English
Its Dharma nature does not come from anywhere, nor does it remain anywhere to change. This is also because the lower air converges at the tip of the nose, causing memory to cease and wisdom to appear in the sky. The so-called "present moment" is entrusting one's own face to oneself. The gentle breeze blows, eliminating the dependence of change. Sudden thoughts disappear. When thoughts disappear, the cause of returning naturally ceases. The cause of cessation is the natural disappearance of memory. Therefore, the foundation is empty, and there is no way to recover now; the path is exhausted, and there is nowhere to go; the fruit is rotten, and there is nowhere to reincarnate. Samsara is appearance and consciousness, and the past has no name of body and wisdom. Abiding in oneself, one feels at ease. Based on this reason, there is no cause, so there is no place to return to in samsara. There is no mind, so one can endure. The source of the mind disappears, and the destination of consciousness disappears. This is called Dharma nature. The above summarizes the third point, which is to examine the connection of karma, not relying on past and future lives, and is explained in three parts. Now, the fourth summary point of the first object of the mind is to rely on the characteristics of inverted wisdom to explain the inverted ways of samsara and nirvana. It is explained through two pith instructions, the first of which is the characteristic that Dharma nature has no place to disappear, has no connection, and is explained with metaphors. It is explained through "The middle of inversion is the path of wisdom," etc. The so-called "inversion" refers to the inversion of flow, which causes memory and consciousness to cease, and the inversion of karma air, which causes the apprehended and the apprehender to cease. Between these two, one must understand the timing and extent of the fundamental arising of the path of wisdom. That is, the air flows outward and has no dependence; the air stays inward and the flow is latent; the air emanates outward and recognizes the destination of sudden events. At this time, recognize the emptiness of clinging, and the interruption of the wheel of flow entering others, and recognize that both of these are liberated in Dharma nature, because one is proficient in the timing of the separation of body and mind. Just knowing this will not regress to the three realms. In this way, relying on the six objects of the mind, understanding the true Dharma nature of this key point, self-realization reaches the key point, which is because of being free from attachment to the body, the gross is naturally purified; because of being free from attachment to inner speech, false words are exhausted.
Chinese
由于我执心意的执着已然脱离，流动消逝于自身之处，现在身心之间的联系断绝，譬如阿札嘎的绳结一般，之后不会再结合在一起。因为果没有因，所以不会停留在单一的缘上，因为身心二者体性并不相同。以上首先以譬喻说明了法性无有消逝之处的体性，以及没有关联的状态。现在第二个内容是，揭示了不依赖因缘的心性，在轮回与涅槃中皆未成立。以“空性消逝于因，成为缘”等语句来阐释。也就是说，由于心的体性是空性，认识到没有因，就像是斩断了绳子的幻觉。由于它的忆念和分别消逝，一切显现之缘都显现为法性。像这样，脱离了因和缘二者，可以称之为心性无有退转的果。从迷惑的束缚中解脱，譬如解开锁扣一般。它阻断了显现表相之法，譬如卡里的国王阻止悉达的国土一般。“分离”是指心的伴侣身体分离，轮回与涅槃的关联断绝，譬如同一屋檐下的客人早晨各自离去一般。身心之间的关联在自身之处清净。像这样，身心之间的关联脱离，就像在虚空中飞翔的鸟儿没有留下痕迹一般。基心是空性，没有我，道上依赖于相的那些，在忆念消逝之处醒悟，显现如同母子相遇。譬如唯一的母亲和孩子一般。道是透过串习，以窍诀的口诀，果报同时产生，把握法性，因果颠倒，自性显现。有因是假名安立，果与自缘分离，存在于何处，作用便不成立。也就是说，因是自我的执着，缘是上师的口诀，在消失于无有分别的境界之间，在自解脱中，没有心念的执着，在自明中消失，轮回与涅槃的果报回归本然，轮回之缘无处可去，涅槃在道上显现，没有取舍、扬弃和建立，二者不可分离，执着于轮回与涅槃二者在同一时刻止息，这就是所谓的。
English
Since the clinging of egoistic mind is detached, movement vanishes into its own place. Now, the connection between body and mind is severed, like Ardzaka's knot. Afterwards, they will not remain together. Because the fruit has no cause, it does not remain on a single condition, because the nature of body and mind are not the same. First, it shows the nature of Dharma without a place to vanish, and the state of no connection with examples. Now, the second content is to show that the nature of mind, which does not depend on causes and conditions, is not established in either samsara or nirvana. It is explained by "emptiness vanishes into cause, becoming condition," and so on. That is, because the nature of mind is emptiness, recognizing that there is no cause is like cutting off the illusion of a rope. Because its memory and concepts vanish, all appearing conditions arise as Dharma. Thus, being free from both cause and condition can be named as the irreversible fruit of mind. Liberation from the bondage of delusion is like unlocking a lock. It blocks the Dharma of appearing signs, like King Kali blocking the land of Siddhartha. "Separation" means that the body, the companion of the mind, is separated, and the connection between samsara and nirvana is severed, like guests under the same roof leaving separately in the morning. The connection between body and mind is purified in its own place. Thus, the separation of the connection between body and mind is like a bird flying in the sky without leaving a trace. The base mind is emptiness, without self. Those who rely on signs on the path awaken where memory vanishes, and appearance is like the meeting of mother and child. Like a single mother and child. The path is through habituation, with the essential instructions of the key, the fruit arises simultaneously, grasping the Dharma, the cause and effect are reversed, and the nature manifests. Having a cause is a false name, and the fruit is separated from its own condition. Where there is something, the action does not remain. That is, the cause is the clinging to self, and the condition is the guru's instructions, vanishing into the state of no separation, in self-liberation, there is no clinging to mind, vanishing into self-illumination, the fruit of samsara and nirvana returns to its natural warmth, the conditions of samsara have nowhere to go, and nirvana appears on the path. There is no acceptance, rejection, negation, or establishment, and the two are inseparable. Clinging to samsara and nirvana ceases at the same moment, which is called.
Chinese
第四个总结的意义是，依靠错误的智慧的特征来展示轮回和涅槃止息的方式，分为两部分来展示。 现在，第五个总结的意义是，依靠恩德的具德上师来展示特殊的方便之进入。通过三个要点来展示，第一个要点是展示方便的要点来自于上师的口诀。方便是指没有任何阻碍，等等。方便的意思是从非初始之处回转，到达最终之处，因此称为大方便。从各种方向来说，没有任何阻碍，最终落入法性的状态。如此展示之后，信徒所应持守的是，被称为与一切佛无二无别的金刚，这是因为三世诸佛都向极喜金刚展示过。此外，具德者是续部的导师金刚持，过去世曾是导师极喜金刚的上师，因此将在此处展示对您所教导的意义。这是第一个总结的意义，第五个要点的第一个内容，展示了方便的要点来自于上师的口诀。现在，第二个要点是，依靠具足特征的上师，众生不会退转到三界。依靠具足特征的上师，等等。特征是指追随未来，上师精通续部，言辞没有杂质，意义上没有懈怠，善于教导，精通意义，精通消失的程度，精通无分别的象征意义，意义自然显现。从这里开始，广阔且精通续部，熟悉且精通修行方法，证悟且精通见地，实践且精通经验。同样，具足这些称为上师的圆满特征。上师是根本和分支两种。关键在于，依靠具有信心的有缘者而获得解脱有三种：上等根器者，上师指示时，仅凭看到就能在第一刹那解脱；中等根器者，知道上师所指示的，仅凭知道就能在第二刹那解脱；下等根器者，依靠理解上师所指示的，仅凭理解就能在第三刹那解脱。即便如此
English
The fourth summarized meaning is to show the way of cessation of samsara and nirvana based on the characteristics of wrong wisdom, which is shown in two parts. Now, the fifth summarized meaning is to show that the special entry of means arises from relying on the kind guru. The first of the three points shown is that the key to the means comes from the guru's instructions. Means refers to that which has no obstruction, and so on. The meaning of means is to turn from the non-initial and arrive at the final, so it is called the great means. From various directions, there is no obstruction, and finally it falls into the state of Dharma. After showing this, what the faithful should hold is that the vajra, which is said to be non-dual with all Buddhas, is because the Buddhas of the three times have shown it to Garab Dorje. In addition, the glorious one is the tantric teacher Vajradhara, who was the guru of the teacher Garab Dorje in the past, so the meaning taught to you will be shown here. This is the first summarized meaning, the first content of the fifth point, showing that the key to the means comes from the guru's instructions. Now, the second point is that by relying on a guru who possesses characteristics, beings will not regress to the three realms. By relying on a guru who possesses characteristics, and so on. Characteristics refer to following the future, the guru is proficient in the tantras, the words are without impurities, there is no懈怠 in meaning, he is good at teaching, proficient in meaning, proficient in the degree of disappearance, and proficient in the non-dual symbolic meaning, and the meaning naturally appears. From here, he is broad and proficient in the tantras, familiar and proficient in the methods of practice, realized and proficient in the view, and practiced and proficient in experience. Likewise, possessing these is called the complete characteristic of the guru. The guru is of two types: root and branch. The key is that there are three ways to attain liberation by relying on a fortunate person with faith: the superior faculty, when the guru instructs, is liberated in the first moment by merely seeing; the intermediate faculty, knowing what the guru instructs, is liberated in the second moment by merely knowing; the inferior faculty, relying on understanding what the guru instructs, is liberated in the third moment by merely understanding. Even so
Chinese
出自《文殊幻化网》中“一刹那间分别开”，“一刹那间成正觉”。 也就是说，通过诸根的变化，上师将此要诀放入任何人的心中，仅仅通过指示就能见到，见到就能知晓，知晓就能领悟。那么，这三者都能正确地获得确定。例如，癫痫病发作时，会立即失去知觉一样，诸根完全解脱。又如，喝了陀僧的汁液，在第二个刹那失去知觉一样，中等根器者在第二个刹那解脱。又如，喝了疯毒，在第三个刹那失去知觉一样，下等根器者确定在第三个刹那解脱。因此，仅仅依靠指示要诀就能解脱，无需串习。所以，不退转于三界，就像确定死亡一样，不会再返回。以上讲述了第二个内容，依靠具相的上师，众生不会退转于三界。现在讲述第三个内容，以正确的要诀解脱，这是名言上的说法。对于不了解的，通过了解等来指示。所谓“什么”，就是将显现安住在本位，不了解，也就是不被分别念所改变。同样，不被诸根所截断，安住在本位，除此之外没有其他去处。就像平凡的众生，似乎没有从流动的分别念中解脱一样，就像没有心一样。所谓“不看”，就是因为对它没有方向和目标。这是上师口诀的精华。给它起个名字，就叫做无目标的自性心在无目标中解脱。像这样的要诀，就像以前认识的人，后来仅仅见到就能认出一样。现在还需要重新熟悉吗？对于本来解脱，没有重新串习的基础的要诀。给它起个名字，就叫做无所依的觉性在当下解脱。仅仅知道它，就不需要从中解脱的要诀。因此，如果串习它，见到就安乐，知晓就空性，空性就空。给它起个名字，就叫做具有把握且不退转于三界的瑜伽士。因为不需要串习它，自性心不存在，仅仅见到，就没有从自己的觉性中解脱的地方。以上是这些内容的总结。