Chinese
“在轮回中寻找什么？”这是询问通过其他努力的道路能成就什么果。 “考察之处在于心。”这是第一个问题的答案，即根本在于考察自性之理、经文、口诀、譬喻以及自己的智慧是什么。 “从他处寻找又怎能找到？”这是第二个问题的答案，即从其他宗派寻找的努力不会成功。 那么，什么是没有错误的、身语意增长的道路呢？ “通过净化蕴，能找到一条道路；处于中心，能触及意义。”这是说，通过以三种量度考察一切我之身体的自性，就能获得那即是自己心的意义，因为心本身远离一切边。 通过象征指示其方法是：“所依也是字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）降临，寻找也寻找吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的意义。”这是依靠自明来根除自明。 “用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）寻找吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也找不到吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。”这是说，如果寻找心的心，就看不到心的这种自性。 “从那之中，用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）能找到一个意义；找到意义的意义，触及心。”这是说，因为没有看到任何东西，那本身就是看到心性，因此在自心之外没有其他所知。 “应当考察心的那个本身。”这是劝诫说，寻找并找到心的意义后，就禅修它。 那个方法是什么呢？ “是字母法界吗？法界本身是字母吗？”这是说，考察的方法是：如果不是象征，而是只用字母来表示并禅修，那么字母和法性是一还是异？ “心之精髓是字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）如何象征心？”这是这样用心来考察。 “认为心有实体吗？字母用什么实体来做？”这是提问说，心像吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）一样存在，还是字母本身是什么样的实体，如果考察就能找到。 “无实体，离实体的菩提心，菩提心是万物的因。”这是回答说，如果那样考察，自明就不是永恒的，而是远离一切执着的。因此，作为一切法的根基，它也是字母的自性。 “吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是心的自性。”这是说，经续
English
"What is sought by wandering in samsara?" This is asking what fruit can be achieved through other paths of effort. "The place of examination is the mind." This is the answer to the first question, that the basis lies in examining what is the nature of reason, scripture, oral instruction, metaphor, and one's own wisdom. "How can it be found by searching elsewhere?" This is the answer to the second question, that the effort of searching from other philosophical systems will not succeed. So, what is the unerring path of increasing body, speech, and mind? "By purifying the aggregates, one can find a path; by being in the center, one can touch the meaning." This is saying that by examining the nature of all my bodies with the three measures, one can obtain the meaning that it is one's own mind, because the mind itself is free from all extremes. The method of indicating it through symbols is: "The support also falls on the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), seek also the meaning of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)." This is relying on self-awareness to eradicate self-awareness. "Searching for Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) does not find Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)." This is saying that if one seeks the mind of the mind, one will not see the nature of the mind in this way. "From that, one finds a meaning with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); finding the meaning of the meaning, one touches the mind." This is saying that because one does not see anything, that itself is seeing the mind-essence, therefore there is no other knowable apart from one's own mind. "One should examine that very nature of the mind." This is advising to seek and find the meaning of the mind, and then meditate on it. What is that method? "Is it the letter Dharmadhatu? Is Dharmadhatu itself the letter?" This is saying that the method of examination is: if it is not a symbol, but only uses the letter to represent and meditate, then are the letter and Dharmata one or different? "The essence of the mind is the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). How does Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) symbolize the mind?" This is examining with the mind in this way. "Does one think that the mind has substance? With what substance does the letter do it?" This is asking whether the mind exists like Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), or what kind of substance is the letter itself, and if one examines it, one will find it. "The Bodhicitta, without substance, free from substance, is the cause of all things." This is answering that if one examines in that way, self-awareness is not eternal, but is free from all attachments. Therefore, as the basis of all dharmas, it is also the nature of the letter. "Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the self-sign of the mind." This is saying that the tantras
Chinese
现在像之前一样，分为五种智慧来象征。这里不取不舍，自明觉性自显为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），例如不像勇敢的标志，而是像勇敢的象征跳到鼻子上一样，这两个字也要放在后面。嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）是如何生起为身的？这是提问。像回答一样，圆满的字和智慧的身无二无别，因为是自显现，所以不依赖嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），因此放在吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的后面。语是无边无际的，嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）是如何成就语的？这是提问。像回答一样，这里的语是无相的，如何用一个有相的字来成就呢？这是提问。嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）不住于语。这是回答。像回答一样，嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）本身是自明觉性，远离言说，因此不依赖于任何有相的象征。或者，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）可以解释为与嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）一致。心髓菩提心，不住于字，身语意也不可修成。这是说，理性的智慧，用三个字来象征，没有名称，而是三个自然成就的本体。空性无相无愿的，解脱三门身语意。这是说，那是如何成就的呢？所说的身语意本身，没有束缚和解脱，因为在一切显现中都不受阻碍。六道是道路，是六种智慧。这是说，六种烦恼本身就是自生的智慧。无偏颇的大丈夫，舍弃一偏颇，远离偏颇。这是说，证悟无所行境的瑜伽士，不住于恶见，也没有什么可抛弃的。将偏颇之义给予偏颇，心寻心而不得心。这是说，谁知道顺应法性，那寻找的行为就像骑着大象找大象一样，不会证悟。那为什么呢？心的自性深不可测。这是说，因为没有相状。若得此心即菩提心。这是说，因为没有寻找，所以什么也看不到，那就是得到了。那用象征的意义所显示的是什么呢？无色之中也圆满了色。这是说，菩提心虽然没有形状，但一切颜色和形状都变成了万物的本体，那就是菩提。
English
Now, as before, it is symbolized by dividing into five wisdoms. Here, without taking or abandoning, the self-aware nature self-arises as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). For example, it is not like a brave symbol, but like a brave sign jumping on the nose, and the two letters should also be placed after. How does Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) arise as the body? This is a question. Like an answer, the perfect letter and the wisdom body are inseparable, because it is self-manifesting, so it does not rely on Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ), therefore it is placed after Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). Speech is boundless and limitless, how does Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) accomplish speech? This is a question. Like an answer, the speech here is without form, how can it be accomplished by a letter with form? This is a question. Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) does not abide in speech. This is an answer. Like an answer, Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) itself is self-aware nature, free from expression, therefore it does not rely on any symbolic form. Alternatively, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) can be explained as being consistent with Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ). The heart essence Bodhicitta, does not abide in letters, and body, speech, and mind cannot be cultivated. This is to say that the wisdom of reason, symbolized by three letters, has no name, but is the essence of the three naturally accomplished. Empty, without symbol, without wish, the three doors of liberation are body, speech, and mind. This is to say, how is that accomplished? The body, speech, and mind themselves, without bondage and liberation, because they are unobstructed in all appearances. The six realms are the path, which are the six wisdoms. This is to say that the six afflictions themselves are self-born wisdom. The impartial great person, abandons one partiality and is free from partiality. This is to say that the yogi who realizes the absence of an object of action, does not abide in evil views, and there is nothing to abandon. Giving the meaning of partiality to partiality, the mind seeks the mind but does not find the mind. This is to say that whoever knows to follow the Dharma nature, that seeking behavior is like riding an elephant and looking for an elephant, and will not realize it. Why is that? The nature of the mind is unfathomable. This is to say, because there is no characteristic. If that mind is found, it is Bodhicitta. This is to say that because there is no seeking, so if nothing is seen, that is what is obtained. What is shown by the meaning of the symbol? In the formless, form is also perfected. This is to say that although Bodhicitta has no form, all colors and shapes have become the essence of all things, that is Bodhi. Color and shape
Chinese
也无法把握。说的是，即使是这样，因为不存在具有某种形态的事物，所以心中没有成为实体的过失。这就是不变的菩提心。说的是，是显空轮转、不变的自性。超越了分别的行境。说的是，因为无法用心来确定地思考，所以是安乐的。这本身就是无分别的。说的是，如果认识到无法思考，那么见解就不会错误。珍宝被归纳于教言中。说的是，功德圆满、自明觉性的教言中完整地陈述了，心安住于珍宝中。说的是，菩提心本身安住在功德的自性中。心性被指示于教言中。说的是，说的是自然而然地远离了增益和诽谤。白色而具有光泽，清净。说的是，由于远离了边，所以显现为任何事物的觉性，由于自明而清净。以清净的意义来说，转变的心。说的是，为了说明，因为自性不确定，所以是任运成就的。以不变的智慧来观察。说的是，不是转变的不确定性，而是以觉性来修持它。菩提心教言口诀圆满。这是精华的圆满。说的是，如此见到就是两种量最终的意义，在心的深处见到，就见到了名称的意义。远离一切的到来，一切事物完全圆满。说的是，菩提心不是显现和空性二者。以心寻心，找到了那个心。说的是，可以用非共同的思考来证悟。那就是心的宝藏心。说的是，证悟的功德很容易理解。教言就是那个菩提心。说的是已经讲完了。口诀就是大乐本身。说的是，远离了自明、勤作的痛苦。明点旋转，触及意义。说的是，如此一来，意义和理由都是自性，所以确定为无二无别。行持是，贪欲、嗔恨、愚痴也，因为是大乐的庄严。说的是，烦恼没有单独成立，所以三毒的真如就是大乐，因为没有舍弃和分离，所以无法舍弃。没有阻止，潜在习气被清除。说的是，在那里见到，烦恼的习气在自身处自然解脱。趋向意义，触及教言。说的是，确定为不会从根本上改变
English
Also, it cannot be grasped. It is said that even so, since there is no object with a certain form, there is no fault of becoming a substance in the mind. That is the unchanging Bodhicitta. It is said that it is the nature of the unchanging appearance and emptiness. It transcends the realm of conceptualization. It is said that it is bliss because it cannot be determinedly thought of by the mind. That itself is non-conceptual. It is said that if one recognizes that it cannot be thought of, then the view will not be mistaken. The jewel is summarized in the teachings. It is said that the complete qualities and self-awareness are fully stated in the teachings, and the mind abides in the jewel. It is said that Bodhicitta itself abides in the nature of qualities. The nature of mind is indicated in the teachings. It is said that it is said to be naturally free from addition and detraction. White and lustrous, pure. It is said that because it is free from extremes, the awareness that appears as anything is pure because it is self-luminous. In the sense of purity, the transforming mind. It is said that because the nature is uncertain for the sake of explanation, it is spontaneously accomplished. Examine with unchanging wisdom. It is said that it is not the uncertainty of transformation, but to practice it with awareness. The Bodhicitta teachings and oral instructions are complete. This is the completion of the essence. It is said that seeing it in this way is the ultimate meaning of the two valid cognitions, and seeing it in the depths of the heart is seeing the meaning of the name. The arrival of being separated from all, all things are completely fulfilled. It is said that Bodhicitta is not appearance and emptiness as two. Seeking mind with mind, that mind is found. It is said that it can be realized through uncommon contemplation. That is the mind, the treasure of mind. It is said that the qualities of realization are easy to understand. The teachings are that Bodhicitta. It is said that it has been explained. The oral instruction is great bliss itself. It is said that it is free from the suffering of self-awareness and effort. The bindu revolves and touches the meaning. It is said that in this way, the meaning and reasons are all self-nature, so it is determined to be non-dual. The conduct is, even desire, hatred, and ignorance, because they are the ornaments of great bliss. It is said that the afflictions are not established separately, so the suchness of the three poisons is great bliss, because there is no abandonment and separation, so it cannot be abandoned. Without hindering, latent habits are cleared away. It is said that seeing it there, the habitual tendencies of the afflictions are naturally liberated in their own place. Tending towards meaning, touching the teachings. It is said that it is certain that it will not change from the foundation.