English
Concerning the explanation of self-knowing Dharma with examples: For example, like ignorance is a sudden cloud of affliction in the wisdom of space, although it appears, it does not stain it. Whatever conceptual thoughts arise, this is the pure path of a yogi. For example, there is no place for conceptual thoughts to arise and dwell in the sky. Similarly, there is no place for memories, thoughts, and mental concepts to arise in the emptiness of Dharmata. If those conceptual thoughts of memory and thought are like the sky itself, then the producer and the produced are not established anywhere. For example, in the sky that appears to exist and appears not to exist, clouds, rain, storms, constellations, and stars, etc., are not the difficulty of great miracles. Similarly, the various memories, thoughts, and movements that arise from the mind are not fixated on anyone, whether good or bad, and are not established in benefit or harm. Therefore, if the wisdom of realization turns away from ignorance, it will not exist, and it is equal to non-existence. There is no such thing as a Buddha apart from sentient beings. Similarly, the connection between samsara and nirvana appears in this way. This is the fourth meaning. Now, the fifth meaning is to explain and introduce the meaning of no abandonment and no acceptance: The key to vanishing is that it first arises from nothing, and if one does not understand nothing in the end, then one is not wise. No matter what conceptual thoughts are abandoned, they cannot be abandoned, because one understands the meaning of nothing. Therefore, there is nothing to abandon and nothing to accept, which is called the meaning of the Great Perfection. If a person has knowledge that arises naturally from Dharmata, then between the before and after of appearances, and between the before and after of knowledge, if one introduces the so-called before and after of Dharmata, and the before and after of conceptual thoughts, etc., to one's own mind, and recognizes it there, and memories and conceptual thoughts naturally vanish, then that person who vanishes from natural arising will also become a Buddha in the same way. This is the fifth meaning. Now, the sixth meaning is to explain with examples that one does not regress in the three realms: Because one does not rely on the Dharma related to body and mind, the before and after conceptual thoughts are not mixed, like the clouds in the sky. Just as it is impossible for the sky and the clouds to have a prior or later connection, and the clouds do not regress after they naturally vanish. Similarly, the key to vanishing is not established in either existence or non-existence, O wise one, now there is no cause for regressing in the three realms, so the conditions naturally vanish. The body and mind
Chinese
因为没有关联，所以谬误耗尽，从而认识到轮回与涅槃没有关联。如果存在倒退，那么事物会像这样显现得很清楚，确信先前的不是现在的这个。那么，这又是从何而来的呢？因为心性最初未曾生起的要点，所以现在的念头是突发的，仅仅当下就自行消失了。之后，因为先前消失的要点，所以没有不是突发的。因为任何消失的事物都没有痕迹，所以在任何方面都没有成立利益或损害。像这样了解，就能同时超越三界。这是第六个黑义。现在，第七个内义是，显示了无根的心性超越了作为。也就是说，因为心没有根基，所以应该倒退的心的所依之处会衰败。对于没有根的心来说，没有产生之处。也就是说，因为记忆和思考在根基上消失，所以现在不会再次倒退到根基上。因为心性是唯一的明点，所以断绝了根，无法增长。因为这个理由，所以认为基础和道路的宗派是错误的，通过经文可以了解土地和道路等十四个词语。这些已经将第二个概括的意义作为七个分支意义来显示。现在，第三个概括的意义是通过四个分支意义来显示的第一个。法性的意义，即依靠带有例子的教诲来显示信任。例如，名为“引诱罗刹女”的故事中，一个非常坚定、令人愉悦的儿子被父亲，一个喜欢杀罗刹的罗刹杀死了。母亲问儿子去哪儿了，父亲说他迷路了。母亲带着须弥山四大部洲绕了三圈寻找，但没有找到。她彻底绝望，脱离了执着。同样，通过记忆杀死觉知，切断记忆和觉知的来源来供养，就能精通于念头也消失的无限显现和事物。第二个教诲就像大鹏鸟长成翅膀一样。就像鹏鸟从蛋中出来，翅膀长成，在天空中无碍飞行一样，将念知不同的念头，以不改变基础事物存在方式的方式，以自融入的方式隐藏起来。与风一起隐藏在喉咙下，从而无碍地切断轮回的念头。这样做就能知道自己的程度会转变为智慧。第三个是
English
Because there is no connection, errors are exhausted, thereby realizing that samsara and nirvana are unconnected. If there were a reversal, then things would appear clearly in this way, believing that the previous is not the current one. So, from where does this come? Because of the key point that the mind itself has never been born from the beginning, the current thoughts are sudden, and they vanish on their own in just the present moment. Later, because of the key point that the previous has vanished, there is nothing that is not sudden. Since there is no trace of anything that has vanished, neither benefit nor harm is established in any way. Knowing this way, one transcends the three realms at once. This is the sixth black meaning. Now, the seventh inner meaning is that the rootless mind itself is shown to transcend action. That is, because the mind has no basis, the support of the mind that should be reversed deteriorates. For a rootless mind, there is no place to arise. That is, because memory and thought vanish at the base, they will not revert to the base again now. Because the mind itself is a single bindu, the root is severed, and there is no increase. Because of this reason, the vehicle that considers the ground and path to be mistaken, the fourteen phrases such as ground and path are known by the text. These have shown the second condensed meaning as seven branch meanings. Now, the first of the third condensed meaning shown through four branch meanings. The meaning of dharmata, that is, showing faith by relying on teachings with examples. For example, in the story called "Enticing Rakshasa Woman," a very steadfast and pleasing son was killed by his father, a Rakshasa who liked to kill Rakshasas. The mother asked where her son had gone, and the father said he was lost. The mother searched three times around the four continents of Mount Sumeru but could not find him. She was completely desperate and detached from attachment. Similarly, by killing awareness with memory, cutting off the source of memory and awareness to offer, one becomes skilled in the immeasurable appearances and things where thoughts also vanish. The second teaching is like a Garuda growing its wings. Just as a Garuda emerges from an egg, its wings grow, and it flies unhindered in the sky, similarly, the different thoughts of memory and knowledge, in a way that does not change the way basic things exist, are hidden in a way that they dissolve themselves. Hidden with the wind under the throat, thereby cutting off the thoughts of samsara unhindered. By doing this, one will know that one's own measure will be transformed into wisdom. The third is
Chinese
像获得完整肢体一样的教诲是：例如，像小狮子从母胎中出来六天后，肢体就完全长成，没有任何阻碍一样，当前后念头消失，寻找念头消散的间隙，对显现无碍地修行，就能穷尽显现和觉知的要点，并精通消散之处。第四，像在如意树顶端悬挂宝珠一样的教诲是：例如，一个穷人，在日食和月食的时候，将如意宝珠悬挂在如意树的顶端进行供养，就能如愿以偿一样，掌握了方便的自性要点，所做的一切都会变成佛法。因此，就能精通方便之心的有无边际的差别。第五，像小鸟进入巢穴一样的教诲是：首先限制范围，然后就能毫无顾忌地进入一样，仅仅依靠表达的词语，就能精通无法表达的法性。第六，像睡在母老虎的巢穴里一样的教诲是：如果不是母老虎的巢穴，任何人都难以靠近。因为了解了要点，将自己的本来面目压制住，并将意义放在自己身上，就不会受到烦恼的支配。也就是说，因为了解了身心是分离的，就能断绝念头消散的痕迹。以上是第一个内容。现在是第二个内容，认识到没有学习的过失，从而显示仅仅通过高见就能解脱：没有学习的过失是：也就是说，首先，如果没有学习调伏身语的教诲，三界的根基就不会消失，因此，学习它就有从三界中解脱的必要。例如，像从铁笼中解脱一样解脱。第二，如果没有学习道路，念头就不会变成法性，因此，学习它就有从烦恼中解脱的必要。这就像从国王的枷锁中解脱一样解脱。第三，如果没有学习抓住要点，将实相置于标准之上的教诲，心的根基就不会消失，因此，心的运行就有从因缘中解脱的必要。例如，像离嘎达国王从婆罗门的诅咒中解脱一样解脱。第四，如果没有学习，就不会发现共同乘和特殊乘的差别，因此，心性就有从词语和概念中解脱的必要。例如，在虚空
English
The teaching like acquiring complete limbs is: For example, like a lion cub whose limbs are fully developed six days after emerging from its mother's womb, without any hindrance, by exhausting previous and subsequent thoughts, seeking the interval where thoughts dissipate, and practicing without obstruction to appearances, one can exhaust the key points of appearances and awareness, and become skilled in the place of dissipation. Fourth, the teaching like hanging a jewel on the top of a wish-fulfilling tree is: For example, if a poor person, during a solar or lunar eclipse, hangs a wish-fulfilling jewel on the top of a wish-fulfilling tree and makes offerings, whatever he wishes will come true. Similarly, by grasping the essential point of skillful means, everything one does becomes Dharma. Thus, one becomes skilled in distinguishing the differences between the presence and absence of the edge of skillful mind. Fifth, the teaching like a bird entering its nest is: Just as one first restricts the scope and then comes without hesitation, relying solely on the words of expression, one becomes skilled in the inexpressible nature of reality. Sixth, the teaching like sleeping in a tigress's den is: It is difficult for anyone to approach the vicinity of a tigress's den if it is not her own. By knowing the key point, suppressing one's own true nature, and placing the meaning on oneself, one will not be dominated by afflictions. That is, by knowing that body and mind are separate, one will be able to cut off the traces of the mind's dissipation. This is the first content. Now, the second content is to show that by recognizing the faults of not learning, one can be liberated merely through higher views: The faults of not learning are: That is, first, if one does not learn the teachings of taming body and speech, the foundation of the three realms will not be exhausted. Therefore, learning it is necessary to be liberated from the three realms. For example, one is liberated like being freed from an iron cage. Second, if one does not learn the path, conceptual thoughts will not transform into the nature of reality. Therefore, learning it is necessary to be liberated from afflictions. This is like being freed from the yoke of a king. Third, if one does not learn the teaching of grasping the key point and placing reality on the standard, the root of the mind will not be exhausted. Therefore, the activity of the mind needs to be liberated from causes and conditions. For example, one is liberated like King Ligarta being freed from the curse of the Brahmin. Fourth, if one does not learn, one will not find the difference between the common vehicle and the special vehicle. Therefore, the nature of mind needs to be liberated from words and concepts. For example, in space
Chinese
像鹏鸟之子从炼金术中解脱一样解脱。第五，如果不学习，显现的征相之法就会在心中消失，因此，有必要从忆念、思维、流动、言语中解脱。例如，像龙之子从鹏鸟的恐惧中解脱一样解脱。第六，如果不学习断绝身心联系的教诲，过失就会变成受各种分别念的支配，因此，有必要从有见、有修、有为中解脱。那个譬喻就像与天空相遇，在无别无相中嬉戏，回到自己本来的状态一样。那也像以前认识的人，后来仅仅见到就认出来一样。像这样，认识了这六法三者，就不会有怀疑和犹豫，一定会成佛。如果想仅仅通过见到要点就解脱，那么，像这样通过显现直接的要点，五根在境上所见的一切都解脱为清净的显现。这是第二个内容。现在是第三个内容，在根境的要点上钉上理性的钉子，从而显示出不由自主地解脱。因此，根是五，境是色等五。要点是用觉知抓住它本身，上师的教言就是钉上钉子。仅仅通过指示就能见到，仅仅通过见到就能领悟，仅仅通过领悟就能获得果，这三者同时发生，所以称为到达要点。要知道，认识的时候，仅仅通过见到就能立即产生确定。像这样产生，就一定会与自己的基础相遇。像这样，法仅仅存在，依靠认识自己，就会产生信任，依靠它就会产生决断，依靠这三者就会感到安心。那个要点是从上师的口中提取出来的。这是第三个内容。现在是第四个内容，显示通过确定果而解脱的特征。没有被心所染污的身体的尽头，见到要点，现在已经耗尽，无法返回。因为心没有原因，所以无论如何都会有突发的因缘。因此，从心无原因的瞬间解脱是根的特点。自己的心性消失殆尽，没有成立任何事物的自性。像这样，对于这种法性耗尽的状态，瑜伽士无论如何修行，也不会在三界中返回。心的等等