Chinese
耗尽。心的流动在前后之间消逝，因此不可能被业和异熟所染污。法性在前后之间消逝，因此前后身心相续也不可能，因为先前的心的流动消逝于基，显现处显现，空处空。现在的念头消逝于虚空，烦恼解脱为法性。未来的心的念头消逝于法界，因此不住于前后世。法性自性或心性自性的耗尽之相是，不存于显现之相前后之轮，因此法耗尽，自宗寂灭。心识不住于前后之轮，因此念头耗尽，理由上下颠倒。不存于前后世之轮，是身心之关联破裂。而且，轮回涅槃耗尽，无论显现为何皆是法性，忆念明晰之轮耗尽，流动于自处解脱。见修行耗尽，不超越作意。因耗尽，念头前后不增长。法耗尽，超越修行。体验耗尽，念头前后无次第。无心，趣入前后之境空。有情耗尽，轮回普遍逝去。佛耗尽，无希冀恐惧，无偏袒。轮回耗尽，法性前后无所依赖。因此，耗尽即是空性，空性即是无有退转。所谓所缘，即是以遣除之要诀，区分轮回涅槃之所缘。以无有之所缘区分，精通耗尽之时机。心识耗尽，把握消逝之尺度，因此各种念头不超越一个法性之轮。以有之所缘区分，显现觉知无处可离法性。以二者之所缘区分，心性不住于二边。不住于前边，因此超越执着自生。不住于后边，因此不住于退转之因及退转之缘。如果安住于彼所缘，安住于基，则无需改造心识。安住于道，则无需转变心识。安住于果，则超越过去现在未来三时之差别。如果专注于彼所缘，专注于外境，则是显现之缘解脱为法性之要诀。专注于内五蕴，则是所有痛苦
English
Exhaustion. Since the movement of mind vanishes between before and after, it is impossible to be stained by karma and its maturation. Since the nature of reality vanishes between before and after, it is also impossible for the connection of body and mind between before and after. Because the movement of the previous mind vanishes into the ground, what appears appears, and what is empty is empty. Since present thoughts vanish into the sky, afflictions are liberated into the nature of reality. Since future thoughts of the mind vanish into the realm of reality, one does not abide in previous and subsequent lives. The characteristic of the exhaustion of the nature of reality itself or the nature of mind itself is that one does not abide in the wheel of previous and subsequent appearances, so when the dharma is exhausted, one's own tenets are pacified. Since the mind does not abide in the wheel of before and after, when thoughts are exhausted, the reasons above and below are destroyed. Not abiding in the wheel of previous and subsequent births means that the connection between body and mind is broken. Moreover, when samsara and nirvana are exhausted, whatever appears is the nature of reality. When the wheel of clear recollection is exhausted, movement is liberated in its own place. When view and meditation are exhausted, one does not transcend mental activity. When the cause is exhausted, there is no increase in previous and subsequent thoughts. When the dharma is exhausted, one transcends meditation and practice. When experience is exhausted, there is no order of previous and subsequent thoughts. When there is no mind, the objects of previous and subsequent entry are empty. When sentient beings are exhausted, samsara is completely gone. When the Buddha is exhausted, there is no hope or fear, no partiality. When samsara is exhausted, the nature of reality has no dependence on before and after. Therefore, exhaustion is emptiness, and emptiness is without reversal. What is called an object is the distinction between the objects of samsara and nirvana by the key point of elimination. Distinguishing by the object of non-existence, one is skilled in the timing of exhaustion. When the mind is exhausted, one grasps the measure of vanishing, so different thoughts do not transcend the wheel of one nature of reality. Distinguishing by the object of existence, there is nowhere for appearance and awareness to go apart from the nature of reality. Distinguishing by the object of both, the nature of mind does not abide in either extreme. Not abiding in the former extreme means that one transcends clinging to self-generation. Not abiding in the latter extreme means that one does not abide in any cause or condition of reversal. If one abides in that object, abiding in the ground means that there is no need to alter the mind. Abiding in the path means that there is no need to transform the mind. Abiding in the result means that one transcends the difference of the three times. If one focuses on that object, focusing on the external object is the key to the liberation of the cause of appearance into the nature of reality. Focusing on the inner aggregates is all suffering
Chinese
现在是于法性中解脱的关键，以及秘密交付于心，心性无生的关键这三者。法身于空性中解脱，故心无因；报身于光明中解脱，故心无缘；化身于无我执中解脱，故心无果。无因故，回遮之基为空；无缘故，身心无关联的关键；无果故，心自消融的关键，任何事物皆无法沾染。所谓“六”，是确定分段的数量。第一，以总摄之词确定念头，故有认识消融时机的必要。第二，以斩断分别念的利刃，关闭生起感受之门，故有使突发分别念于自身解脱的必要。第三，抑制认识的交付之处，区分心与智慧，故有使自性于法性中解脱的必要。第四，于能动自住之轮中，寻找轮回的生起之处，故有轮回涅槃无名的必要。第五，以六种次第区分显示心的差别，故有精通自心的必要。第六，以恒常轮回的六种方式显示心自身的过失，故有认识心空性之体性的必要，因此确定为六，从而使六道众生于自身解脱的关键。多于此则无必要，少于此则必要之义不全，故仅确定为六。又，以第一目标显示总摄的六种意义，意在断除六道的分别念。第二，以总摄的五种意义显示，意在五毒自解脱。第三，以二者显示，意在方便智慧无离合。第四，以四者显示，意在使四生清净。第五，以五者显示，意在使五种智慧显现明晰。第六，以三者显示，意在使身语意三者不于三界中退转。此乃将正文归纳为六段，显示二十五种意义，应如是宣说。现在，正文意义的显示分为二：礼敬的简要显示，以及以确定分段的详细解说。其中，礼敬的显示是：所谓“摧毁”，是念头消融的因。
English
Now, the key to liberation in the Dharmata, and the three keys of entrusting the secret to the mind, and the mind itself being unborn. The Dharmakaya is liberated in emptiness, so the mind has no cause; the Sambhogakaya is liberated in clarity, so the mind has no condition; the Nirmanakaya is liberated in non-self-grasping, so the mind has no result. Because there is no cause, the basis for reversing is empty; because there is no condition, the key to the body and mind being unrelated; because there is no result, the key to the mind dissolving on its own, so nothing can stain it. The so-called "six" is the definite number of sections. First, by identifying the thought with a summary word, it is necessary to recognize the time of dissolution. Second, by closing the door of arising sensations with the razor of cutting off conceptual thoughts, it is necessary for sudden conceptual thoughts to be liberated in their own place. Third, by restraining the place of entrusting knowledge, distinguishing between mind and wisdom, it is necessary for one's own nature to be liberated in Dharmata. Fourth, by searching for the origin of samsara in the wheel of the self-abiding mover, it is necessary for samsara and nirvana to be nameless. Fifth, by showing the differences of the mind with six distinctions, it is necessary to be proficient in one's own mind. Sixth, by constantly showing the faults of the mind itself with six ways of revolving, it is necessary to know the characteristic of the emptiness of the mind, so it is determined as six, thereby making the key to liberating the six realms of beings in their own place. More than that is unnecessary, and less than that does not fulfill the necessary meaning, so it is determined as only six. Moreover, showing the six meanings of the summary with the first object is intended to cut off the conceptual thoughts of the six realms. Second, showing with the five meanings of the summary is intended for the self-liberation of the five poisons. Third, showing with two is intended for the inseparability of skillful means and wisdom. Fourth, showing with four is intended to purify the four births. Fifth, showing with five is intended to make the five wisdoms manifest clearly. Sixth, showing with three is intended to make the three of body, speech, and mind not regress in the three realms. This is to say that the text is summarized into six sections, showing twenty-five meanings, and should be explained as such. Now, the display of the meaning of the text is divided into two: the brief display of prostration, and the detailed explanation with definite sections. Among them, the display of prostration is: The so-called "destroyed" is the cause of the dissolution of thoughts.
Chinese
通过认识自性，介绍了远离取舍的法性，平息了各种不同的动摇。通过认识处所和时间，介绍了法性不变，平息了将分别念执为自我的束缚。通过认识消融之处，介绍了法性超越因缘，所有忆念思虑的轮转都融入法性的状态中，因此称为“平息”。如此平息，仅凭了解要点，法性便在初始时解脱，身语意三者具备自性、音声、自性大三种，因此称为“具备”。如此具备，超越了众生的身语意三者，因此称为“超越”。自己断除了他人的戏论，法性从自身解脱，因此是可信的。解脱，是指通过了解要点而解脱，如同底波日之子拉桑从业的尽头解脱一样。仅凭见到要点而解脱，如同先前熟悉的人后来仅凭见到就被认出而确定一样。要点在自身解脱，如同蛇的结没有解开而自行解脱一样。对于这样的意义，没有任何其他方法可以超越，因此称为“伟大”。安乐，是指外在显现的安乐使所有恶劣的因缘都显现为助伴，内在身体的安乐使所有痛苦都认识为法性。秘密，是指心的安乐使心自净自解脱，动摇在自身解脱，使分别念转化为智慧。光辉，是指空性显现为法界，使忆念思虑成为心的光辉，显现和觉知显现为装饰和颜色，使显现的征象成为心的光辉。不从这样的状态中动摇，在无生自解脱的本身中寻找本身，从执着显现和觉知的自性中解脱，因此顶礼。这是将法性作为意义。现在，正文分为六个部分，第一部分是依靠六个概括的词语来确定意图，其中有六个概括的意义：首先是表达敬礼和承诺讲述，第二是通过考察身语意的因缘，揭示三界的基石是空性的，第三是通过考察身心的联系，揭示不依赖于前世后世，第四是依靠智慧等所赋予的特征来阻止轮回和涅槃的
English
Through recognizing the nature of reality, it introduces the dharma nature as being free from acceptance and rejection, pacifying various different fluctuations. Through recognizing place and time, it introduces the dharma nature as being immutable, pacifying the bondage of clinging to thoughts as self. Through recognizing the place of dissolution, it introduces the dharma nature as being beyond cause and condition, so that all the cycles of memory and thought dissolve into the state of dharma nature, hence it is called "pacifying." Having thus pacified, merely by knowing the key point, the dharma nature is liberated from the beginning, and the three aspects of body, speech, and mind are endowed with the three great self-natures of essence, resonance, and nature, hence it is called "endowed." Being thus endowed, it transcends the body, speech, and mind of beings, hence it is called "transcendent." Oneself cuts off the elaborations of others, and the dharma nature is liberated from within itself, hence it is trustworthy. Liberation means liberation through knowing the key point, like the son of Tipa Ri, Lak Sang, being liberated from the end of karma. Liberation merely by seeing the key point is like recognizing a previously familiar person merely by seeing them later, thus resolving the matter. The key point is liberated within itself, like a snake's knot being self-liberated without being untied. For such a meaning, there is no other method that can surpass it, hence it is called "great." Bliss means that the bliss of external appearances causes all bad circumstances to arise as helpers, and the bliss of the inner body causes all suffering to be known as dharma nature. Secret means that the bliss of mind causes the mind to be self-purified and self-liberated, and fluctuations are liberated in their own place, transforming discursive thoughts into wisdom. Glory means that emptiness arises as the dharma realm, causing memory and thought to become the glory of mind, and appearances and awareness arise as ornaments and colors, causing the signs of appearances to become the glory of mind. Not moving from such a state, seeking oneself in the unborn, self-liberated nature itself, liberating from clinging to the self of appearances and awareness, therefore I prostrate. This is taking dharma nature as the meaning. Now, the actual text is divided into six sections, the first section is to identify the intention based on six summarized words, which has six summarized meanings: first, to express homage and promise to explain; second, by examining the causes and conditions of body, speech, and mind, to reveal that the foundation of the three realms is empty; third, by examining the connection between body and mind, to reveal that it does not depend on previous or future lives; fourth, relying on the characteristics endowed with wisdom and so on, to prevent samsara and nirvana.