Chinese
《微细空性九解》 《微细空性九解》 《微细空性九解》正文。 “觉性自觉神变尽”之际，应如是知：于一切法性皆为自觉已决断之时，则可信赖法性并修持，不必行遣除分别念与相。若不修持，如何能使法性显明？若不遮止，不散乱，不舍弃而证悟，如何能清净？若了知一切法皆于心中显现之时，除于心中所见外，余处皆未曾见，故无论观何处，皆见为心性，不离彼义，故不特意修持亦能使法性显明。虽无分别念且法性显现，然由自显之心性外，未生执持为异之念，故证悟无生，不舍弃亦能清净。安住于彼义之时，无论显现何种外境之相，亦不为损害与恼害所扰乱，虽见为相，然相亦不生。如是，一切法于心中显现且明晰之状态中，于不移转他处而趣入之时，则无任何所作所求，安住于离戏即得解脱。指示词语：阿塔。 见文殊红色之义。于此之际，如是无论显现何种外境皆显现于心中，无论生起何种念头皆生于心中，则一切时之意皆不移转于法性之外。如是，由一切皆显现于心中，念头不转为他处即是智慧。如是显明之瑜伽士，于其行境中无论发生何事，无论显现何物，皆显明为心之身相，故无论显现何物皆为修持。自生自寂如虚空之云。于此之际，如是，若一切诸法皆不离心，则于其他之想又如何生起？若不生起，则于外境之分别念皆解脱于法性中。如是，无论安住于何方，皆于心中显明，故信赖心且无可指认。分别念与体性于心中显明，故不视征相与相为过患，亦不见为分别念，故分别念即是修持。最初显现何
English
Commentary on the Minute Nine Spaces Commentary on the Minute Nine Spaces Herein is the Commentary on the Minute Nine Spaces. At the point of "Awareness, self-awareness, miraculous display exhausted," one should understand it thus: When it is decided that all dharmata is self-awareness, then one can rely on dharmata and practice it, without needing to apply the rejection of thoughts and signs. If one does not meditate, how can one make dharmata clear? If one does not stop, is not distracted, and does not abandon, how can one purify through realization? When one understands that all dharmas are clear in the mind, since one has never seen anything other than what is seen in the mind, therefore, no matter where one looks, one sees it as the nature of mind. Since one is not separate from that meaning, one can make dharmata clear without deliberately meditating. Although there is no conceptual thought and dharmata appears, since no thought arises that grasps anything other than the self-clear nature of mind, therefore, there is no arising in realization, and one can purify without abandoning. When abiding in that meaning, no matter what signs of objects appear, one will not be distracted by harm or injury. Although one sees it as a sign, the sign does not arise. Thus, when all dharmas appear and are clear in the mind, and one enters without moving elsewhere, there is nothing to do or seek. By abiding in detachment from action, one will be liberated. Showing the definitive word: Atha. Seeing the meaning of Red Manjushri. At this point, it is like this: no matter what object appears, it appears in the mind, and no matter what thought arises, it arises in the mind. Therefore, at all times, the intention does not move away from dharmata. Thus, since everything is clear in the mind, not changing the mind to another place is wisdom. Thus, whatever happens in the realm of experience of that clear yogi, whatever appears, all appears as the form of the mind, so whatever appears is meditation. Self-arising, self-pacifying, like clouds in the sky. At this point, it is like this: if all dharmas are not separate from the mind, then how can other thoughts arise? If they do not arise, then all conceptual thoughts in the object are liberated in dharmata. Thus, no matter where one abides, it is clear in the mind, so one relies on the mind and there is nothing to identify. Since conceptual thought and essence are clear in the mind, one does not see faults in signs and characteristics, nor does one see them as conceptual thoughts, therefore, conceptual thought itself is meditation. Whatever first appears and
Chinese
所有经历和行为，都清晰地显现在心中，心中清晰。无论做什么，显现什么，体验什么，没有不成为修行的。因此，莲花生大士在此预言，无需特别专注而修。从法性而言，三时之中心不为他物所动摇，对于那不动的状态，即使修行也不会变得更清晰。如果不修行，法性也会清晰，即使不修习，也能去除障碍。虽然事物的实相是如此，但为了净化不净的错觉。阐述了事物没有肯定和否定。轮回和涅槃的一切法都显现为菩提心，是显现的自性。因为没有菩提心之外的心，所以成佛也很难，不会成就。因为没有不是自生智慧的法，除了自生智慧之外什么也没见到，所以一切法的实相就是如此安住，不错误地击中要害，这就是事物没有肯定和否定的钉子。对于如实证悟实相的瑜伽士来说，无论显现什么，都自发地显现为法性，因此没有偏袒一方的执着，这就是没有不正确的，是没有不正确的见地的钉子。无论什么显现在心中，都生于心中，无论看到什么，都看到法身，除此之外，不认为是自己的。如果这样，显现要阻止还是不阻止呢？不阻止。就像珍宝金洲没有石头一样。虽然金子中的金子形状不确定，但金子的本质是一样的。同样，虽然显现看起来是错误的念头和错觉，但却是自生智慧。因为没有不是自生智慧的法，这就是没有正确的见地。在“空性，离戏论之身”的章节中，将一切乘的门稍微扩展了一下，用汇集一切门的口诀，在达到断除戏论的愿望的道路上，获得了没有断除习惯的儿子。我已经证明了这一点。在“生起解脱智慧”的章节中，从见地上寻找修行，是安住在任何事物上都不清晰的见地。从修行上寻找见地是什么？是没有目标、没有次第修习的行，是伟大的行。法性整体也是放下。
English
All experiences and actions are clearly seen in the mind, clear in the mind. Whatever is done, whatever appears, whatever is experienced, there is nothing that does not become practice. Therefore, Padmasambhava prophesied here that there is no need to practice with special focus. From the perspective of Dharmata, the mind does not waver to other things in the three times. For that unwavering state, even if one practices, it will not become clearer. If one does not practice, Dharmata will be clear, and even if one does not train, one can remove obstacles. Although the reality of things is like this, it is for the sake of purifying impure illusions. It is explained that things have no affirmation or negation. All dharmas of Samsara and Nirvana appear as Bodhicitta, which is the nature of appearance. Because there is no mind other than Bodhicitta, it is difficult to become a Buddha and it will not be accomplished. Because there is no dharma that is not self-arisen wisdom, and nothing is seen other than self-arisen wisdom, therefore the reality of all dharmas abides in this way, hitting the point without error, this is the nail of things having no affirmation or negation. For a yogi who realizes the reality as it is, whatever appears spontaneously appears as Dharmata, therefore there is no attachment to favoring one side, this is the absence of incorrectness, it is the nail of the absence of incorrect views. Whatever appears in the mind is born in the mind, whatever is seen is seen as Dharmakaya, and apart from that, it is not considered one's own. If so, should appearances be stopped or not stopped? Not stopped. Just like there are no stones in the jewel gold continent. Although the shape of gold in gold is uncertain, the essence of gold is the same. Similarly, although appearances seem to be wrong thoughts and illusions, they are self-arisen wisdom. Because there is no dharma that is not self-arisen wisdom, this is the view of the absence of correctness. In the chapter "Emptiness, the Body Free from Elaborations," the door of all vehicles is slightly expanded, and with the mantra that gathers all doors, on the path to achieving the desire to cut off elaborations, one obtains a son without cutting off habits. I have proven this. In the chapter "Generating Liberating Wisdom," seeking practice from the perspective of view is a view that is not clear in dwelling on anything. What is seeking view from the perspective of practice? It is the great conduct that has no object, no gradual practice, it is the great conduct. The entirety of Dharmata is also letting go.
English
Remaining without artificiality brings peace. When it has such meaning, realizing that the nature of the six is illusory, since there is no Buddha other than the mind, there is no hope, and the state of no doubt is the same. At that time, it is not just conceptualization, but realizing that there is no fear of anything, the awareness of the experience of great severance arises. At that time, even if conceptualization arises, it does not harm, just as if a branch of a tree is cut off, the leaves cannot grow again, conceptualization is covered by Dharma-nature, so conceptualization does not harm. Like this, when the experience of conceptualization arises, it is the practice of great freedom without shame, at that time good and evil are equal. A tha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Become a companion to liberation. When saying this, the fierce mantra red Rakshasa is called, but in reality, as long as you know that it is just a manifestation of the mind, you can cover everything. It is like raising a pointing finger to the sky, or protecting the teachings of the world, so there is no sin. In general, it is not a suitable vessel. It comes here. If someone obstructs the practice of self-nature, then his sin will cause him to fall into the Vajra Hell, and he will also fall into the evil realms. The Avatamsaka Sutra says that if they are killed and sent away, there will be no sin, because from clearing the obstacles of those who have attained liberation, the scriptures clearly state that liberation can be attained. When entrusting the mind letter to the Nepalese consort, the Nepalese consort is real, and doing Rakshasa will not become a sin, for example, taking one's own body as an example, it cannot be cut. However, if you do not allow the practice of self-nature, it is said that you will be bound by karma. Usually it is not said to kill. There is no sin for that matter, because one is a vow, and the other is killing the enemy who falls into the evil realms, so now there will be no accumulation of sin, so he will not fall into the evil realms, and he has cleared my obstacles, so he will accomplish it properly. In the actions of the vidyadhara, manifest perfect enlightenment. When saying this, first in the gate of mantra, after obtaining the oral instructions and empowerment from the venerable lama, become a yogi who abides by the vows, after practicing properly, if you practice this action of meaning, the result is the accomplishment of the wisdom of the mind, mudra in the realm of great wisdom.
Chinese
因此，他将从未来获得长寿，并且他将了解法性的意义。此外，在此生中，对于成熟之身的不净和错觉显现，通过观修智慧本尊，当它变得明显时，即使身体停留在世间的成熟状态，心意也已在佛陀的境界中成就，就像金翅鸟的蛋停留在蛋壳中一样。这也称为“处于地的持明者”，也称为“初地者”。然后，从那里转移，就像金翅鸟的蛋停留在蛋壳中，一旦蛋壳破裂，它就会立即飞走一样。一旦放弃了成熟之身，心性本身就是观修本尊的结果，也被称为“处于地的持明者”，也被称为“掌握寿命的持明者”。本尊的形象清晰，在尚未成为大手印持明者之前，空行母也会成为朋友，并且也停留在心意之身中。通过修行，大约一千六百次，或者完成一次闭关，那时，通过一生，他将依次获得十地，远离障碍，智慧会蓬勃发展，并观修数百年。如果这没有完成，他会示现衰老的迹象，然后再次观修，示现年轻的迹象。通过这样的身体，心意自然会倾向于观修本尊。这被称为“处于地的持明者”。然后，像在生命的早期一样，通过这样观修，在生命的后期，观修变得明显，自性觉知变成了本尊。此外，它变成了金刚萨埵的状态。就在那时，它被称为“心意的成就，智慧”。心意是金刚萨埵，智慧是了知一切法清晰而不混淆，就像镜子般的智慧。这就是大手印持明者的成就。那时，由于停留在伟大的法身中，它被称为“任运成就的持明者”，也被称为“成熟”。因此，在掌握寿命的那个时候，就像例子一样，证悟的显现自然而然地显现并证得菩提。不像十地彼岸，需要积累三个无数劫的资粮才能获得，具有成熟之身和不净错觉显现的众生，最初没有进入佛陀的道和修行，通过神圣的上师进入