English
Specially meditate and release. ༈. From that state, the realm of the pretas, bodies and senses are uncoordinated, hunger, emaciation, dryness, abdomen stuck to the spine, contemplate extreme suffering. ༈. Release. Again, from that state, the forms of animals, with different fur and distinctions, many eating each other, some forced to work even when unable, some with pierced noses, some with sheared wool, etc., specially meditate and release. ༈. From that state, the human realm, high mountains surrounded, with meadows and forests on the slopes, fields in the valleys with many livestock, good fields on the plains with abundant water, fine houses in the mountain valleys, all houses very wealthy, all utensils gleaming with copper, all men and women richly dressed and adorned, suddenly quarreling and clashing, resulting in people being killed, wealth destroyed, houses collapsing, extreme suffering, etc., specially meditate and then release. ༈. From that state, the realm of the gods, the victorious palace, the nectar of the gods, a rain of flowers falling, all men and women with very beautiful forms, bodies radiant, adorned and very loud, very fond of song and dance, like watching a great spectacle, think like that, and then release. ༈. From that state, the realm of the gods, only fighting and quarreling, some wounded, some killed, some chasing, some fleeing, like being in the midst of a great conflict, strongly focus awareness. Then again, in the state of non-thought, relax and abide. ༈. Introducing the past as unborn and self-arisen: In that state, the realm of Akanishta, the palace of the gods, made of five jewels, clear inside when viewed from the outside, clear inside when viewed from the outside, inside, on a jewel seat, a god sits serenely, adorned with jewels, like a bright heavenly palace, specially contemplate. From that state, relax and abide in clarity and non-thought. Thus, from the state of emptiness and clarity, whatever is meditated upon, such as the five elements, the six realms, etc., will appear, and when it appears, those are not separate, but are non-thought itself, and thinking like that, it will appear. Symbolically, the external container world is grasped as the five elements, the internal as the five poisons,འ
Chinese
时时执著于觉悟，将道、见、修等一切执著，心性无念即是如此显现。除了心之外，那些事物没有独立存在的，如果离开心而存在，在哪里存在？如何存在？没有自心的五大要素在哪里存在？六道众生在哪里存在？五毒、三时、分别念在哪里存在？佛身和智慧在哪里存在？道上的见者、修者、听法者、说法者，写字者，读者在哪里存在？看看。如果有一个独立于心的事物存在，就指出来，然后让它彻底瓦解。在显现与心尚未相遇之前，不需要详细的词句解释，而是通过理解意义来介绍。此外，以确立的方式介绍显现和存在的不确定性等等，以及大圆满耳传的梦境等等，并从许多例子和教证的开头，介绍五大要素等等，没有遗漏外在的事物，没有遗漏内在的心，在显现和心尚未真正相遇之前，介绍这种显现和心的混杂状态。在相续中也必须生起这样的觉悟。༈。介绍心的空性：在显现与心相遇之后，心观察心，从颜色的角度来看，是成立为白色或红色吗？是成立为正方形、圆形等形状吗？从名称的角度来看，是成立为男、女、非男非女吗？存在于哪里？产生于哪里？去向哪里？仔细观察和分析。看看，如此觉悟的上师自己是否有可执著之处？显现和存在，五大要素，六道众生，在自己的相续中产生的五毒，三时分别念，三时诸佛，道、见、修等等一切，看看是否有自性成立。在尚未如此了解之前，通过许多例子和意义来介绍。༈。介绍空性与二无别：如此显现的自显现，与心性离于执著，是合一存在，还是分开存在？放下瓦解和执著，看看。无论显现什么，都是自心显现。在显现贪恋时，就离于执著。离于执著的那个本身就是自显现。这两者虽然在言语上可以交替使用，但在意义上理解为一体，即显现与空性无别。
English
To constantly grasp at realization, all grasping at the path, view, meditation, etc., the very nature of mind, without thought, appears as such. Those things apart from the mind do not exist independently. If they exist apart from it, where do they exist? How do they exist? Where do the five elements without self-mind exist? Where do the six realms exist? Where do the five poisons, the three times, and conceptual thoughts exist? Where do the Buddha's body and wisdom exist? Look and see where the path's seer, meditator, dharma listener, speaker, writer, and reader exist. If something exists apart from it, point it out and let it be completely dismantled. Until appearance and mind truly meet, detailed explanations of words are not necessary; instead, introduce them by understanding the meaning. Furthermore, introduce the uncertainty of appearance and existence, etc., in an establishing manner, as well as the dreams of the Great Perfection oral transmission, etc., and from the beginning of many examples and scriptures, introduce the five elements, etc., without omitting external things, without omitting the internal mind, and introduce this confused state of appearance and mind until appearance and mind truly meet. Such realization must also arise in the continuum. ༈. Introducing the emptiness of mind: After appearance and mind meet, when the mind observes the mind, from the perspective of color, does it exist as white or red? Does it exist as a square, round, or other shape? From the perspective of name, does it exist as male, female, or neuter? Where does it abide? Where does it arise from? Where does it go? Observe and analyze carefully. See if the guru who enables such realization has anything to be grasped at himself. Appearance and existence, the five elements, the six realms, the five poisons that arise in one's own continuum, the conceptual thoughts of the three times, the Buddhas of the three times, the path, view, meditation, etc., see if they exist with inherent existence. Until one understands this, introduce them through many examples and meanings. ༈. Introducing emptiness as non-dual: That which appears as self-appearance, and the nature of mind that is free from grasping, do they exist as one, or do they exist separately? Let go of dismantling and grasping, and see. Whatever appears is the appearance of one's own mind. When appearance is desired, it is free from grasping. That which is free from grasping is itself self-appearance. Although these two can be spoken of alternately in words, in meaning, they are understood as one, that is, appearance and emptiness are inseparable.
Chinese
直到真正相遇为止给予引导。如果彼者（指本觉）与二元对立的境和具有境的心识不是二体，那就已经自然解脱了，所以不需要引导至二元对立的自然解脱。像这样，将二元对立作为具有境的法性，用心来修习。 二元对立自然解脱的引导是：将二元对立作为境来观察和修习时，修习者位于何处呢？位于自心。心识脱离了执著，是空性。因此，引导至显空无别的大自然解脱。 像这样引导后，从四种决断中生起：将显现引导为心识，从而决断显现即是心识。外器五大也是自心。内情六道众生也是自心。五毒和三时念头也是自心。见修行等等也完全决断为自心。心识等等的显现内外没有剩余，心识内部没有剩余，显现和心识合二为一。 像这样，由于决断自显现无有处所，自显现无有分别地显现。巴嘎班（一种神灵）和自生的牛头两者都是自显现，因此没有分别。它对轮回、涅槃、好坏等等一切都一样。 将心识引导为空性，从而决断心识是空性。外器五大也没有执著，六道众生也没有执著，五毒和三毒也没有执著，三时诸佛也没有执著，道、见、修也没有执著。像这样，见修行者自己也完全决断为脱离执著。 将空性引导至二元对立，从而决断空性是二元对立。外器五大，内情六道，三毒念头，三时诸佛，道、见、修，在显现争斗时，脱离一切执著。脱离执著的那本身就是自显现。即使这两个词语交替使用，但实际上，无论先后、好坏，还是存在等等，都没有差别，完全决断。 将二元对立引导至自然解脱，从而决断二元对立是自然解脱。像这样，二元对立没有作为他者的观察之境而存在，也没有单独存在观察者，因此没有需要作为境的东西。完全决断为自性或本然的自然大解脱。 像这样决断后，就像确定了目标一样，显现认知
English
Until the actual encounter, guidance is given. If that (referring to primordial awareness) and the dualistic realm and the mind with the realm are non-dual, then it is already naturally liberated, so there is no need to guide to non-dual natural liberation. In this way, the non-duality is made the nature of the realm-possessor, and it is meditated upon with the mind. The guidance to non-dual natural liberation is: if non-duality is made the realm and observed and meditated upon, where does the meditator reside? In one's own mind. That mind is free from grasping and is emptiness. Therefore, it is guided to the great natural liberation of the indivisibility of appearance and emptiness. Having been guided in this way, the four decisive points arise from within: by guiding appearance to mind, it is decided that appearance is mind. The outer five elements are also one's own mind. The inner six types of sentient beings are also one's own mind. The five poisons and the three times of thoughts are also one's own mind. View, meditation, and so on are also completely decided to be one's own mind. Appearances such as mind, inside and outside, are not left over. Mind is not left inside. Appearance and mind become one. In this way, by deciding that one's own appearance has no place, one's own appearance arises without limit. Bagavan (a kind of deity) and the self-arisen bull-headed one are both one's own appearance, so there is no limit. It is the same for all things such as samsara, nirvana, good and bad. By guiding the mind to emptiness, it is decided that the mind is emptiness. The outer five elements also have no grasping, the six realms of beings also have no grasping, the five poisons and the three poisons also have no grasping, the Buddhas of the three times also have no grasping, the path, view, and meditation also have no grasping. In this way, the one who views and meditates is also completely decided to be free from grasping. By guiding emptiness to non-duality, it is decided that emptiness is non-duality. The outer five elements, the inner six types, the three poisons of thoughts, the Buddhas of the three times, the path, view, and meditation, when appearances contend, are free from all grasping. That which is free from grasping is itself one's own appearance. Even if these two words are spoken alternately, in reality, whether it is before or after, good or bad, or existence, there is no difference, it is completely decided. By guiding non-duality to natural liberation, it is decided that non-duality is natural liberation. In this way, non-duality does not remain as an other's object of observation, nor does the observer exist separately, so there is nothing to be made an object. It is completely decided as the great natural liberation of self-nature or inherent nature. Having decided in this way, just as the goal is determined, the appearance of cognition
Chinese
了悟地基，断除外境之错谬是：其中有错谬和正法两种。错谬是，众生以六根境为处，以六识知觉执着自身血统，以及外道执着常恒不变，声闻缘觉执着微尘为实有。总之，凡是执着心识之外的对境，都是错谬。断除错谬之法是：了知显现即是心识，证悟显现本是自显，无有外境，由此断除错谬。 了知心识是空性，断除内境之错谬是：其中也有错谬和断除之法两种。错谬是，声闻缘觉执着刹那生灭的意识为实有，以及唯识宗执着自明自知的觉性为实有。总之，凡是执着自心为实有，都是错谬。断除之法是：证悟心性离于一切执着，由此断除错谬。 了知空性与二无别，断除秘密之错谬是：其中也有两种，错谬是，中观宗和唯识宗执着胜义谛和世俗谛为二，以及外续部执着本尊誓言尊和智慧尊为二。总之，凡是执着为二，都是错谬。断除之法是：证悟心识是光明空性二无别，由此断除错谬。 了知二无别是自解脱，断除究竟之错谬是：其中有两种错谬。错谬是，执着大圆满无别真谛，离于行境为实有，以及执着阿努瑜伽法界智慧无别，离于行境为究竟。总之，凡是以究竟之法作为心识对境，并以贪执而执着，都是错谬。断除之法是：证悟究竟之法本是无境自解脱，因此即使是究竟之法，也不作为心识对境，而是自性解脱，由此断除错谬。 如是断除错谬，便会如是生起遣除执着。了知显现即是心识，证悟显现，对外境的执着便不会生起。因为轮回涅槃中，除了自心显现之外，别无他物。了知外境本是自显，因为没有执着的对境，所以执着不会生起。 了知心识是空性，因此对心识的执着便不会生起。因为心性离于一切执着，不是实有之物，所以没有生起执着的因由。 了知空性与二无别，因此对二取显现的执着便不会