English
If even the subtlest dualistic appearances vanish and become non-dual, then one transcends the four extremes, or rather, there is absolutely no other way of grasping or clinging beyond that, nor is it possible. Therefore, the intention is to be without any grasping whatsoever, and this is how the meaning of 'not grasping at anything' is properly established. Otherwise, if the statement 'there is no grasping at all' does not truly understand that meaning, then some foolish people, without analyzing the key points of the instructions through scripture and reasoning, think that from the beginning one should not grasp at anything, and therefore one must relax into an ordinary state. To say this is extremely unreasonable, so saying 'wrong' expresses dissatisfaction. Why is it unreasonable? Because since beginningless time, all beings have not sought the meaning of scripture, reasoning, and instructions, but have instead relaxed naturally into an ordinary state, which is extremely excessive. Therefore, they transmigrate from one to another in the three realms of samsara, wandering forever. If this is the case, is there still a need to say 'relax even more'? Is there a need to add or urge anything? There is no need, and urging is not permissible. Furthermore, if one says that those sentient beings, being separated from scripture, reasoning, and instructions, do not recognize or see the self-nature of reality, and therefore wander like a water bucket's rope, but we have truly recognized the self-nature of profound reality, so we are realized yogic masters, and therefore accomplishing the meaning by relaxing and abiding, then, to know and realize the self-nature of ultimate reality, one must definitely, through any of the scriptures, reasoning, or instructions, thoroughly determine that all inner and outer phenomena are primordially empty in their own nature, which is true emptiness. If it is not like that, but one naturally believes in deluded appearances, saying 'this is me and this is other,' then even a foolish cowherd knows himself. Is there any need to meditate and cultivate by making various efforts? Meditation becomes meaningless. If it is not like that, but when examining one's own mind, if one does not see anything when examining the color, such as white, the shape, such as square, and the place of origin, the place of dwelling in between, and the final place of going, then one thinks that one has realized emptiness, then this is also establishing the reality of all phenomena of samsara and nirvana.
Chinese
关于口诀的讲解方式，其中极其深奥的要点难以理解且不易把握，对此若不仔细研究，似乎很容易出错。因为心并非具有形状和颜色等有形之物，所以无论贤愚，都不可能看到形状和颜色等，仅仅因为没有看到这些，就认为自己已经领悟或证悟了离戏的空性，那就大错特错了。例如，即使反复考察一百次，人的头上也不可能有牛等牲畜的角，所以不可能看到角，如果因为没有看到角就认为自己已经证悟了人的头是空性，那么空性就太容易被证悟了，以至于愚笨的牧童也能毫不费力地证悟并获得解脱，这样就会产生诸多过失。因此，依靠破除心之房子的口诀，通过对心的形状、颜色、生处、住处、去处等进行考察的理性分析，如果能够见到心的法性、法界、如是之性的无误真实之精华，那么就会从深处了知并证悟到，自己的心是显现而无有止息，如幻觉一般，本体本空，无有真实，是觉性与空性无二无别的大境界。那时，如同直视面前的虚空却什么也看不到一样，自己的心也什么都看不到，因为本空且无有根基，所以是空性，但它却显现为各种形象的流动。并且，这种流动的形象，其本体也是离戏的空性之自性，对此生起毫无怀疑的定解，从内心深处彻底断定，并且证悟到空即是缘起，或者明空，或者觉空，二者无别的真实状态，这是绝对必要的。第二，“又汝之”等以八个偈颂和一个偈颂的后半部分来阐述。现在进一步询问，你所谓的“心”是空无一物，如同虚空一般呢？还是具有各种知识的明觉之性？如果回答说，并非空无一物如同虚空一般，而是各种显现的知识专注于一境，或者一刹那
English
Regarding the way of explaining the oral instructions, the extremely profound key points are difficult to understand and grasp. If one does not carefully examine this, it seems very easy to make mistakes. Because the mind is not a tangible object with shape and color, etc., it is impossible for anyone, wise or foolish, to see shapes and colors, etc. If one thinks that just because one has not seen these, one has realized or attained the emptiness free from elaboration, then that is a big mistake. For example, even if one examines it repeatedly a hundred times, it is impossible for a person's head to have horns like cattle, so it is impossible to see horns. If one thinks that because one has not seen horns, one has realized that the human head is emptiness itself, then emptiness would be too easy to realize, so that even a foolish cowherd could effortlessly realize and attain liberation, which would lead to many faults. Therefore, relying on the oral instructions for demolishing the house of the mind, through the rational analysis of examining the mind's shape, color, place of origin, place of dwelling, and place of going, etc., if one can see the flawless and true essence of the mind's nature, the dharmadhatu, the suchness, then one will know and realize from the depths that one's own mind is a mere appearance without cessation, like an illusion, with an inherently empty essence, without truth, and is the great state of indivisible awareness and emptiness. At that time, just as one sees nothing when looking directly at the sky in front of one, one's own mind sees nothing, because it is inherently empty and without foundation, so it is emptiness, but it appears as the flow of various forms. And this flowing form is also the nature of emptiness free from elaboration. Having a definite understanding of this, free from all doubts, completely deciding from the depths of one's heart, and realizing the true state of emptiness as dependent arising, or clarity-emptiness, or awareness-emptiness, the two being inseparable, is absolutely necessary. Second, "Also you" etc. is explained by eight verses and one half of a verse. Now further asking, is your so-called "mind" empty and like space, or is it a clear and knowing nature with various kinds of knowledge? If one answers that it is not empty and like space, but rather the knowledge of various appearances focused on one point, or one instant
Chinese
因为不停留，所以这个摇动和流动的明觉之心，因为存在于任何有情众生的事物中，所以无论贤愚都能看到各自的相续中有这样的觉性或知识存在，因此必定会说那是自己亲眼见到了自己的面目。仅仅如此，怎么能真正见到心的实相，即离戏的明空无别之体性呢？不能的。如果不是仅仅如此，而是从那之后，考察这个明觉之心的体性，因为它没有形状和颜色等，所以不是存在；又因为流动或存在于明觉的体性中，所以也不是像虚空一样的断灭。这个心的体性就是大圆满的实相光明法身。见到它就是见到光明法身。如果有人这样说，并且认为通过这样见就能认识光明法身，自己也自以为是，并以此作为修持，也向他人介绍，这些人就是在诽谤说基、道、果的一切法都不存在，不仅没有广泛地听闻和学习显密经论，甚至还像对待仇敌一样看待它们，却说自己已经见到或认识了一切通达解脱的光明大圆满的智慧法身，这是非常不合理的，令人不满。为什么不合理呢？因为一切法的究竟实相，即明空双运的光明大圆满自性的法身自生智慧，是觉性自身的体性，本来空性，远离戏论，所以不是存在；自性光明，任运成就，广大周遍的智慧，所以不是不存在；这两者无别的，大悲周遍，通透的赤裸觉性，是远离有无等四边戏论，超离思议言说的本心实义智慧。而你所见和所修的这个心，如果好好地考察和分析，因为它没有形状和颜色等，所以不能说是存在；又因为它存在于流动明觉中，所以也不能说是没有。实际上，它存在于明觉的体性中，又不存在于形状和颜色等的体性中，所以是二者吗？是二者的基础吗？或者说明觉的体性不是没有，并且
English
Because it does not stay, this moving and flowing clear and aware mind, because it exists in any sentient being's things, therefore, whether wise or foolish, anyone can see that there is such awareness or knowledge in their own continuum, so it will surely be said that one has personally seen one's own face. Just by that, how can one truly see the reality of the mind, which is the nature of indivisible clarity and emptiness, free from elaboration? It cannot be. If it is not just that, but from then on, examining the nature of this clear and aware mind, because it has no shape or color, etc., it is not existent; and because it flows or exists in the nature of clear awareness, it is not annihilation like the sky. This nature of mind is the Dharmakaya of Great Perfection, the clear light. Seeing it is seeing the Dharmakaya of clear light. If someone says this, and thinks that by seeing in this way, one can recognize the Dharmakaya of clear light, and is self-righteous, and makes this as practice, and also introduces it to others, these people are slandering that all the dharmas of base, path, and fruit do not exist, not only have they not widely heard and studied the sutras and tantras, but even treat them like enemies, yet they say that they have seen or recognized the wisdom Dharmakaya of the Great Perfection of clear light, which is the liberation of all through one understanding, this is very unreasonable and unsatisfactory. Why is it unreasonable? Because the ultimate reality of all dharmas, the self-nature of the Dharmakaya of the Great Perfection of clear light, the union of clarity and emptiness, the self-born wisdom, is the nature of awareness itself, originally empty, free from elaboration, so it is not existent; the self-nature is clear light, spontaneously accomplished, vast and all-pervading wisdom, so it is not non-existent; these two are inseparable, great compassion is all-pervading, the naked awareness that is transparent, is free from all elaborations of the four extremes of existence and non-existence, the original mind, the wisdom of the ultimate meaning that is beyond thought and expression. And this mind that you see and meditate on, if examined and analyzed well, because it has no shape or color, etc., it cannot be said to be existent; and because it exists in the flowing clear awareness, it cannot be said to be non-existent. In reality, it exists in the nature of clear awareness, and does not exist in the nature of shape and color, etc., so is it two? Is it the basis of two? Or is the nature of clear awareness not non-existent, and
Chinese
由于它不是形状等的自性，因此，这种心并没有完全超越任何一个既非二者皆是，亦非二者皆非的基，而是以一种存在于非有非无的基中的状态，被极度地珍视和执着。因此，外道秘密行者所认为的，存在于有无等不可思议的大我，与此（指上述的执着）二者，仅仅是名称不同而已，在意义的本质上，没有任何不同的见解。因此，关键在于，要认识到自己的心，以及从心中显现的，包含轮回与涅槃的一切法，其自性从原始以来就是空性，因此是无实的。在此之上，轮回与涅槃的无量显现，以无碍的缘起而自生，因此，空性与缘起无别，或者说，光明与空性双运的实相，超越了心的一切思虑和言语，完全脱离了四边的戏论。通过正确地见到这种深刻的要点，没有任何有无等执着的定见，证悟到无别的赤裸觉性，当下解脱，普遍清净的自性。在证悟到这种空性之后，没有任何执着地安住于平等之中，这就是不执着的真正含义。如果不是这样，而是像你所修的心，如上所述，认为它是脱离有无二者的，于是在心中树立一个目标，像靶子一样地存在，并且不舍弃地执着它，那么，这就是明明有执着，却错误地认为自己什么都不执着。第二部分分为两点。第一，对于有能力的人，如何通过渐进的方式修行，建立道次第的基础。为了彻底消除错误，而宣说辨别智慧的游舞。第一部分分为三点。首先，通过听闻的智慧，以包含执着的方式，如何修习离戏无遮的含义。其次，通过思虑的智慧，以包含对双运大离戏的含义的定解的方式，反复地安住。第三，依靠修习的智慧，对离戏无思大离戏的含义，
English
Since it is not the nature of shapes, etc., this mind has not completely transcended any basis that is neither both nor neither of the two, but is supremely cherished and clung to as something that exists in a basis of neither existence nor non-existence. Therefore, what the external secret practitioners consider to be the great self, which exists in existence, non-existence, etc., which is inconceivable, and this (referring to the above clinging), are only different in name, and in the essence of meaning, there is no difference in views. Therefore, the key is to realize that one's own mind, and all the dharmas that appear from the mind, including samsara and nirvana, are empty in their own nature from the beginning, and therefore unreal. On top of this, the infinite appearances of samsara and nirvana arise spontaneously as unobstructed dependent arising, therefore, emptiness and dependent arising are inseparable, or rather, the reality of the union of luminosity and emptiness, transcends all thoughts and words of the mind, and is completely free from the elaboration of the four extremes. By correctly seeing this profound key point, without any fixed views of clinging to existence, non-existence, etc., one realizes the nature of undifferentiated naked awareness, which is instantly liberated and universally pure. After realizing this emptiness, abiding in equality without any clinging is the true meaning of non-clinging. If it is not like this, but like the mind you are practicing, as mentioned above, thinking that it is free from both existence and non-existence, then establishing a goal in the mind, existing like a target, and clinging to it without abandoning it, then this is clearly having clinging, but mistakenly thinking that you are not clinging to anything. The second part is divided into two points. First, for those who are capable, how to practice gradually, establishing the foundation of the stages of the path. In order to completely eliminate errors, the play of discriminating wisdom is explained. The first part is divided into three points. First, through the wisdom of listening, how to practice the meaning of non-elaboration and negation with clinging. Secondly, through the wisdom of thinking, repeatedly abiding with a definite understanding of the meaning of the great non-elaboration of union. Third, relying on the wisdom of meditation, on the meaning of the great non-elaboration beyond thought,