English
The body splits into thirty-two pieces, splitting like a great lotus. By specifically meditating on these, relax the mind, and even the appearance of hell, recognize that there is nothing apart from the manifestation of one's own non-conceptual mind. Again, in that state, specifically meditate on the body and senses that are clung to by the mind being uncoordinated, hunger and thirst combined, emaciated, the body and limbs uncoordinated, and extremely painful. In that state, relax your mind and rest for a moment. Again, in that state, contemplate the forms of animals, large and small, with different shapes and fur, and different activities. Some devour each other, some mate, some flee, some are sheared, some are beaten with sticks, some are driven into corrals, and so on. In that state, relax. Again, in that state, contemplate the human realm, high mountains, the base surrounded by snow mountains, with forests at the edge of the snow mountains, meadows and blue grass below the forests, beautiful castles at the junction of mountains and plains, walls around the castles and temples, decorated with wood on top, the middle room being a shrine, cooking utensils such as copperware, granaries and storage rooms being very complete, the lower room filled with livestock such as horses, cattle, and sheep, many men and women in that city, enjoying food, drink, and play, fields with rice paddies and blue grass, abundant water and good harvests, specifically contemplate the prosperous scene. When the fame of prosperity becomes discordant, people seize merit and wealth, houses collapse, thinking that the way of prosperity will turn out like this, specifically contemplate impermanence, and then relax into non-conceptuality. ༈ Again, in that state, contemplate the abode of the Asuras, with large and coarse bodies, fighting and quarreling, some wounded, some killed, some fleeing, and so on. In that state, relax the mind into non-conceptuality. Again, in that state, contemplate the abode of the gods, in the excellent palace, the god Indra surrounded by thirty-two close attendants, teaching the Dharma on the Amalaka stone, with four great gardens on four sides, on the jeweled ground, many gods and goddesses adorned with jewels, enjoying the five objects of desire, specifically contemplate and relax. Third
Chinese
五毒以无生自性方式来认识，即无论相续中生起任何五毒，都未曾动摇自心无分别之状态。如《普作续》所云：“贪欲自性大智慧。”等等所显现的，五毒生起之后，将自心放松于无分别状态中。第四，道以无生自性方式来认识，即在僻静之处，有住所或寺庙、佛堂、禅房、客厅非常完备，最好有森林，森林中有茅棚，森林尽头有棕榈树环绕。该处有比丘父母、居士父母等，有的讲经说法，有的听闻，有的禅修，有的诵读，有的抄写，念诵，努力修持十种正行，专门观修并放松。第五，死亡以无生自性方式来认识，即于此状态中，观想密严刹土的五宝所成宫殿，从内往外看，外面清晰，从外往内看，里面清晰。狮子等有情之座，以及珍宝、日月莲花之上，本尊及眷属以珍宝饰品庄严，观想无数欲妙天女供养，之后放松。如是，从光明空性的状态中，五大、六道、五毒、三毒、道的见修行、死亡之身与智慧等一切执着，都是心性无分别之显现。除了心之外，这些事物是否独立存在？仔细观察分析。如果独立存在，就拿来给我看，说“这就是”。如果不存在，那就认识到显现是心的作用，彻底摧毁执着，直到显现被认识为心为止。不必拘泥于字句的细节，理解其意义并认识它。此外，关于口耳传承的要诀：“显有不确定，故为心。”意思是，显现是所立宗，是心，因为除了心所见之外，外境并非确定不变的。如果有人说理由不成立，那么是名称确定还是意义确定？如果名称确定，那么仅仅是火，在印度被称为阿格尼（藏文：ཨག་ནེ་，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火），在藏地被称为火，在中国被称为光芒，三百六十个不同民族
English
The five poisons are recognized as unborn and self-arising, meaning that no matter which of the five poisons arise in the continuum, they do not move from the state of the mind's non-conceptual nature. As it is manifested in the Kunje Gyalpo Tantra: "Desire is self-arising great wisdom," etc. After the five poisons arise, release and rest the mind in a non-conceptual state. Fourth, the path is recognized as unborn and self-arising, meaning that in a secluded place, there is a residence or monastery, a shrine, a meditation room, and a living room that are very complete. Ideally, there is a forest, and in the forest, there is a hermitage. At the edge of the forest, there are palm trees surrounding it. In that place, there are monks, fathers and mothers, lay practitioners, fathers and mothers, etc. Some teach the Dharma, some listen, some meditate, some recite, some copy letters, recite, and diligently practice the ten virtuous actions, specifically meditating and then releasing. Fifth, death is recognized as unborn and self-arising, meaning that in that state, visualize the Akanishta heaven, a palace of the gods made of five precious jewels. Looking from the inside out, the outside is clear; looking from the outside in, the inside is clear. On seats of lions and other sentient beings, and on precious jewels, suns, moons, and lotuses, the main deity and retinue are adorned with precious ornaments. Visualize countless goddesses of desire offering worship, and then release. Thus, from the state of clarity and emptiness, all clinging to the five elements, the six realms, the five poisons, the three poisons, the view and practice of the path, the body and wisdom of death, etc., are all appearances of the mind's non-conceptual nature. Apart from the mind, do these things exist independently or not? Examine and analyze carefully. If they exist independently, then bring them to me and say, "This is it." If they do not exist, then recognize that appearances are the activity of the mind, completely destroy clinging, until appearances are recognized as mind. There is no need to be meticulous about the details of the words; grasp the meaning and recognize it. Furthermore, regarding the key points of the oral transmission: "Appearances are uncertain, therefore they are mind." This means that appearances are the subject, and they are mind, because apart from what the mind sees, external objects are not fixed in one direction. If someone says the reason is not established, then is the name fixed or the meaning fixed? If the name is fixed, then for just one fire, in India it is called Agni (藏文：ཨག་ནེ་，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火), in Tibet it is called fire, and in China it is called radiance. Three hundred and sixty different ethnic groups
Chinese
啊！有三百六十种不同的语言，因此产生了三百六十个不同的名称，名称没有确定。如果说意义是确定的，那么利益是单方面的确定吗？损害是单方面的确定吗？是确定为药物吗？是确定为毒药吗？是确定为缺点或优点吗？如果确定为利益，那么即使是像土地一样的东西，如果进入眼睛就会造成损害，如果长出青稞就会带来利益，因此不是单方面的确定。由此可以解释五大元素。如果确定为药物或毒药，那么像乌头毒药一样的东西，人吃了会死，但对孔雀来说是药物。芥末对人来说是药物，但对孔雀来说是毒药，因此也不是确定为药物或毒药。如果确定为缺点或优点，那么某些人的缺点，在某些人看来是优点。此外，像水一样的东西，地狱众生看到的是灰烬，饿鬼看到的是脓血，对人来说是水，对天神来说是甘露，修持密宗瑜伽士将其视为母续本尊的处所，因此意义不是单方面的确定。如是，将显现认知为心性。再次，通过多种比喻和意义来认知，使显现和心性两者都变得混乱。这样做之后，要对这第六个窍诀进行修习，梦中的显现实际上并没有成立。虽然没有成立，但伴随着习气的意念会显现。所显现的境和能显现的识不是不同的。现在显现的这个实际上并没有成立。虽然没有成立，但伴随着习气的显现。所显现的境和能显现的识不是不同的。这样将这六个窍诀置于词语的执持中。询问理解的意义，然后开始寻找心。第二天在法会上，询问是否找到了心。如果没有找到，那就是对心性空性的认知。如果说找到了，就让他们观察它是什么样子，然后开始寻找无心。一旦开始寻找，就像之前将显现认知为心性一样，就无法在心之外找到其他东西。第二，认知心性为空性，从将显现认知为心性开始，当心观察心时，从颜色的角度来看，白色等先前成立的东西也不存在。从形状的角度来看，正方形、圆形等八种形状也没有成立。从性别来看，男性、女性等特征也没有成立。观察六道众生的心最初产生的地方，中间停留的地方，以及最终去的地方等等，无论在哪里，直到真正认知心性为空性为止，都要进行认知。
English
Ah! There are three hundred and sixty different languages, and thus three hundred and sixty different names arise, so names are not definite. If it is said that the meaning is definite, then is benefit definitely one-sided? Is harm definitely one-sided? Is it definitely medicine? Is it definitely poison? Is it definitely a fault or a virtue? If it is definitely a benefit, then even something like earth, if it gets into the eyes, it causes harm, but if barley grows from it, it brings benefit, so it is not definite in one aspect. This explains the five elements. If it is definitely medicine or poison, then something like aconite poison, if a person eats it, they will die, but it is medicine for a peacock. Mustard is medicine for a person, but it is poison for a peacock, so it is not definite as either medicine or poison. If it is definitely a fault or a virtue, then what is a fault for some is seen as a virtue by others. Furthermore, something like water, hell beings see it as ashes, hungry ghosts see it as pus and blood, for humans it is water, for gods it is nectar, and practitioners of secret mantra yoga see it as the place of the Mother Tantra deity, so the meaning is not definite in one aspect. Thus, introduce appearances as mind. Again, introduce it through various examples and meanings, making both appearance and mind confused. Having done that, practice this sixth instruction, the appearances of dreams are not established in reality. Although they are not established, the mind with its habitual tendencies appears. The object that appears and the consciousness that makes it appear are not different. This appearance now is not established in reality. Although it is not established, appearances with habitual tendencies appear. The object that appears and the consciousness that makes it appear are not different. Thus, place these six instructions in the holding of words. Ask about the meaning of understanding, and then begin to search for the mind. The next day at the Dharma assembly, ask if the mind has been found. If it has not been found, then that is the recognition of the emptiness of mind. If they say they have found it, then let them observe what it looks like, and then begin to search for no-mind. Once they begin to search, just as before when appearances were introduced as mind, nothing other than mind can be found. Second, introducing the emptiness of mind, starting from introducing appearances as mind, when the mind looks at the mind, from the perspective of color, white and other previously established things are not there. From the perspective of shape, square, round, and other shapes are not established in eight ways. From the perspective of gender, male, female, and other characteristics are not established. Observe where the minds of the six types of beings initially arise, where they stay in the middle, and where they ultimately go, etc., wherever it is, until the emptiness of mind is truly recognized, introduce it.
Chinese
第三，介绍空性无二： 那么，如果仅仅是观察这个心，就没有自性。如果不观察，就会出现不显现和显现各种情况，那么，它是不是有时有有时无呢？不是这样的。如果观察，就没有实体，这显现为各种自性是幻象。而且，它不是单独存在的，在没有自性的时候是自明的。在光明的时候，就是没有自性。这被称为心的显空无别，这就是介绍空性无二。如果仅仅执着于无二，那也是一种边见。就像用一夸脱的量器来衡量一卡尔的谷物一样。第四，介绍无二自解脱： 即使仅仅是无二，也要从心的执着中解脱出来，介绍表相自解脱。如《普贤行愿品》所说： “是乃菩提心，然无相之实体可示，离言诠之对境，无有能以文字表述之智。” 这就是它的含义。 这样，介绍了本性、实相、生灭无别，以及在日常生活中认识佛法。无论说了多少高低乘的介绍，没有不包含在这四个介绍中的。第八，最后的介绍也包含在这第四个介绍中： 自性、自证、任运成就，是将显现介绍为心。在自性中，离戏任运成就，与将心介绍为空性相符。显现、幻化、任运成就，是将空性介绍为无二。当三个自性不混杂且完全圆满时，其本体就包含在自解脱中。大圆满自宗的介绍也包含在这里： 无生显现是心，心性离于执着，心空性是无二的，自性是无二的。没有能取所取，与自解脱相符。大圆满诀窍的介绍也包含在这里： 觉悟是显现心，清净是心空性，心无二是自解脱。大圆满界部的介绍也包含在这里： 体性无定是显现心，基任运离于执着是心空性，道无生是自性无二，自性离于初始和终结是自解脱。大手印的介绍也包含在这里： 忆念是显现心。