English
Having shown liberation from the realm of form by severing connections, now, secondly, liberation from the desire realm is shown based on the key of severing the connection of fame and speech. Speech initially lacks the cause of expression, so the basis of words is empty. The dependence of specific connections of expression ceases naturally. Because one wishes to be liberated from attachment to words of desire, the nature of reality, which does not abide in one's own continuum, appears as various conditions. What is to be expressed dissolves into the basis of the mind. The combination of actions and habitual tendencies is exhausted. Thus, by realizing the sign of no speech, expression is not understood merely as words. Because its nature has no cause, the basis of reversion is diminished. The movement of wisdom that reverses conditions vanishes. Therefore, since the fruit of speech, the characteristic of words, is not known by either what is to be expressed or what expresses, this person, along with the bonds of words, conceptualizations, and intellect of the desire realm, the aggregates are empty from the beginning. There is no turning back, like throwing an object into the sky. Abiding in such unconditioned primordial wisdom is like the later flow of a river not returning to the place of the former flow. From where does this come? It comes from knowing the characteristic that the causes and conditions of speech do not exist from the beginning. Thus, secondly, liberation from the desire realm is shown based on the key of severing the connection of fame and speech. Now, thirdly, liberation from the formless realm is shown based on the key of severing the connection of the movement of mind, the wheel of various thoughts and reflections. It is shown through "the state of making the mind empty," and so on. The mind, with its entering limbs, enters into non-existence, and the characteristic of existence is not definitively established. Therefore, the faithful one who wishes to make it empty goes to an extremely solitary place. Since it is impossible for there to be memory and awareness that are not realized from the temporary mind, it should be known at the moment when the previous and subsequent movements reverse, and when the subsequent reverses to the previous, at the boundary where the cause ceases and the conditions naturally vanish. There, since the place where the fruit, the sudden arising of thoughts, occurs is not found, losing the place of abiding by examining it is realizing the nature of reality. From this, by knowing that the nature of air going in and out does not exist, even the grasping of self in the basis of the formless realm, mere consciousness, is emptied, the cause
Chinese
对于任何因缘都不退转的智慧，脱离了“是这样的因和特征”的说法，除了不存在的显现之外没有别的。那也是仅仅知道要点而产生的。像这样，因为没有找到身语意的根本，所以在三界中持续执着根本是没有意义的，因此具有特殊要点的众生，因为是证悟，所以三界显现的根本空虚，六道众生的形象也因此断绝。那么，这是怎么产生的呢？这也要首先依靠调整身语的教诲，将心性置入其中的譬如丢了孩子的母夜叉一样的教诲。对此，名为“夜叉迷惑者”的孩子被父亲杀害，父亲是名为“楞伽九头夜叉”的夜叉，假装孩子丢失了。母亲感觉到孩子丢失后，环绕四大部洲和须弥山三次寻找也没有找到，就像这样彻底绝望而心安一样，认识到身语意超越了因缘，因此彻底确定不会在三界中退转而心安。通过这个例子，身语意的因自己停止，缘自己消失，从而知道三界止息，这就是心性不存在的意义，因为显现自己在消失，所以是从超越分别念的理解中产生的。以上是归纳的第二个意义，考察身语意的因缘，从而显示三界的根本空虚，其中包含了三个内在意义来显示。现在是归纳的第三个意义，考察身心的联系，从而显示不依赖于前世后世，其中有三个支分意义来显示，第一个是身语意自然解脱，显示要点是不依附于法性。这在“从那之中止息”等语句中显示。那即是没有找到身语意的根本，所谓“止息”，就是气息内外流动的道路断绝。所谓“安住”，就是那止息后心安住在自性中。因为那安住，所以流动全部在自身消逝，那消逝后，记忆的来源止息，那止息后，生起感受的分别念被杀死，那被杀死后，忆念思考的轮子在同一时间停止。那停止后，法性自然生起，那生起后，轮回涅槃在同一时间空虚，那两者空虚后，认识到显现生起的时间，那认识到后，迷惑止息的时间
English
The wisdom that does not revert under any circumstances is none other than the appearance of non-existence, separated from saying, "It is such a cause and characteristic." That also arises merely from knowing the key point. Like that, because the basis of body, speech, and mind is not found, it is meaningless to continuously cling to the basis in the three realms, therefore that very being with special key points, because it is realization, the basis of appearance in the three realms is empty, and the image of the six realms is thus cut off. Then, how does this arise? This also relies first on the teachings of adjusting body and speech, placing the mind itself within it, like the teachings of a female demon who has lost her child. Regarding this, the child named "Demon Deluder" was killed by the father, the father being the demon named "Lanka Nine-Headed Demon," pretending that the child was lost. The mother, feeling that the child was lost, circled the four continents and Mount Meru three times searching but did not find it, just like being completely hopeless and at ease, recognizing that body, speech, and mind transcend causes and conditions, therefore being completely certain not to revert in the three realms and being at ease. Through this example, the cause of body, speech, and mind stops by itself, the condition disappears by itself, thereby knowing that the three realms cease, this is the meaning of the non-existence of mind itself, because appearance itself is disappearing, therefore it arises from understanding that transcends conceptualization. The above is the second meaning of the summary, examining the causes and conditions of body, speech, and mind, thereby showing that the basis of the three realms is empty, which includes three inner meanings to show. Now is the third meaning of the summary, examining the connection of body and mind, thereby showing that it does not depend on past and future lives, which has three branch meanings to show, the first is that body, speech, and mind naturally liberate, showing that the key point is not clinging to the nature of reality. This is shown in the statements such as "From that cessation." That is, not finding the basis of body, speech, and mind, the so-called "cessation" is the path of breath flowing in and out being cut off. The so-called "abiding" is that after that cessation, the mind abides in its own nature. Because that abides, all movements disappear in themselves, after that disappears, the source of memory ceases, after that ceases, the conceptualization of arising feeling is killed, after that is killed, the wheel of remembering and thinking stops at the same time. After that stops, the nature of reality naturally arises, after that arises, samsara and nirvana are empty at the same time, after those two are empty, recognizing the time of appearance arising, after that recognizing, the time of delusion ceasing
English
Nyammo. Furthermore, the one who is skilled in the cessation of causes and the disappearance of conditions, from suddenly knowing the movement of memory and thought, is not bound by self through inner peace, does not experience suffering through outer pain, and is balanced in the emptiness of one's own part. The root of the body, the root of the subtle particles, is severed. The root of speech, holding fame as merely sound, is self-exhausted. The root of mind, the transgressing movements, naturally vanish. In the subtle, it becomes subtle; in the exhausted, it becomes exhausted; in the vanished, it vanishes. Therefore, one is called a yogi liberated from that. Thus, the first inner meaning, the key to the natural liberation of body, speech, and mind, is shown without erring from the nature of reality. Now, the second inner meaning, based on the movement of wind, identifies the place where memory vanishes. Furthermore, by examining the body and mind, the cause for not finding a basis for examination is emptiness, the condition is disappearance, and the form that cannot be understood from the categories of names in speech cannot be found. If the imputed name is destroyed by logic, it is not established anywhere. Furthermore, by placing the body in a comfortable position, from the slow movement of wind, slowly pushing outward, the knowledge vanishes in its own place, and that itself is the nature of reality. Furthermore, the time of vanishing is merely the vanishing of pushing outward. Furthermore, for example, by placing knowledge in the vanishing of steam from the great ocean, liberation from all concepts is the glorious Vajradhara, endowed with great compassion, is the protector of Garab Dorje, therefore, for the nature of reality that is not defiled by anything, the meaning of wisdom dawning is even more extraordinary than that, having gone to the place of vanishing, the meaning of vanishing in the place of vanishing. I say that Garab Dorje has understood, this is the instruction to beings who possess the vessel. Thus, the second inner meaning, based on the movement of wind, identifies the place where memory vanishes. Now, the summary of the first object of mind, the third inner meaning of the third meaning, because it is not empty at the base, shows the transformation of samsara and nirvana. It is shown through the past movement and so on. The meaning of past is not past time, but the removal of obstacles. Here, by cutting off the trace of the nature of reality in the previous movement of wind of one person, knowing the emptiness of thought, the key to what has never been born before, the meaning of movement is that the source of thought ceases due to the exhaustion of wind, and knowing that Walpo is without trace, like drawing a line on water. The meaning of future is like that.
Chinese
其法性从任何地方都不会来，也不会停留在任何地方而发生改变。这又是由于下行气的鼻端收敛，导致记忆中断，智慧在空中显现。所谓“当下”，就是将自己的面目交付给自己，微风吹拂，消除了变动的依赖，突发的念头消失，念头消失后，返回的原因自然停止。停止的原因，就是记忆自然消失。因此，基础空虚，现在无法挽回；道路耗尽，无处可去；果实腐烂，无处可轮回。轮回是显现和意识，过去没有身和智慧的名称，安住于自身，因此感到安心。基于这个理由，没有原因，所以没有返回的轮回之处。没有心，所以可以忍受。心的来源消失，意识的去处消失，这被称为法性。以上这些，总结了第三个要点，即考察业的关联，不依赖于前世后世，分为三个部分来阐述。现在，心的第一个目标的第四个总结要点，是依靠颠倒的智慧的特征，来阐述轮回和涅槃等颠倒的方式。通过两个口诀的要点来阐述，第一个是法性没有消失之地的特征，没有关联，用比喻来阐述。通过“颠倒的中间是智慧之路”等来阐述。所谓“颠倒”，是指流动颠倒，导致记忆和意识停止，业气颠倒，导致能取和所取停止。在这两者之间，要了解智慧之路从根本上产生的时机和程度。也就是说，气向外流动，没有依赖；气停留在内部，流动潜伏；气向外散发，认识到突发事件的去处。在这个时候，认识到执着的空性，以及流动进入他者的轮回中断，并且认识到这两者都在法性中解脱，这是因为精通身心分离的时机。仅仅知道这一点，就不会退转到三界。这样，依靠心的六个目标，了解这个要点的真实法性，自证到达要点，就是因为脱离了对身体的执着，粗重之物自然清净；因为脱离了内在语言的执着，虚妄之语耗尽。