English
It is as important as the heart, through the gates of achieving the Dharmakaya at the time of the path from the ground and the pure ground. However, from entering and dissolving into other chakras, the nature of the wisdom of the four appearances, such as the moment of clear light, up to the mind's isolation, will definitely arise. Moreover, each one can also generate the four appearances, but if we consider the main thing, then the air element of the seventy-two thousand channels dissolves into the crown chakra, giving rise to the ground of appearance; dissolving into the throat, giving rise to the increasing ground; dissolving into the heart, giving rise to the attained ground; due to uncommon causes, relying on the consort, appearing in the navel, increasing in the secret place, and attaining in the jewel place. If one mainly studies the consort, then first manifest these three, and then experience and realization will arise in the upper three chakras. If one mainly meditates on one's own body with skillful means, then by this, the experience and realization of the upper three chakras will arise, and finally, relying on the consort, the lower three will be manifested in an instant. The ground of the fourth moment of near attainment is the nature of the oneness of the three tastes, so it arises from the power of combining everything, or mainly from the equal division of the lower three chakras. In particular, it should be known that it arises from being bound immovably at the tip of the vajra or the tip of the lotus. Relying on one's own body with skillful means, what leads to the isolation of the mind? The Lamp Clearly states that it is generated by the sequence of arising, entering, abiding, and gathering. The first three are vajra recitation, and the sequence of gathering is breath-holding and subsequent destruction, and it is only thought that everything is the same. In particular, some people think that the sequence of gathering is meditating on the mantra wheel in the heart, the awakened ones think it is the burning drops in the heart and crown chakra in the secret instructions of the Dakini, and the Black Lineage thinks it is the expansion and contraction of the navel and the three places in the secret instructions. That is also for beginners, to generate a feeling of pleasure similar to mind isolation, and to generate a meaning that is in accordance with the wisdom of mind isolation in learning language isolation and below, and to meditate for the purpose of guiding the experience of this sequence of mind isolation. So, all those secret instructions, and also the breath-holding and subsequent destruction of the common generation stage, it is the same no matter what you meditate on.
Chinese
，所有这些都是恰当且极好的。这与幻身、光明和双运的诀窍也类似，对于初学者来说，能生起与之相应的证悟。在正行时，对于引导体验，所有各种诀窍都是可以的。然而，在相续中生起心寂及以上次第，唯有无分别的明相。虽然是智慧手印，但正行显现为明相，故无分别。修习业手印和自证的安乐，安乐增盛，自相续的显现一时融入安乐光明，这是圆执。所有内外显现次第融入安乐，这是后破。引导心寂的方法，金刚念诵是最殊胜的。金刚念诵也如上所说。所以，对于初学者和共同修习的造作金刚念诵，不是真实成就心寂的金刚念诵。第二，关于旁述，辨别业的边际：如云彩般种类多，颜色和形状各不同，于虚空界中生起后，亦于彼处而消融。如是自性诸所有，乃是三相之因性，无余融入于境后，亦将趋入于光明中。不知如是之自性，为不祥黑暗所覆盖，造作善与非善业之后，将于五趣中而流转。造作无间等业之后，将于地狱等处受煎熬。行布施等善业之后，将于天界等处受供养。无数千百之生世，于此获得一次又一次，此乃往昔之业异熟，愚昧之辈则生忧伤。以自性显现之方式，何者生世受烦恼，若能知晓彼即智者，将从有海牢笼得解脱。如是说。龙树菩萨的《业边分别小论》中说：云是具有雷声之相，从虚空之中普遍生起等，这些也都是这些词句的意义的概括。也就是说，如云彩般颜色和形状各不相同的各种云彩于虚空界中生
English
, all of these are appropriate and excellent. This is also similar to the instructions on illusory body, clear light, and union, and for beginners, it can generate corresponding realization. In the main practice, all kinds of instructions are permissible for guiding experiences. However, the stages from mind isolation and above that arise in the continuum are only those with non-conceptual clarity. Although it is a wisdom mudra, the main practice appears as clarity, so there is no conceptualization. By meditating on the action mudra and the bliss of self-awareness, bliss increases, and the appearance of one's own continuum merges into bliss and clear light at once, which is round grasping. All inner and outer appearances gradually merge into bliss, which is subsequent dissolution. The method of guiding mind isolation, Vajra recitation is definitely the most supreme. Vajra recitation is also as mentioned above. Therefore, for beginners and the artificial Vajra recitation of common practice, it is not the Vajra recitation that actually accomplishes mind isolation. Second, regarding the incidental, distinguishing the limits of karma: Just as clouds are of various kinds, colors and shapes are different, having arisen in the expanse of the sky, they will also dissolve in that very place. Likewise, all natures are the cause of the three appearances, without exception, having entered into the objects, they will also enter into the clear light. Not knowing such a nature, being covered by inauspicious darkness, having created good and non-good karma, they will wander in the five realms. Having committed the five heinous crimes and so on, they will be tormented in hell and so on. Having performed generosity and other virtuous deeds, they will be revered in the heavens and so on. Countless thousands of lifetimes, here obtained again and again, this is the ripening of past karma, the ignorant ones grieve. By way of the nature of appearance, whoever's birth is afflicted, if one knows that, one is wise, and will be liberated from the prison of existence. Thus it is said. In Nagarjuna's "Small Treatise on Distinguishing the Limits of Karma," it says: Clouds are those that have the form of thunder, arising universally from within the sky, etc., these are also summaries of the meaning of these words. That is to say, just as clouds of various colors and shapes arise in the expanse of the sky,
Chinese
生起之法，如是生起后复又融入彼性，如是与种种云彩相似之八十自性等之分别念，彼等初起之时，亦是从与虚空相似之光明中生起之三种显现之因，即从三种显现而生。中间如种种云彩之形状遍布山河大地之分别念，彼等融入内外所摄一切境，受用后复随三种显现之次第融入，最初从何处生起之光明界中而入。光明及其显现，三种显现之体性乃是乐、明、无念，若能知如是而修持，则如云彩之分别念自可解脱。若不了知如是之自性实相，则为无明愚痴之黑暗所覆，由此所生而造作善与不善之业。由业力故，于三恶道及天人等五道中受生，于一切处轮回。又由烦恼所生而造作无间罪等恶业，于地狱等恶道中受煎熬。与无明相应之分别念，以善心造作善业，则于果报中，于天界等处，以受用等安乐之物供养，而感受喜悦。然彼等亦非恒常处于恶道，亦非恒常处于天界，以分别念善恶交替故，业亦是交替积累。一次获得尚且不够，必须再三感受，于修道至未以对治力摧毁之间，心之习气相续不断现行。习气相续不断故，分别念亦相续不断。是故业、烦恼、痛苦三者亦相续不断，故于无数劫中漂流，此乃譬喻，直至无有边际。于此无有边际之时中，再三交替获得种种苦乐，愚昧者则认为此乃往昔之业所成熟，如今亦无能为力。
English
The arising phenomena, having arisen in this way, dissolve back into that very nature. Similarly, the eighty natures and so forth, which are like various clouds, those conceptualizations, although they arise in the beginning, are also caused by the three appearances that arise from the luminosity that is like the sky, that is, they arise from the three appearances. In the middle, like the various shapes of clouds spreading over mountains and rivers, those conceptualizations enter and enjoy all the objects belonging to the inner and outer realms, and then, with the order of dissolution of the three appearances, they enter into the very realm of luminosity from which they first arose. The nature of luminosity and its appearances, the three appearances, is bliss, clarity, and non-conceptuality. If one can cultivate in the way of knowing that, then the conceptualizations that are like clouds will become self-liberated. If one does not understand the nature of such a state, then one will be covered by the darkness of ignorance and delusion, and being instigated by that, one will perform virtuous and non-virtuous actions. Due to the power of that action, one will take birth in the three lower realms and the five realms of gods and humans, and will wander in all places. Moreover, being instigated by afflictions, one will commit sinful actions such as the five heinous crimes, and will be tormented in the lower realms such as hell. With conceptualizations that are associated with ignorance, one will perform virtuous actions with a virtuous mind, and in the result, in the heavens and so forth, one will be pleased and experience joy, being offered with pleasant things such as enjoyment. However, they do not always stay in the lower realms, nor do they always stay in the heavens, because the conceptualizations of virtue and non-virtue alternate, and the actions are also accumulated alternately. It is not enough to obtain it once, one must experience it again and again, and until the path is cultivated and destroyed by the antidote, the habitual patterns of the mind will continue uninterruptedly. Because the habitual patterns continue uninterruptedly, the conceptualizations also continue uninterruptedly. Therefore, the three of karma, afflictions, and suffering also continue uninterruptedly, so one wanders in countless kalpas, which is a metaphor, until there is no end. In this endless time, one repeatedly obtains various kinds of happiness and suffering alternately, and the deluded ones think that this is the ripening of past actions, and now there is nothing that can be done.
Chinese
哦，这样悲伤地说道。心的自性之上，轮回等等的各种显现，都是无根无基的，因此，离戏的觉性安住于心的自性中。三种显现也像天空的颜色在水中显现倒影一样产生，除此之外，并不在实相之外，所以如果了解它的自性，就安住于离戏本身。由于对念头、显现量和三种显现的迷惑，仅仅安住于无有显现中。当证悟它的自性时，谁在轮回中流转，谁又会获得清净呢？没有实体，仅仅是显现而已。仅仅是心或三种识，从无始轮回以来，被无有和显现的业和烦恼束缚而迷惑。当完全了知上师口诀的显现时，就会证悟无有束缚和解脱之所依的光明大乐的实相。如果对此善加串习，业的习气在心中也会显现，并且由于了知它的自性是无根的，所有的业、烦恼和痛苦都会平息。以自性八十和三种显现的自相的方式证悟真如，就一定会从有之牢笼中解脱。如何解脱呢？通过了知自性和显现如何使众生精疲力尽、疲惫和烦恼的实相。其原因是，了知心的真如本身就是具有真正智慧的缘故。所谓“业的边际分别”，业的边际就是业已穷尽和舍弃。而且，从原始以来，自性上没有成立，也就是本来就穷尽了。证悟这个状态就是分别。如果相续中生起心完全寂静的证悟，就会体验到显现和自性是离戏的。因此，由于了知三门的一切业都如幻，所以以前的旧业也不会产生果报。而且，三门所造的一切新业也不会抛向轮回。详细内容可以从《行集灯》中了解。第二，简略宣说包含二谛双运，有六个要点：举例说明。
English
Oh, it is said with sorrow. On the nature of the mind, these various appearances such as samsara are without foundation or root. Therefore, the non-dual awareness abides in the nature of the mind. The three appearances also arise like the color of the sky appearing as a reflection in water, but apart from that, they do not exist separately from the reality. So, if you understand its nature, you will abide in the non-duality itself. Because of being confused about thoughts, the extent of appearances, and the three appearances, one abides only in the appearance of non-existence. When one realizes its nature, who is the one who wanders in samsara, and who is the one who becomes completely purified? There is no substance, only appearance. These mere mind or the three consciousnesses, from beginningless samsara, have been bound by karma and afflictions of non-existence and appearance, and are confused. When one fully understands the appearance of the guru's instructions, one will realize the reality of the great bliss of luminosity, which is the basis of neither bondage nor liberation. If one becomes well-versed in this, the karmic imprints that are in the mind will also become manifest, and by knowing that its nature is rootless, all karma, afflictions, and suffering will be pacified. By realizing the suchness through the self-form of eighty natures and three appearances, one will surely be liberated from the prison of existence. How will one be liberated? It is through knowing the reality of how nature and appearance exhaust, tire, and afflict beings. The reason for this is that knowing the suchness of the mind itself is the cause of having true wisdom. Regarding "discriminating the limits of karma," the limit of karma is the exhaustion and abandonment of karma. Moreover, from the beginning, it is not established by nature, that is, it is exhausted from the beginning. Realizing that state is discrimination. If the realization of the mind being completely secluded arises in the mindstream, one will experience appearance and nature as non-dual. Therefore, since all the actions of the three doors are realized as illusory, the old karmas of the past will not produce results. Moreover, all the new karmas created by the three doors will not throw one into samsara. Details can be learned from the Lamp for Compiling Practices. Secondly, briefly explaining the union of the two truths, there are six points: giving examples.