English
Thus, it shows that two individuals are liberated at the same time. Among them, joy is realized through the arising of special happiness in body, speech, and mind, thereby liberating oneself. By gaining control over the general and specific characteristics of special wisdom in that very joy, one liberates others through compassion. Vajra means that by realizing in this way, one does not stray from the meaning of being unborn and undying in the three times. Intention is the placement of the mind, and it is the supreme realization itself that is definitely brought to the point here. The explanation is Vimalamitra's explanation of the meaning of the intention of the teacher Garab Dorje, which is the explanation of the first object of the mind. A thOḥ hūṃ hūṃ hūṃ sa ma ya (藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：vow/commitment). Born from the treasure as a supreme treasure. Entrusted to the queen of glorious mantra protectors. Now, the second object of the mind will be explained. The second section, the razor that cuts off conceptual thoughts, has six points: The first general meaning, through the self-purification of non-existence and appearance, the path of samsara and nirvana is exhausted, explained with reasoning; the second general meaning, searching for the source of the mind, explaining that the basis of samsara is empty; the third, examining the relationship between body and mind, explaining that it is established by understanding the faults and virtues of the special nature of reality; the fourth, identifying the way of being emptiness, explaining the refutation of wrong views; the fifth general meaning, recognizing the place where the mind disappears from the relaxation of body, speech, and mind; the sixth, explaining the key or extent of relaxation. Among them, the first general meaning, through the self-purification of non-existence and appearance, the path of samsara and nirvana is exhausted, explained with reasoning, the first of the three branch points explained, examining the relationship between body and mind, explaining that it is established by reasoning, that is, explained by "whatever the substance of the body" and so on. If asked, what substance is related to the mind? The nature of the body is the collection of aggregates, elements, and sense bases. The definition is samsara, or placement, or action, or not remaining in one place, therefore it is called body. That body, for the previous body, the four elements and subtle particles aggregate, recognizing that from the body to this present body is not the previous body, and later, if the key is not understood, one will take what is not this body, therefore this present body departs from the body, so it is called body. The divisions are four: precious secret body, Dharmakaya, Sambhogakaya, Nirmanakaya aggregate.
Chinese
具有智慧幻化之身的乃是报身，或者说是珍宝法身，智慧幻化即是色身。具有分别念习气的身体乃是众生所具有的。唯有识之身乃是灭尽定者和无色界者所具有的。对于分别念习气来说，具有明觉光之身的乃是光明天的天神们。具有血肉之躯以及粗重之物的身体乃是人类和旁生所具有的。具有忆念随行之身的乃是普通的饿鬼。唯有识之身乃是无色界的天神们所具有的。具有痛苦逼迫之身的乃是地狱众生所具有的。具有流转意之身的乃是处于中阴阶段的众生，也是游荡于空中的普通饿鬼所具有的。这些身体的特征和尺度等在这里不再赘述。这些身体的实体各自依赖于不同的存在，这里不再赘述。这里所说的血肉之躯，乃是粗细诸元素之物，以及微尘和肢体等，是地水火风聚合而成。其因是父母的菩提心，父亲作为因，成为存在的根基，母亲作为缘，使得四大元素聚合为一。同样，众生的身体各不相同，原因是不同的，因为是由不同的父母所生，以及不同的缘所致，所以没有相同之处，这是因为颜色和形状等不同。虽然身体不同，但心却并非不同，例如，陶工的转轮制造出无数种类的陶器，虽然都只是陶器，但形状和颜色却各不相同。同样，身体也只是身体，但如果仔细观察，就会发现它们是不同的。虽然陶器不同，但内部的虚空却具有相同的性质，没有差别。因此，心是唯一的，没有超出其本质。身体和心本身并非相同的因，因此也没有因果相同的关联。那么，众生的想法为何会有不同呢？这就像陶器的容量和大小有所不同一样。这是因为容器保护了内容物，所以才会如此。其关键在于，忆念和思考的转轮是突发的念头。因此，身体并非由心所生，因为身体是实有的。心是空性的，在任何地方都无法成立。同样，心是空的
English
The body of wisdom illusion is possessed by the Sambhogakaya, or it is the precious Dharmakaya, the wisdom illusion is the Nirmanakaya itself. The body of conceptual habit is possessed by sentient beings. The body of mere consciousness is possessed by those in cessation and the formless realm. For conceptual habit, the body of knowing light is possessed by the gods of clear light. The body of flesh and blood, along with coarse matter, is possessed by humans and animals. The body of memory following is possessed by ordinary pretas. The body of mere consciousness is possessed by the formless gods. The body of suffering appropriation is possessed by hell beings. The body of wandering mind is possessed by beings in the intermediate state of existence, and also by ordinary pretas wandering in the sky. Their characteristics and measurements, etc., are not elaborated here. Their entities each rely on different existences and are not elaborated here. Here, the body of flesh and blood is the object of subtle and gross elements, and all the minute particles and limbs, etc., are those gathered by earth, water, fire, and wind. Its cause is the bodhicitta of the parents, the father being the cause, it becomes the basis of existence, and the mother being the condition, the four elements gather into one. Also, the bodies of beings are different and distinct because the cause is not the same, because they are born from different parents, and because the conditions are different, there is no sameness, because the color and shape, etc., are different. Just as bodies are not the same, minds are not the same, for example, just as a potter's wheel makes countless kinds of pottery, although they are only pottery, their shapes and colors are not the same. Likewise, the body is only a body, but if examined carefully, they are different. Although the pottery is different, the space inside is of the same nature and without difference, therefore, the mind is one and does not transcend its essence, therefore, the body and mind themselves are not the same cause, therefore there is no connection of the same cause and effect. Then, why do sentient beings have different thoughts? It is like the difference in the capacity and size of pottery. This is because the container protects the contents, so it happens that way, and the key to it is that the wheel of memory and thought is a sudden thought. Therefore, the body does not arise from the mind, because the body is existent. The mind is empty in nature and is not established anywhere. Likewise, the mind is empty.
Chinese
由于无有根本，所以没有前后颠倒的所依；由于无有根源，所以没有执着于由生缚之身的所依。因此，不是从身体产生心，也不是从心产生身体。既然如此，身心没有关联，因此它不会前后颠倒，未来自然消逝，现在空性处以空性，止息处以止息。由于那个理由，心怎么会从身体产生呢？心无有因，由于空性本来清净，因此，所谓“这是要证的”，所谓“这是要舍的”，除了被宗派束缚之外，没有任何未证悟的。因此，我以智慧了知身心没有关联，那是远离世俗欲望的法性。轮回的根本空虚，因此寂灭的源头止息。这是第二个目标的简要意义的第一部分，第一个内容，以理证显示了对身心关联的考察。现在，第二个内容，依靠带有例子的教诲，显示了由于道路穷尽，行持修习的基础空虚。带有例子的教诲也是，由“教诲带有例子”等显示。所谓教诲，是依靠第二个忆念断绝的教诲，观察法性的降临，将意义安立于自身。例如，像大鹏鸟羽翼丰满一样的教诲，显示了无有作为和努力。而且，解脱的例子就像从国王的枷锁中解脱一样。依靠它来观察心的降临，赤裸裸地见到自性，被称为远离要点的瑜伽士。在这个时候，所有的过失都融入法性的虚空，所有的功德都作为圆满的基础显现，身体自然解脱，微尘和微尘的依赖消失，语言自然解脱，言语的基础空虚，心自然解脱，认识到相状无根无基，三身从束缚中解脱。了解了这样的要点，就不会考察身心的颠倒界限关联。由于先前考察关联的要点，忆念的源头自然止息而消失，后来没有获得之处。因此，由于目标自然断绝，行走的道路阻塞，没有找到再次返回的基础。后来，心的行走道路穷尽，就像没有行走者和行走一样。因此，凡是显现的都离不开法性
English
Since there is no basis, there is no support for reversing before and after; since there is no root, there is no support for attachment to the body bound by arising. Therefore, the mind does not arise from the body, nor does the body arise from the mind. Since there is no connection between body and mind, it will not be reversed before and after, the future will naturally disappear, and the emptiness will be empty in the empty place, and the cessation will be in the place of cessation. For that reason, how can the mind arise from the body? The mind has no cause, and since emptiness is pure from the beginning, therefore, what is called "this is to be proven" and what is called "this is to be abandoned" are nothing that has not been realized except being bound by sectarianism. Therefore, I know with wisdom that there is no connection between body and mind, which is the Dharma nature away from worldly desires. The root of samsara is empty, so the source of nirvana ceases. This is the first part of the summary meaning of the second object, the first content, which shows the investigation of the relationship between body and mind with reasoning. Now, the second content, relying on the teachings with examples, shows that the basis of practice is empty due to the exhaustion of the path. The teachings with examples are also shown by "teachings with examples" and so on. The so-called teaching is to rely on the second teaching of cutting off memory, observe the descent of Dharma nature, and establish the meaning in oneself. For example, the teaching like a garuda with complete wings shows that there is no action or effort. Moreover, the example of liberation is like liberation from the shackles of the king. Relying on it to observe the descent of the mind, seeing the nature nakedly is called a yogi who is far from the point. At this time, all the faults are integrated into the space of Dharma nature, and all the merits appear as the complete basis, the body is naturally liberated, the dependence of dust and dust disappears, the language is naturally liberated, the basis of speech is empty, the mind is naturally liberated, and it is recognized that the characteristics have no root and no basis, and the three bodies are liberated from bondage. Knowing such a key point will not examine the relationship between the reversal boundaries of body and mind. Because of the key point of examining the relationship earlier, the source of memory naturally ceases and disappears, and there is no place to obtain it later. Therefore, since the object is naturally cut off, the path of walking is blocked, and the basis for returning again is not found. Later, the path of the mind's walking is exhausted, just like there is no walker and walking. Therefore, whatever appears cannot be separated from Dharma nature
Chinese
因为没有其他的阻碍。 因此，就像没有道路，没有人能真正知道城市的尽头一样，通过证悟解脱了自我，从而从执着于过去中转变了心意。 因为那个理由，由于没有逐步提升智慧的道路，通过消除所要净化的心的障碍，也就不存在仅仅执着于智慧的情况。 以上是第二个内容，依靠包含例子的教诲，通过道路的耗尽，展示了修习的基础的空性。现在是第三个内容，通过了解无心性的特征，展示了轮回与涅槃同时止息： 如果瑜伽士安住于无心性的意义中，那么迷惑的境地就会同时止息。因此，由于无心性的要点，既没有佛也没有众生，因此，智者认为显现也是不存在的，即精通隐喻的人超越了语言的思辨。精通意义的人，谁能知道基础和根本是自解脱的呢？ 像这样，通过止息了将显现和声音的法视为存在的极端，以及将见解和禅修等执着于自续，因此，对轮回的存在与否进行思考，以及对过去的存在与否进行分别念的执着也都不存在。由于这二者不存在，净化者和所净化的基础空虚的要点，由于没有仅仅执着于身和智慧，因此没有成佛的所依或基础，并且由于没有依赖于它的各种心念的扰动，也没有身体衰败的缘由，现在是没有返回之处和没有去处的要点。 因此，心性是空性，超越了识别，善业不会带来利益，恶业也不会带来损害。因此，异熟果也是不可能存在的。 像这样的心性，没有像容器一样的习气，也没有像灰尘一样附着的所依，因此，没有返回前一端的基础，并且由于超越了前往后一端的道路，无论做什么，都没有超出法性之外的去处。 因此，这个人突然同时断除了所有的分别念，这也是通过寻找身心各自的目标，超越了不同分别念的境地，仅仅是从知道不存在的意义中产生的。 以上这些，是心的目标的第二个总义，最初，通过无有，显现于自性清净，轮回与涅槃的道路耗尽的理由。