Chinese
就像没有边际一样，最终明白心是重要的才能理解。从根源上切断，一遍又一遍地询问、探究。还有，这个身体不是，之前取过很多身体的心，是一个还是多个？三界轮回的心和自己的心，是一个还是不是一个？如果是一个，那么多的存在是什么？如果不是一个，用什么区别？等等提问。无边无生，无法回忆、思辨、言说的，在无生中茫然，愣愣地、散乱地走。那时，给予最合适的基位认知。之后，对于你所说的心，那个感受苦乐、经历经验、知晓的，最初从哪里来？产生的时间是什么？父母？比喻？朋友？颜色？形状等等是什么？这样让其分解三天，确定无法找到后，给予原始基位的认知。在此之前，确定基位非常重要。萨玛雅！（藏文：ས་མ་ཡཱ།），嘉嘉嘉！（藏文：རྒྱ་རྒྱ་རྒྱ།）然后，再次观察外在显现的白色红色，是否被心所遍及。如果说这些没有被心遍及，就问：是被心本身遍及，还是仅仅被心所遍及？如果明白不是真实存在，而是分别的心，那么，所有显现的，都是心的显现，心的自光自力中，白色红色，苦乐，是与非，希望与怀疑，全部知晓是确定的必要。还有，对于任何一个显现，赤裸地观看，对于三时的分别念，不加修饰地放松，就会更加清晰地显现为空明。那时，将事物等等视为念头的是心吗？是境抓住了这种方式吗？中间，对于命名的老师，是否成立了认知的形状和颜色？现在这些被命名的事物，最终会一直恒常存在吗？这样好好地让其观察，所有显现都理解为心。心无生无依，无名离于言谈思辨，超越了言语，如果这样理解，轮回涅槃的根本就是心。心无生无依，心是万有的根本。如果明白了这唯一的意义，那么寻找根本（寻找、研究）就会在自己身上发现，就像如意宝一样，手中得到了想要的一切
English
Like having no boundaries, ultimately understanding the importance of mind is necessary to comprehend. Cut it off from the root, and repeatedly ask and investigate. Also, this body is not, the mind that has taken many bodies before, is it one or many? The mind of the three realms of samsara and one's own mind, are they one or not one? If it is one, then what is the existence of many? If it is not one, what distinguishes them? Ask such questions. Boundless, unborn, unable to recall, speculate, or speak, in the unborn, one is bewildered, blankly, and scattered. At that time, give the most appropriate introduction to the base. After that, regarding what you call mind, that which feels happiness and suffering, experiences, and knows, where did it come from in the beginning? What is the time of its arising? Parents? Metaphors? Friends? Color? Shape, etc.? By letting it analyze for three days, after determining that it cannot be found, give the recognition of the original base. Before that, it is very important to establish the base. Samaya! Gya Gya Gya! Then, again, observe whether the external appearances of white and red are pervaded by the mind. If they say that these are not pervaded by the mind, ask: Is it pervaded by the mind itself, or only by mind? If it is understood that it is not real, but a discriminating mind, then all that appears is the appearance of the mind, in the self-radiance and self-power of the mind, white and red, happiness and suffering, right and wrong, hope and doubt, knowing all is the necessity of certainty. Also, for any appearance, look at it nakedly, and for the thoughts of the three times, relax without modification, and it will appear more clearly as clarity and emptiness. At that time, is it the mind that thinks of things and so on? Did the object grasp this way? In the middle, for the teacher who names, is the shape and color of recognition established or not? Are these things that are named now constantly permanent until the end? By letting them observe well in this way, all appearances are understood as mind. The mind is unborn and unattached, nameless, beyond speech and thought, transcending words. If you understand it this way, the root of samsara and nirvana is mind. The mind is unborn and unattached, the mind is the basis of all. If you understand this one meaning, then finding the root (searching, researching) will be found in oneself, like a wish-fulfilling jewel, one has obtained everything desired in hand.