousness suddenly
Chinese
处于消逝之处，是表诠与意义二者无别地融合。对此，上师说，这来自于突发性的忆念和觉性的流动止息，所以，之后也不要超越于此。这是象征。如果觉性那样消逝，那么，这要将时间的消逝处布施于虚空。对于无心，象征着没有忆念和觉性。因此，心的根本从自身证悟，生起殊胜的把握。因此，从无心中怎么会产生这样的错乱呢？因为错乱本身就在错乱之上解脱，所以，这是心，那是境。这样，境心二者从自解脱中，没有其他的归属。这些就是第一个总义，法性于要处解脱，特别是为了显示自己的基础，而分为三个支分之义来显示。现在是第二个总义，对于以法性消逝的差别而没有解脱的任何事物，进行显示的七个支分之义的第一个。对于由渐进之智者们依赖不共之修习，而显示没有从法性中获取之处，由如果想要学习之人等来显示。如果渐进之智者们想要学习法性的意义，从风口向虚空向外抛出，从忆念消逝的界限了知而安住开始，通过认识，所有的突发性分别念都断绝了。对此，在所有时间里安住，对于自己的觉性，生起毫不思念的体验，这种既非是又非不是的衡量无法把握，会在自己的相续中显现。对此，通过恒常安住，心的各种不同的行径，连同气息一起止息，那么，那些是从哪里产生的呢？那是首先从身体的要处，身体跏趺坐或者舒适地，或者像狮子一样而产生的。那样做了之后，在心的要处，忆念和分别念自然消逝，断绝了自他的关联，是从自身产生的。因此，最终没有去往任何地方的处所，所以没有返回的危险。这是第一个。现在是第二个，以比喻来显示突发性地认识忆念和分别念。例如，天空中的云彩，出现是突发性的，消失也是突发性的，同样，各种各样的忆念和分别念，对于突发性的因缘，对谁也没有损害。天空
English
Being in the place of disappearance is the merging of expression and meaning, inseparably. To this, the Lama said, this arises from the exhaustion of sudden memory and the movement of awareness, so, afterwards, do not go beyond this. This is symbolic. If awareness goes like that, then, this should be given to the sky as the place of the passing of time. For the absence of mind, it symbolizes the absence of memory and awareness. Therefore, the root of mind is realized from oneself, giving rise to a special grasp. Therefore, how could such confusion arise from the absence of mind? Because confusion itself is liberated upon confusion, therefore, this is mind, that is object. Thus, the two, object and mind, from self-liberation, have no other belonging. These are the first general meaning, the Dharma-nature is liberated at the crucial point, especially to show one's own basis, it is shown by dividing into three branch meanings. Now is the second general meaning, for anything that is not liberated by the difference of the passing away of Dharma-nature, the first of the seven branch meanings is shown. For those with gradual intelligence, relying on uncommon practice, and showing that there is no place to take from Dharma-nature, it is shown by "if a person wants to learn" and so on. If those with gradual intelligence want to learn the meaning of Dharma-nature, throwing it outwards from the mouth of the wind into the sky, from the boundary of the passing away of memory, knowing and abiding, through recognition, all sudden thoughts are cut off. To this, abiding at all times, for one's own awareness, the experience of not thinking anything arises, this measure of neither being this nor not being this cannot be grasped, it will appear in one's own continuum. To this, through constant abiding, the various different actions of the mind, together with the breath, cease, then, where do those arise from? That is first from the crucial point of the body, the body in lotus posture or comfortably, or like a lion. After doing that, at the crucial point of the mind, memory and conceptualization naturally disappear, cutting off the connection of self and other, it arises from oneself. Therefore, ultimately there is no place to go anywhere, so there is no danger of returning. This is the first. Now is the second, showing the sudden recognition of memory and conceptualization with an example. For example, the clouds in the sky, appearing is sudden, and disappearing is also sudden, similarly, various kinds of memory and conceptualization, for sudden causes, do no harm to anyone. Sky
Chinese
就像天空没有云彩遮蔽一样。心中涌现的各种念头，就像容器上沾染污垢或灰尘一样。就像容器上的污垢不会带来损害或利益一样，事物的本性也不会产生利益或损害。这是因为它们是从突如其来的觉知中产生的。同样，记忆和智慧也是突然附着在身体上，因此没有利益或损害。就像容器上的污垢无法造成损害一样，念头和智慧的心也同样无法损害事物的本性。这是第二个内容。现在是第三个内容，即消失的特征，表明身体和心灵之间的联系已被切断。念头的自行消失，就像彩虹在空中绚丽多彩，却不知去向，自行消失在天空中一样。念头和显现是突如其来的，因此不知去向地消失了。仅仅知道这一点，就像从大海中升起的蒸汽一样，最终消失得无影无踪，就像各种念头纷至沓来，喧嚣而至，但它们像蒸汽一样自行消失，最初没有从哪里来的原因，最终没有去往何处的道路，中间没有在何处停留的依据。因此，有时看起来存在，有时看起来不存在的心，也与此相同。最初没有出现的地方，因此没有基础和根源。现在没有停留的地方，因此在原因和特征上都没有成立。最终没有去的地方，因此被称为无生、无法把握的心。这就像外道所认为的时间的流逝一样。仅仅知道心的根源不存在，而不是像神通或梦境一样，一定会消失。因此，念头不会产生任何利益或损害。因此，身体不是由产生作用的因素所产生的，因此心没有依据，即使观察也无法看到。心是空性的，与执着分离，因此身体不是由心产生的，因此没有联系，因为身体会被留下而离开。像这样，不存在的事物显现为幻觉的心，从不存在的进入中，像幻觉一样的身体也是无常的，因此就像幻觉一样。因此，就像幻觉欺骗幻觉一样，没有心的状态抓住了没有对象的境地。这是第三个内容，即消失的特征，表明身体和心灵之间的联系。现在是第四个内容，空性。
English
It is like the sky without clouds obscuring it. The various thoughts that arise in the mind are like dirt or dust accumulating on a vessel. Just as the dirt on a vessel does not bring harm or benefit, the nature of things does not produce benefit or harm. This is because they arise from sudden awareness. Similarly, memories and wisdom are suddenly attached to the body, so there is no benefit or harm. Just as dirt on a vessel cannot cause harm, the mind of thoughts and wisdom also cannot harm the nature of things. This is the second content. Now is the third content, the characteristic of vanishing, showing that the connection between body and mind has been severed. The self-vanishing of thoughts is like a rainbow appearing brilliantly in the sky, but disappearing into the sky without a trace. Thoughts and appearances are sudden, so they vanish without a trace. Just knowing this is like vapor rising from the great ocean, eventually vanishing without a trace. Just as various thoughts arise in a flurry, they vanish on their own like vapor. Initially, there is no cause for where they come from, and ultimately, there is no path to where they go. In the middle, there is no basis for where they stay. Therefore, the mind that sometimes appears to exist and sometimes appears not to exist is the same. Initially, there is no place of origin, so there is no basis or root. Now, there is no place to stay, so it is not established in terms of cause or characteristic. Ultimately, there is no place to go, so it is called the unborn, ungraspable mind. This is like the passing of time as perceived by outsiders. Just knowing that the root of the mind does not exist, rather than like magic or a dream, it will surely vanish. Therefore, thoughts do not produce any benefit or harm. Therefore, the body is not produced by the factors that produce action, so the mind has no basis and cannot be seen even when observed. The mind is emptiness, separate from attachment, so the body is not produced by the mind, so there is no connection, because the body will be left behind and depart. In this way, the non-existent appears as the illusory mind. From the entry of the non-existent, the illusory body is also impermanent, so it is like an illusion. Therefore, just as an illusion deceives an illusion, the state of no-mind grasps the state of no-object. This is the third content, the characteristic of vanishing, showing the connection between body and mind. Now is the fourth content, emptiness.
Chinese
关于以譬喻阐释自知之法：例如，如同无明是虚空智慧中的突发性烦恼云，虽然显现，却不沾染它。无论生起什么分别念，这都是瑜伽士清净的道路。例如，虚空中没有生起和停留分别念之处。同样，法性空性中也没有生起忆念、思维、心识分别念之处。如果忆念思维的分别念本身就像虚空，那么生者和所生者在任何地方都没有成立。例如，在看似存在和看似不存在的虚空中，云、雨、狂风、星宿等都不是大神通的困难。同样，从心中生起各种各样的忆念、分别念和动摇，无论对好是坏，对谁都没有执着，在利益和损害上都没有成立。因此，如果从无明中返回证悟的智慧，就不会存在，与不存在平等。除了有情众生之外，没有所谓的佛。同样，轮回和涅槃的联系也如此显现。这是第四个内容。现在是第五个内容，阐释无舍无取的意义并进行介绍：消逝的关键在于最初从无中产生，如果最终不了解无，那就不是智者。无论用什么分别念来舍弃，都无法舍弃，因为了解了无的意义。因此，没有什么是需要舍弃的，也没有什么是需要获取的，这就是大圆满的意义。如果有人从法性自然流露中获得知识，那么在显现的前后之间，以及知识的前后之间，如果将所谓的法性前后，以及分别念前后等，向自己的心介绍，在那里认识到，忆念和分别念自然消逝，那么从自然流露中消逝的人也会同样成佛。这就是第五个意义。现在是第六个内容，以譬喻阐释不退转于三界：不依赖于与身心相关的法，前后分别念不混杂，例如与虚空中的云彩相似。如同虚空和云彩不可能有先后关联，云彩自然消逝后也不会退转。同样，消逝的关键在于无论存在与否都没有成立，智者啊，现在没有在三界中退转的原因，所以因缘自然消逝。身心的