Chinese
之所以说现在显现的一切都是心显现，原因在于，虽然实际上没有成立，但像见、闻、觉三者等，显现得好像真实存在并被体验到，这是因为以前在心中留下的习气，被唤醒的因缘所显现的力量所致，比如像梦中的显现一样。从修行体验的角度来认识，虽然清楚地见到并体验到烟等十种征兆的出现，但不是自己的心向外行去。这些不是从外面向内而来。因为是心明觉本身所体验，所以确信是自心的显现。就像这样，菩萨在入定的时候，心中见到影像，从对境的智慧中返回，必定抓住自己的意识。像这样，向内了解心之后，就能证悟无所执着。就像这样。从具备三种信心的角度来确定，上师从教证、理证、诀窍三个方面来指示心。续部中也说：三有微尘非尘埃，此乃名为了别识。这样说。将此比喻安立在光明十相之上，心的显现仅仅是自己心中产生的，就像镜中的影像一样。如是所说，自己所体验到的，通过对上师、续部和自己本身的三种信任，确定一切外境显现都是心。这是第一个认识的章节。第二个要点是认识心的自性是空性，教证是出自《圣大宝积经·迦叶品》：如此这般完全寻觅心，贪着、嗔恨、愚痴的法是什么？是未来、过去、现在产生的吗？对此，过去的心已经灭尽，未来的心尚未到来，现在的心是无住的。迦叶，心不在内，也不在外，也不是两者之外所能观察到的。这样说。理证是从通达理路的角度来阐述，确立一切世俗为无实有的总理论证，特别是确立心为空性的理
English
The reason why all that appears now is just a mind appearance is that, although it is not actually established, things like seeing, hearing, and feeling appear as if they really exist and are experienced. This is because the habits left in the mind from the past are manifested by the power of the awakening causes, just like the appearance in a dream. To recognize from the perspective of meditative experience, although the appearance of the ten signs such as smoke is clearly seen and experienced, it is not that one's own mind goes outward. These do not come from outside to inside. Because it is experienced by the mind's clear awareness itself, it is certain that it is the manifestation of one's own mind. Just like this, when a Bodhisattva is in Samadhi, when the mind sees an image, returning from the wisdom of the object, one must grasp one's own consciousness. Like this, after understanding the mind inwardly, one can realize that there is nothing to grasp. Just like that. To determine from the perspective of having three kinds of faith, the Lama points out the mind from the three aspects of scripture, reasoning, and pith instructions. It is also said in the Tantra: The three realms are not dust of fine dust, this is the discriminating consciousness. Thus it is said. This metaphor is established on the ten signs of luminosity, the appearance of the mind is merely produced from one's own mind, just like the image in a mirror. As it is said, what one has experienced, through the three trusts of the Lama, the Tantra, and oneself, one determines that all external appearances are the mind. This is the first chapter of recognition. The second point is to recognize that the nature of the mind is emptiness, the scriptural proof comes from the Kashyapa Chapter of the Holy Great Jewel Heap Sutra: In this way, completely seek the mind, what is the Dharma of attachment, hatred, and ignorance? Is it produced in the future, past, or present? To this, the past mind has ceased, the future mind has not yet arrived, and the present mind is without abiding. Kashyapa, the mind is not inside, nor outside, nor can it be observed outside of both. Thus it is said. Reasoning is explained from the perspective of understanding the path of reasoning, establishing the general reasoning that all conventionalities are unreal, especially the reasoning that establishes the mind as emptiness.
Chinese
依靠他们使生起定解。如果仅仅是信奉精要，那么如上文所引经部的意义一样，智慧生起刹那的意义。分为生、住、灭三种来寻找，过去已经灭尽而没有了，未来还没有产生所以没有，如果对现在进行观察，除了过去未来二者之外没有现在。另外，心不住于内根，不住于外境，也不住于二者之间的中间。不住于外境五者和内根五者等的体性中，也不住于除此之外的其他地方。心不能说成是这样存在，也不能说成是这样感受这样了知，也不能执着为是这样不存在的，安立为存在也依赖于安立为不存在，安立为不存在也依赖于安立为存在，因此，存在不存在，是与不是，在任何方面都不能成立。在甚深禅定中就是这样反复思量。因为不是存在，所以在后得分别的时候，也安立为不存在的名称。二者都是也不可能，二者都不是的法相也不可能。因此，世俗的实相空性就是这样。关于修行经验的介绍是，允许带着束缚而将觉性安住在未被改造的原始状态。觉性的力量不停止，无论显现见闻觉知、动摇、思考、禅修都可以，显现之时就用向内反观的智慧，赤裸裸地指示说，处所、境、相、本体是怎样的。我和他人，境和有境，物质和意识，所感受和能感受，所知和能知，一切从原始以来就是自性清净的，对此没有改造，赤裸裸地介绍安住和守护的方式，让其能够自立。以具足三种信赖的方式生起定解。有些人说，这个心如果不观察就会显现各种各样，如果逼迫寻找就找不到，就像幻觉一样。这样介绍空性是依靠胜观方面，但是很可能与思所成慧相似，所以在这个断除分别念的逼迫寻找的时候，没有必要也没有作用。还有些人将无分别、无思的呆滞状态介绍为实相，这是对没有见到实相而无从介绍，因为是续部的王。
English
Relying on them, allow definite understanding to arise. If one merely believes in the essence, then, as in the meaning of the sutra quoted above, wisdom arises in a moment. Searching by dividing into three: arising, abiding, and ceasing, the past has already ceased and is gone, the future has not yet arisen and is therefore not. If we examine the present, there is no present apart from the past and future. Furthermore, the mind does not abide in the internal sense faculties, nor does it abide in external objects, nor does it abide in the space between the two. It does not abide in the nature of the five external objects and the five internal sense faculties, etc., nor does it abide elsewhere. It cannot be said that the mind exists in this way, nor can it be said that it experiences or knows in this way, nor can it be grasped as not existing in this way. Establishing existence also depends on establishing non-existence, and establishing non-existence also depends on establishing existence. Therefore, existence and non-existence, being and non-being, are not established in any way. In profound meditative equipoise, one repeats this. Because it is not existence, in the subsequent stage of discrimination, the term non-existence is also applied. It is also impossible for both to be the case, and it is impossible for the characteristic of neither to be the case. Therefore, the way in which conventional reality is empty is like that. The introduction to the experience of meditation is to allow awareness to remain in its unaltered, raw state, even with its bonds. The power of awareness does not cease, and whatever may arise—seeing, hearing, feeling, moving, thinking, meditating—at the very moment of its arising, one uses the wisdom of inward-turning awareness to directly point out what the place, object, aspect, and essence are like. Self and other, object and subject, matter and consciousness, what is experienced and the experiencer, what is known and the knower—all are primordially pure by their very nature. There is no alteration to this, and the way of abiding and maintaining it is directly introduced, allowing it to be self-sufficient. Generating definite understanding through the three kinds of confidence. Some say that if this mind is not examined, it will appear in various ways; if one searches for it, one will not find it, like an illusion. Introducing emptiness in this way relies on the aspect of insight, but it is very likely to resemble wisdom born of thought. Therefore, at this time of cutting off the search for conceptualization, it is of little use and has no power. Others introduce non-conceptual, thoughtless blankness as the real state, but there is nothing to introduce to one who has not seen the real state, because it is the king of tantras.
Chinese
而且，自己的心完全陷入昏厥和睡眠，就像没有主人的主人一样。清醒时，要使其具有自性而清晰，因为这些不是众生解脱的道路。如是说。后面的这句话也禁止将显现本身或这个本身认定为实相。因此，上师通过经论、理证和口诀，揭示了所有心、心所、念头、觉性和流动，虽然显现不间断，但从原始以来就未曾存在过。一切经续中也都是这样说的，而且在《续王》中也说：没有能分别的识，它也不住在任何佛的智慧中。这句话将成为对佛陀们的教导。如是说。也通过自己的经验确定了不可执取。这个明觉赤裸裸的意义没有其他的，无论做什么，都不要执取，无论显现什么，都不要有依靠。无论执取什么常相，都不要有分别，就在那个状态中修持。这样修持，通过对上师、续和自己的信心这三者，就能断定心是空性的。这是第二部分，关于介绍。第三个要点，介绍空性无所缘。经文是：《持地经》中说：所谓空性，就是没有执着和没有抓住的词语的别名。以及其他经中也说：胜义谛是没有心识运行的地方，更何况是文字。理证方面，也要运用那些遮止空性之相的理证。在等持中是离戏论的。是离边的。是不分别的。即使执着于空性，那也是戏论。是堕入边见的。是错误的。例如，实际品尝蔗糖等的味道，和用分别心推测蔗糖的味道是这样的，这二者通过体验而证明是完全不同的。同样，以赤裸裸的方式看待觉性的时候，那个不可执取的状态，和理解上的空性，这二者也通过不同的体验方式而显现出来。无论如何用分别念去执取，都是不符合实相的征兆。如果连空性都不执着，那更何况是执着于其他呢？对于本性离戏的那个状态，用分别念无论如何都无法执
English
Moreover, one's own mind becomes like a master without a master, completely immersed in fainting and sleep. When awake, it should be made clear with its own nature, as these are not the paths to liberation for beings. It is said. This latter statement also prohibits identifying appearance itself or this very thing as reality. Thus, the Lama, through scripture, reasoning, and oral instructions, reveals that all mind, mental factors, thoughts, awareness, and movements, although appearances are uninterrupted, have never existed from the beginning. This is also stated in all Sutras and Tantras, and in the King of Tantras it is said: There is no discriminating consciousness, nor does it reside in any Buddha's wisdom. This statement will become a teaching for the Buddhas. It is said. It is also determined through one's own experience that it is ungraspable. The meaning of this naked, clear awareness is nothing else: whatever action is done, do not grasp; whatever appears, be without reliance. Whatever constant characteristic is grasped, be without discrimination, and cultivate in that very state. By cultivating in this way, through the three confidences in the Lama, the Tantra, and oneself, the mind is determined to be empty. This is the second part, concerning introduction. The third point, introducing emptiness as without object of focus. The scripture is: In the Sutra Requested by Dhāraṇīśvara, it says: That which is called emptiness is a synonym for the words without attachment and without grasping. And in other Sutras it also says: The ultimate truth is that in which there is no movement of mind, what need is there to mention letters? In terms of reasoning, the reasonings that negate characteristics in emptiness are also applied. In Samadhi, it is free from elaboration. It is free from extremes. It is non-conceptual. Even if one grasps emptiness, that itself is elaboration. It is falling into extremes. It is a mistake. For example, the actual tasting of the flavor of sugarcane and the mental speculation that the flavor of sugarcane is like this are proven to be completely different through experience. Similarly, the state of being ungraspable when looking at awareness in a naked manner and the emptiness of understanding are also manifestly proven through different ways of experiencing. No matter how it is grasped by conceptual thought, it is a sign that it does not correspond to reality. If one does not even grasp emptiness, what need is there to mention grasping onto something else? For that nature free from elaboration, no matter how one tries to grasp it with conceptual thought,
Chinese
没有的。修习禅定，经验的介绍也是不把意义放在理解上，而是在觉性上运用，以分别念推测的空性，在心识或者显现上是否契合，在经验上运用的时候，以分别念推测的空性它自己消失了。和以前理解的那个不一样，显现觉性这个本身，没有可执著的，赤裸裸的，说不出来，想不出来，见不到，没有取舍，没有安住，没有去来，就那样不断地念诵。以具足三种信心的角度来确定，从趣入无分别的陀罗尼来说：无分别是没有形体的，不可指示的，没有所依的，没有显现的，没有分别识的，没有处所的。等等这样说了，上师以教证理证口诀的方式来开示，以及经续中说：谁若不离于无变，人们执取空性而观空。虽然出自古老的传承，但“离”必须解释为“颠倒”的意思。谁若不离于无变，人们执取空性而观空，从不变异中颠倒。这样说了，并且对于实相，声音分别的行境穷尽，自己也亲身体验，因此空性是没有分别念并且没有对境的，确定为离戏和离言。介绍的第三部分。第四个要点，为了说明这三个介绍的次第，没有错乱地开示从导师释迦牟尼佛传下来的口诀和实修，在《三十三天经》中说：天子，三界仅仅是心而已，心也是没有形体的，不可指示的，没有阻碍的，不是分别的，如幻如化，心以心的法性来完全寻找也找不到。以哪个心来完全寻找心的那个心也找不到。因此，心不可得，一切法都不可得。这样说，并且经部的教证，圣者无著也在《摄大乘论》中引用说：如是知内心，应悟无所取，其后无能取，尔后悟无相。这样说了。觉性是像上面所说的那样，首先修习粗大并且容易理解的，然后修习细微并且