English
Because there are no other obstacles. Therefore, just as there is no path, and no one can truly know the end of the city, through realization, the self is liberated, thereby turning the mind away from clinging to the past. Because of that reason, since there is no path of gradual progression of wisdom, by eliminating the obstacles of the mind to be purified, there is also no clinging to mere wisdom. The above is the second content, relying on the teachings including examples, through the exhaustion of the path, showing the emptiness of the basis of practice. Now is the third content, by knowing the characteristics of no-mind, showing that samsara and nirvana cease simultaneously: If a yogi abides in the meaning of no-mind, then the realm of delusion ceases simultaneously. Therefore, due to the key point of no-mind, there is neither Buddha nor sentient beings, therefore, the wise consider that appearance is also non-existent, that is, those who are skilled in metaphors transcend the speculation of words. Those who are skilled in meaning, who can know that the ground and root are self-liberated? Like this, by ceasing to cling to the extreme of perceiving phenomena of appearance and sound as existent, and clinging to views and meditation, etc., as self-continuum, therefore, the thought of whether samsara exists or not, and even the clinging to the conceptualization of whether the past exists or not, do not exist. Since these two do not exist, the key point of the emptiness of the purifier and the purified, since there is no clinging to mere body and wisdom, therefore there is no basis or ground for becoming a Buddha, and since there is no disturbance of various mind movements that depend on it, and there is no cause for the decay of the body, now there is the key point of no place to return and no place to go. Therefore, the nature of mind is emptiness, beyond identification, good deeds do not bring benefit, and bad deeds do not bring harm. Therefore, the ripening of karma is also impossible. Such a mind-nature, without habits like a container, and without a support like dust clinging to it, therefore, there is no basis for returning to the previous end, and since it has transcended the path of going to the later end, whatever is done, there is no place to go beyond the nature of reality. Therefore, this person suddenly cuts off all conceptual thoughts at once, and this is also through searching for the respective objects of body and mind, transcending the realm of different conceptual thoughts, arising merely from knowing the meaning of non-existence. All of the above is the second general meaning of the object of mind, initially, through non-existence, appearance is pure in its own place, the reason for the exhaustion of the path of samsara and nirvana.
Chinese
我们已经将教法分为三个部分来阐述了。现在是第二个总义，通过寻找心的来源，揭示轮回的基础是空虚的，这通过四个内涵来阐述，首先，依赖于念头消失的时刻来确定法性，这通过“秘密自宗的剃刀”等来阐述。秘密是对每个个体来说，自性是秘密的；对于声闻等小乘行者来说，是以隐藏的方式秘密；对于没有资格的众生来说，是以隐藏的方式秘密。因为认识到自宗的消失之处、消失之时和消失之因，所有分别念在同一时刻被斩断，所以称为剃刀。心融入并遍及所有外在的境，既不是不同的，境也不是从心中产生的。因为谁也无法知道心的各种变化，所以境也不是从心产生的。由于境和心不是同一个原因，境上显现出心识的各种分别念，但这些念头是突发的，因此它们在自身消失，不会停留在原来的状态，以后也不会受其影响。因此，境和心不是二元的，念头的骏马之风自然消融于虚空，细微和粗大的念头都不可能存在。因为知道风心的流动是空性的，所以所有的念头在同一时刻清净。这些也是心之所处自然产生的，各种不同的念头自己使自己空虚，所以不是通过对治来修正的。因此，风没有向外流动的境，所以称为流动自解脱。风进入内部，是执着的住所，因为风心的基础是空虚的。如上所述，总义的第二个内涵，依赖于念头消失的时刻来确定法性之后，现在是第二个，通过境心分离的关键，来观察心的降临之处，这通过包含例子的教诲来阐述。等等，依赖于上面所说的，从根本上动摇三界轮回，揭示了三有自解脱的关键。因此，心若不加人为的修饰，自然是清晰的，就像水不浑浊自然是清澈的一样。这样，仅仅放松就能解脱，保持原状就能安住。
English
We have explained the teachings by dividing them into three parts. Now, the second general meaning is that by searching for the source of the mind, it is revealed that the basis of samsara is empty, which is explained through four inner meanings. First, relying on the moment when thoughts disappear to identify the nature of reality, which is explained by "the secret self-doctrine's razor," and so on. Secret is that for each individual, self-nature is secret; for the Shravakas and other lesser vehicles, it is secret in a hidden way; for beings without capacity, it is secret in a concealed way. Because the place of disappearance, the time of disappearance, and the cause of disappearance of the self-doctrine are recognized, all discriminations are cut off at the same moment, so it is called a razor. The mind enters and pervades all external objects, it is not different, and the objects do not arise from the mind. Because no one can know the various changes of the mind, the objects do not arise from the mind either. Since the object and the mind do not have the same cause, various discriminations of mind appear on the object, but these thoughts are sudden, so they disappear in themselves, do not remain in the original state, and will not be influenced by it later. Therefore, object and mind are non-dual, the horse-wind of thoughts naturally dissolves into the sky, and subtle and gross thoughts cannot exist. Because knowing that the movement of wind-mind is emptiness, all thoughts are purified at the same moment. These also arise naturally from the place where the mind resides, and various different thoughts empty themselves, so they are not corrected by antidotes. Therefore, there is no object for the wind to flow outward, so it is called the self-liberation of movement. The wind enters inward, which is the abode of attachment, because the basis of wind-mind is empty. As mentioned above, the second inner meaning of the general meaning, after relying on the moment when thoughts disappear to identify the nature of reality, now the second is, through the key of separating object and mind, to observe the place where the mind descends, which is explained by the teachings including examples. And so on, relying on what was said above, shaking the three realms of samsara from the root, revealing the key to the self-liberation of the three existences. Therefore, if the mind is not artificially modified, it is naturally clear, just as water is naturally clear if it is not turbid. In this way, liberation is achieved by simply relaxing, and abiding is achieved by remaining in its original state.
Chinese
仅仅保持自宗的解脱之外，没有其他的了。 这样放松也是以前身心分离时所学的要点中产生的。 因此，对于领悟要点的人来说，身体的基础空虚时，心不住留，仅仅是身心放松就从要点中产生。 这样，第二个内容通过身心分离的要点，指示了心的着落之处。 现在，第三个内容通过不住于前后世的要点，指示不住于心的串习力量。 身体跟随使用，心作为空性的所依。 这二者的联系，风的运行基础耗尽而消失的要点，是从以前精于风脉的修习中产生的。 因此，前世自然止息，当下也不住留于其上。 对于来世之业的分别念不住留，由于颠倒之处和源头混淆，称为无基断根。 因此，了知这些不同的分别念都不是真实的，一切都消失，无论谁了知这是虚假的显现，就称为不住于三界。 因此，仅仅了知这个要点就能解脱，不必依赖串习于相续中。 这也不是他力，依靠自力，在一刹那间就能从三界中解脱。 这样，第三个内容通过不住于前后世的要点，指示不依赖心的串习力量而解脱。 现在，第四个支分之义，指示使三界中颠倒的基础空虚的风脉要点消失之时。 也是由于基础耗尽，轮回的所依空虚，突发的分别念自然消失，运行完全清净。 斩断运行、意识、忆念，所以是剃刀。 也是在前后运行之间，从风口吹送驱赶，在空处空寂，在消失处消失，无论谁与分别念分离，不认识轮回与涅槃的界限，称为忆念消失于源头，修习无生之座的瑜伽士。 也是如果认识，就在显现、意识前后之间认识。 在这二者之间，见到心性无有和具备的法性。 导致三界颠倒的业和烦恼空虚，那空虚之后，轮回之因的业和习气、果报、痛苦
English
There is nothing other than liberation by merely maintaining one's own system. That relaxation also arises from the key points learned when the body and mind were previously separated. Therefore, for a person who understands the key point, when the basis of the body is empty, the mind does not remain, and merely relaxing the body and mind arises from the key point. Thus, the second content indicates the place where the mind lands through the key point of separating body and mind. Now, the third content indicates not dwelling in the power of habituation of the mind through the key point of not dwelling in previous and subsequent lives. The body follows and uses, and the mind acts as the support of emptiness. The connection between the two, the key point of the wind's movement base being exhausted and disappearing, arises from previously practicing the wind skillfully. Therefore, the previous life naturally ceases, and the present does not remain on it. Because the conceptualization of the karma of future lives does not remain, and because the place of reversal and the source are confused, it is called rootless and cut off. Therefore, knowing that these different conceptualizations are not true, and that everything disappears, whoever knows that this is a false appearance is called not dwelling in the three realms. Therefore, merely knowing this key point is liberation, and there is no need to rely on habituation in the continuum. This is also not other-power, but relying on self-power, one can be liberated from the three realms in an instant. Thus, the third content indicates liberation without relying on the power of habituation of the mind through the key point of not dwelling in previous and subsequent lives. Now, the fourth meaning of the limb, which indicates the time of disappearance of the key point of the wind that makes the basis of reversal in the three realms empty. Also, because the basis is exhausted, the support of samsara is empty, and sudden conceptualizations naturally disappear, the movement is completely purified. Cutting off movement, consciousness, and memory is therefore a razor. Also, between the previous and subsequent movements, blowing and chasing from the wind's mouth, emptying in the empty place, disappearing in the place of disappearance, whoever is separated from conceptualization and does not recognize the boundary between samsara and nirvana is called a yogi who eliminates memory into the source and cultivates the seat of non-birth. Also, if recognized, it is recognized between the appearance and consciousness before and after. Between these two, seeing the nature of reality with and without mind. The karma and afflictions that cause reversal in the three realms are empty, and after that emptiness, the karma and habitual patterns, results, and suffering that are the cause of samsara
Chinese
由于聚合的联系完全断绝，不滞留于终点，因此，基显现的错觉存在与不存在的道路、因缘自身止息之间是空性的，轮回与涅槃的联系就断绝了。如是等等，是指心的对境，第二个总义，寻找心的生处，从而显示轮回的基础是空性的，并以四个内涵来显示。现在是第三个总义，考察身心的联系，特别是以智慧成立佛法的过失与功德。以三个支分之义来显示，首先是断除地道上的歧途，显示确立心的根本。如若想要前往，等等来显示。如果依靠地道而想要到达彼岸的法乘，那么反过来又被它束缚，就会松懈地轮回，因为除了之前的地轮回的业因果的业的联系一次又一次地轮回之外，别无其他，所以以地和道为主的法乘没有任何必要。那也是因为安住于之前的地，而无法进入其他的缘故。因此，将伴随贪欲的佛法之心引导至各种各样的分别念，从而使身、语、意的处境恶劣的不清净的众生，除了执持三界轮回的基础之外，没有其他去处。以什么理由来执持呢？因为自己的心被存在与不存在、显现与空性的分别念所束缚。因此，共同法乘的执持边见的众生们，除了在三界之地一次又一次地轮回之外，没有其他去处。因此，心是由于忆念而聚集各种分别念的缘故，除了在各种不同的有情众生中轮回之外，别无其他。如是，由于在三界中一次又一次地轮回之外，别无其他。如果轮回是三界的行境或者是不证悟，涅槃是遍知一切自性，这二者怎么会同时产生呢？如果可以同时产生，那么轮回的体性是空性的，涅槃的体性也应该可以见到。如果见到了涅槃的体性，那么轮回怎么能够成立呢？二者就像冷热触感一样，是互相矛盾的。如果心不依赖于六道众生的不同形相，那么自己的意愿的