English
From the Jambal Shyuktrul Drawa, "In a single instant, distinctions are made," and "In a single instant, perfect enlightenment is attained." That is, through the changes of the senses, the lama implants this key point in the heart of anyone, and merely by pointing it out, one sees, and by seeing, one knows, and by knowing, one understands. Then, all three of these individuals correctly find certainty. For example, just as an epileptic person loses consciousness in an instant when a seizure occurs, the senses are completely liberated. Or, just as one loses consciousness in the second instant after drinking Dha-seng juice, those of middling capacity are liberated in the second instant. Or, just as one loses consciousness in the third instant after drinking mad poison, it is certain that those of lowest capacity are liberated in the third instant. Therefore, since liberation occurs simply by relying on the pointing out of the key point, without needing to habituate, not turning back in the three realms is like being certain of death, which cannot be reversed. This explains the second point, that beings do not turn back in the three realms by relying on a lama who possesses the qualities. Now, the third point is explained, that liberation occurs through the correct key point, which is a nominal designation. For what is not understood, it is pointed out through understanding and so on. "What" means leaving appearances in their own place, not understanding, that is, not transforming them with concepts. Likewise, not being cut off by the senses, leaving it in its own place, and there is no other place to go from there. Just as ordinary beings seem not to be liberated from the flow of thoughts, it is like being without mind. "Not looking" means that because there is no direction or target for it, it is the essence of the lama's instructions. Giving it a name, it is called the mind-essence of no target being liberated into no target. Such a key point is like recognizing someone you knew before simply by seeing them again. Is there any need to become familiar with them again now? For the key point of original liberation, there is no basis for re-habituation. Giving it a name, it is called the awareness without support being liberated into Tsen-min. Since merely knowing it is the key point that does not need to be liberated from, therefore, if one habituates to it, seeing is bliss, knowing is emptiness, and emptiness is empty. Giving it a name, it is called a yogi who possesses certainty and does not turn back in the three realms. Since there is no need to habituate to it, and mind-essence does not exist, merely seeing it, there is no place to be liberated from one's own awareness. The above is a summary of these points.
Chinese
首先，通过依靠慈悲的上师来展示获得殊胜方便之门，分为三个要点来展示。现在，心的第一个目标的第六个总义是消逝之处。依靠时机要点，展示超越观修于心，分为两个要点来展示，第一个要点是，见到要点的行者们不再返回三界，以及与之相关的例子：从何处生起，何处生起而消逝。等等，通过这些来展示。从何处生起呢？从了知要点而生起。无论生起什么突发的分别念，都会在法性的虚空中消逝。而且，那个法性是从何处产生的呢？由于各种不同的念头止息，所以无法知晓。为什么无法知晓呢？因为之后突发的念头止息是自因，消逝的因缘是自灭，消逝之处耗尽了依赖，那个无目标、无基础的心，其觉性是根除、无偏的，心完全清净。像这样了知，就不会返回三界，没有目标和痕迹的心性，在自身处消逝。例如，一位精通技艺的人，将箭射向天空，不会再返回，没有目标，没有痕迹和着落点，像无处可去的虚空一样，觉性融入基础，暂时的突发念头无处可去，心性无偏地消逝。而且，事物没有返回，所以是空性无偏。事物暂时没有去往虚空之外的任何地方，所以是无实有空。事物既不留在虚空中，也不落在地上。就像辛格拉的箭被风托起在空中而不会落下一样。了知解脱消逝之量的这个心，也就像精通技艺的人将辛格箭射向天空一样。这样展示了第一个要点，即见到要点的行者们不会返回三界，以及与之相关的例子。现在，第二个要点是，像这样见到要点并仅仅是知晓，不依赖观修的努力，而是自然解脱。而且，心的自性本来就安住于空性，所以无论显现什么，无论看到什么，都不会超出自身安住的大乐。因为心没有自性，所以外在显现的各种因缘，仅仅是依靠，就会在自身处消逝，是止息的法性。
English
First, by relying on the kind lama, it is shown that the entrance to special methods arises, and it is shown by dividing it into three points. Now, the sixth general meaning of the first object of the mind is the place of disappearance. Relying on the key points of time, it is shown that it transcends contemplation in the mind, and the first of the two points shown is that those who see the key points do not return to the three realms, along with the example: From where it arises, whatever arises disappears. It is shown by these and so on. From where does it arise? It arises from knowing the key point. Whatever sudden thoughts arise, they disappear into the expanse of the dharma nature. Moreover, that dharma nature, from where does it arise? It is not known because the various different thoughts have ceased. Why is it not known? Because the cessation of sudden thoughts later on is the self-cause. The cause of disappearance is self-cessation. The place of disappearance exhausts dependence, and the awareness of that aimless, baseless mind is the completely pure mind that is rootless and impartial. Knowing this way, there is no return to the three realms, and the mind itself, without aim or trace, disappears in its own place. For example, when a person with excellent skill shoots an arrow into the sky, it does not return, there is no target, there is no trace or place to aim, and like the unobstructed sky, awareness itself dissolves into the ground, so that temporary, sudden thoughts have no place to go. The mind itself disappears without direction or partiality. Moreover, because there is no return in things, it is emptiness without partiality. That itself, temporarily, has not gone anywhere from the sky, so it is insubstantial and unobstructed. That itself does not remain in the sky, nor does it fall to the ground. It is like the arrow of Sidgha being lifted by the wind in the sky and not falling. This mind that knows the measure of liberation and disappearance is also like the arrow of Singa shot into the sky by a person with skill. Thus, the first point is shown, that those who see the key point do not return to the three realms, along with the example. Now, the second point is that seeing the key point and merely knowing it, without relying on the effort of contemplation, is self-liberation. Moreover, because the nature of the mind abides in emptiness from the beginning, whatever arises, whatever appears, does not go beyond the great bliss of abiding in its own place. Because the mind has no nature, the various external appearances and conditions, merely by relying on them, disappear in their own place, it is the dharma nature of cessation.
Chinese
而生起信解。因此，心的果实轮回与涅槃二者于自处解脱，故所见于同一时间止息。若于此命名，则因轮回与涅槃二者于同一时间取受，故称为于同一时间断除错乱显现之见。对此无需串习。仅见此要点便知晓，仅知晓便解脱，故安住于舍弃禅修之处，于安住处空寂。此从何而来？最初审视身语意之因缘，故生起心之殊胜行相，故恒常行持于此，故为行持。以此等将共同要义于最后分为二而宣说。心之自性、定义、分类已于前述宣说。所缘为遣除。第一为数之处，即最初。摄略为以六共同要义宣说。思为过去、未来、现在。从何而来？因无生处故为空。因无果故为无再生，原始解脱。又，于显现与识之前后之间确定，故无如母子般之力量。于分别念之前后之间确定，故业与习气之基础空寂。于法性之前后之间确定，故轮回与涅槃二者之系缚穷尽。于因缘二者之间确定，故观修、行持、果皆不依赖。于心之前后之间确定，故断绝作为之自然之道开显。于错乱之前后之间确定，故各异之显现助缘无从法性之外行去。如是，因观待自性空性，故轮回与涅槃二者于同一时间得见，因观待显现空性，故得见法与非法之根本，因观待本体空性，故观修等之命脉于同一时间断绝。所谓教法者，乃是说，于心之所缘第一，以摄略之六义宣说，乃是就从思维六道之道路，至六智慧于自性中显现而立意。又，彼等次第修习，故最初之教诫如罗刹女失子般之教诫。修习身语意之基础后，寻求法性之来源，即于意义之理分为二而宣说，因于道上取受教诫，故智慧于相续中显现，因知晓要点，故三界之基础空寂，故轮回与涅槃二者于同一时间止息之理分为二
English
and generate faith. Therefore, the fruit of the mind, both samsara and nirvana, are liberated in their own place, so the appearance ceases at the same time. If it is named, it is called the view of cutting off the illusion at the same time because both samsara and nirvana are taken at the same time. There is no need to get used to it. Knowing the key point just by seeing it, and liberating just by knowing it, so stay where you put the meditation, and emptiness in the place of stay. Where does it come from? At first, after examining the causes and conditions of body, speech, and mind, a special kind of mind arises, so it is always practiced, so it is practice. These are the general meanings that are divided into two at the end and explained. The nature, definition, and classification of the mind have been explained above. The object is to be eliminated. The first is the place of number, which is the beginning. The summary is explained by the six general meanings. Thinking is about the past, future, and present. Because there is no place to come from, it must be empty. Because there is no fruit, there is no repetition, and it is originally liberated. Also, because it is determined between the appearance and the consciousness, there is no power of the mother and child. Because it is determined between the previous and subsequent thoughts, the basis of karma and habits is empty. Because it is determined between the previous and subsequent dharmata, the dependence of both samsara and nirvana is exhausted. Because it is determined between the two causes and conditions, there is no dependence on the view, meditation, practice, and fruit. Because it is determined between the previous and subsequent minds, the path of naturalness without action is opened. Because it is determined between the previous and subsequent illusions, there is no place to go from the dharmata of different appearances. In this way, because of looking at the emptiness of self-nature, both samsara and nirvana are seen at the same time, because of looking at the emptiness of appearance, the root of dharma and non-dharma is seen, and because of looking at the emptiness of essence, the lifeblood of views and meditations is cut off at the same time. The so-called teaching is that the six meanings of the mind's first object are explained in a summary, which is based on the idea of thinking about the path of the six realms to the appearance of the six wisdoms in their own nature. Also, because they are gradually meditated, the first teaching is like the teaching of a rakshasa woman losing her child. After practicing the basis of body, speech, and mind, seek the source of dharmata, that is, the meaning is divided into two and explained. Because the teaching is taken on the path, wisdom appears in the continuum, and because the key point is known, the basis of the three realms is empty, so the principle of stopping both samsara and nirvana at the same time is divided into two.