English
Etc. The bliss of non-thought will arise more and more intensely. The rest is easy to understand. Generally, experiences arise in segments; not everything arises completely from just a few. Therefore, when these signs appear, they should be incorporated into the path. There are three aspects to this: first, understand the essential meaning of the ground; second, practice the path; and third, the result will naturally arise. Among these, the ground is: is, appearance, and arising. The way of being is that everything is the nature of Bodhicitta, which is easy to understand. The way of appearance and the way of arising are: the way of appearance is the play of the power of Dharmata, appearing as self-appearance without distinction. Having understood this, when appearances are taken into the path, it is like firewood being burned by fire; appearances are not bound by their own nature. The way of arising is not done by one who appears, but the power of awareness arises naturally, without object and subject; appearance is the arising of objectless appearance. Therefore, recognize the way of appearance as it is, and the way of arising, recognize the nature of the object of self-appearance; these are the three recognitions. ༈ On the path, there are two types: the Dharma of arising in Samsara and the Dharma of reversing beyond Samsara. The Dharma of arising in Samsara is like a prince wandering as a beggar. For example, there was a young prince of a king, whose parents died early, and he was separated from those who told history. He wandered among the people as a beggar, holding a tattered stick in his hand, eating leftovers and begged food, and wearing ragged clothes on his back. At some time, a king had no heir, and a wise minister found the prince among the beggars, bathed the prince with the seven precious substances, enthroned him as king, seated him on a throne of gold and silver, dressed him in silk and other garments, and ruled over the people. The difference between these two is very great, but there is no difference in the essence of that person. The meaning is the illusion of Samsara and Nirvana. The six Dharmas of arising in Samsara have been explained. ༈ Reversing from the direct path is like recognizing a beggar as the prince, there are two ways to reverse through instruction. To this, what is applied are the three: view, meditation, and conduct. Among these, generally show the advantages and disadvantages of view, meditation, and conduct, and the order of practicing in detail. The first part has three similar examples, three dissimilar examples, three that are needed, and three that are not needed, which are easy to understand. Detailed practice
Chinese
其次，珍宝之语通过十六个类别来展示，即四种介绍，四种决断，四种确定要点，四种遣除执着。其中，通过四种介绍来进行介绍，即介绍显现为心。其中，显现是指：显现为一切烦恼轮回的法和痛苦；显现为中间道的法，即见、修、行；显现为完全清净的涅槃的法，即法身和智慧。如此，这个显现，作为所立宗，发誓说：是心性自身的显现。如果说理由不成立，那么是在名称上确定，还是在意义上确定？如果在名称上确定，那么仅仅一个火，藏语叫做“མེ”（me，火），梵语叫做“ཨག་ནེ”（agni，阿耆尼，火），蒙古语叫做“འོད་གཟེར”（öd zer，光芒）。像这样，三百六十种不同的语言，有三百六十种不同的名称。在意义上也没有在一个方面确定的，对于利害也没有确定。比如这个土地，是在利益上在一个方面确定，还是在损害上在一个方面确定？如果在利益上在一个方面确定，那么把土扔进眼睛里会痛，埋在土里会死等等，这都是损害。如果在损害上在一个方面确定，那么土地上生长出粮食可以食用，在土地上建造房屋可以居住，这都是利益。所以，对于利害并没有确定。因此，五大元素等等都是一样的。对于药物和毒药也没有确定。比如辣椒，对于这种来说是很好的药物，对于孔雀来说却是剧毒。对于人来说，旃檀是剧毒，对于孔雀来说却是很好的药物。像这样，对于利害也没有确定。因为对于一个事物，会出现多种不同的显现，所以没有确定。因为无常变化，所以没有确定。像这样，因为没有在一个方面确定，所以没有确定。比如就像梦一样。在介绍的时候，通过多种比喻和意义来进行介绍，直到弟子真正见到为止。然后，介绍决断和心是空性的。也就是观察心性本身，看它是否由颜色组成，是否由形状组成，是否有相，是否有来源，是否有住处，是否有去处等等。结果发现，没有找到白色或红色的颜色，没有找到方形、长形或圆形，没有找到男性、女性或非男非女的相，没有来源，没有去处，没有住处，与一切执着分离，所以是空性。
English
Secondly, the precious speech demonstrates through sixteen categories, namely, four introductions, four resolutions, four determinations of key points, and four reversals of attachment. Among these, the introductions are made through four introductions, which is to introduce appearance as mind. Here, appearance refers to: appearance as the Dharma and suffering of all afflictive cyclic existence; appearance as the Dharma of the middle path, namely view, meditation, and conduct; appearance as the Dharma of complete purification, namely Dharmakaya and wisdom. Thus, this appearance, as the subject of the proposition, vows that it is the self-appearance of mind itself. If it is said that the reason is not established, then is it determined by name or by meaning? If it is determined by name, then for just one fire, Tibetans call it "me" (མེ, fire), Indians call it "agni" (अग्नि，अग्नि，fire), and Mongols call it "öd zer" (འོད་གཟེར, radiance). Like this, in three hundred and sixty different languages, there are three hundred and sixty different names. There is also no determination in meaning in one aspect, and there is no determination for benefit and harm either. For example, is this earth determined in one aspect as beneficial, or determined in one aspect as harmful? If it is determined in one aspect as beneficial, then throwing earth into the eyes causes pain, being buried in the earth causes death, and so on, which are harmful. If it is determined in one aspect as harmful, then grain grows on the earth and can be eaten, houses are built on the earth and can be lived in, which are beneficial. Therefore, there is no certainty regarding benefit and harm. Thus, the five elements and so on are all the same. There is also no certainty regarding medicine and poison. For example, chili is a great medicine for this, but it is very poisonous for peacocks. Sandalwood is very poisonous for humans, but it is a great medicine for peacocks. Like this, there is no certainty regarding benefit and harm either. Because many different appearances arise for one phenomenon, there is no certainty. Because it is impermanent and changing, there is no certainty. Like this, because it is not determined in one aspect, there is no certainty. For example, like a dream. During the time of introduction, the introduction is made through many metaphors and meanings until the disciple truly meets the reality. Then, introduce the resolution and the emptiness of mind. That is, look at the nature of mind itself, and see if it is composed of color, if it is composed of shape, if it has characteristics, if it has a source, if it has a dwelling place, if it has a destination, and so on. As a result, no white or red color was found, no square, long, or round shape was found, no male, female, or neuter characteristic was found, there is no source, no destination, no dwelling place, and it is separated from all grasping, so it is emptiness.
Chinese
如此这般，在彻底确信空性之前，进行提问和介绍。介绍空性无二：观察显现是心，心是空性，这两者是一体还是分离。这两者不是二，言语上有先后，但意义上不是二，例如水中的月亮。像这样，在没有彻底确信无二之前，进行介绍。之后，介绍无二自解脱：如果将无二作为对境而不以分别念执着，因为已经自解脱，所以不需要介绍。如果将无二作为对境而以分别念执着，那么执着的分别念本身就是心。介绍心是空性，空性是无二。不仅如此，每一种法都有穷尽的终极之处，行进的过程称为解脱。像这样，在没有于对境中解脱之前，进行介绍。之后，通过介绍，从四种决断中生起：通过介绍显现是心，对显现是心彻底确信，没有怀疑。通过介绍心是空性，空性是无二，无二是自解脱，对无二是自解脱彻底确信，没有怀疑。༈ 像这样，通过证悟，自然而然地断除四种错谬。其中，了知显现是心并对此确信，从而断除外在的错谬。关于错谬和断除的方式，有两种。错谬是：凡夫俗子认为六根各自是自体和种姓；外道认为常恒不变；小乘认为向外变成微尘。总而言之，执着外在显现为自体的一切都是错谬。断除的方式是：了知这些不是从外在独立存在的，而是心性的自显现，从而断除。了知心是空性并对此证悟，从而断除内在的错谬。错谬是：小乘和自宗不承认刹那生灭的执着心；唯识宗认为自证是自明自显的。总而言之，执着心为实有的一切都是错谬。断除的方式是：了知心性是远离任何执着的空性，从而断除。了知空性是无二并对此证悟，从而断除秘密的错谬。错谬是：菩萨认为胜义谛和世俗谛是二；外道认为我和誓言尊是二；本尊智慧尊是二。总而言之，执着心为二的一切都是错谬。
English
Thus, until there is a definite certainty about emptiness, questions and introductions are given. The introduction to emptiness as non-dual is: When looking at whether appearance is mind and mind is emptiness, whether these two are one or different, these two are not two. In words, there is before and after, but in meaning, they are not two, like the moon in water. Thus, introductions are given until there is a definite certainty about non-duality. Then, the introduction to non-dual self-liberation is: If non-duality is taken as an object and not grasped by the mind, then because it is already self-liberated, there is no need for introduction. If non-duality is taken as an object and grasped by the mind, then the grasping mind itself is mind. The introduction is that mind is emptiness, and emptiness is non-dual. Moreover, each dharma has an ultimate end to be exhausted. The process of going is called liberation. Thus, introductions are given until there is liberation in the object. Then, through the introduction, the four decisive cuts arise. Through the introduction that appearance is mind, there is definite certainty that appearance is mind, without doubt. Through the introduction that mind is emptiness, emptiness is non-dual, and non-duality is self-liberation, there is definite certainty that non-duality is self-liberation, without doubt. ༈ Thus, through realization, the four mistakes are naturally cut off. Among them, knowing appearance as mind and being certain of it cuts off the outer mistake. Regarding the mistake and the way to cut it off, there are two. The mistake is: ordinary beings believe that the six sense bases are self-existent and of their own lineage; non-Buddhists believe in permanence and substantiality; Hinayanists believe in becoming dust outwards. In short, all clinging to outer appearances as self-existent is a mistake. The way to cut it off is: realizing that these are not established independently from the outside, but are the self-manifestation of mind itself, thereby cutting it off. Knowing mind as emptiness and realizing it cuts off the inner mistake. The mistake is: Sravakas and Pratyekabuddhas do not accept the momentary grasping mind; Cittamatrins believe that self-awareness is self-illuminating and self-evident. In short, all clinging to mind as a real entity is a mistake. The way to cut it off is: realizing that the nature of mind is emptiness, free from any grasping, thereby cutting it off. Knowing emptiness as non-dual and realizing it cuts off the secret mistake. The mistake is: Bodhisattvas believe that ultimate truth and conventional truth are two; non-Buddhists believe that self and samaya-being are two; the deity and wisdom-being are two. In short, all clinging to mind as two is a mistake.
Chinese
关于解脱的方法是：了知空性即是显空无二，由此而解脱。了知无二自解脱，由此而解脱究竟的歧途。歧途是：认为大胜义无别离戏论是究竟，以及认为阿努界智慧无别离戏论是究竟。总而言之，就是把究竟作为希望的目标而执着。解脱的方法是：证悟无二自解脱，由此而解脱。如此解脱，则以言语遣除四种执着。了知并证悟显现为心，由此不生起对外境的执着，即了知所谓的显现是心而解脱。了知并证悟心为空性，由此不生起对内心的执着，即证悟执着之心的自性与概念无关而解脱。了知并证悟空性为无二，由此不生起对二元显现的执着，最终证悟执着的二元显现为无二而解脱。了知并证悟无二自解脱，由此不生起对究竟佛陀的希望和执着，因为证悟了究竟自解脱。无论如何讲述大圆满，都包含在这四个要点之中。这是珍贵的开示。大喇嘛如实宣说。༈ 在以四种窍诀介绍修习时，将三者混合为一的窍诀是：身体跏趺坐，双手抱膝，面向没有太阳和冰雹的地方，眼睛看着前方的天空，观察颜色和形状等。通过观察，会生起无自性的无念。例如天空的特征。然后将颜色收回内心，观察思维天空者的心性，颜色和形状等任何事物都不会成立，会生起与概念无关的无念，这就是心的心性。然后将心的空性与天空的空性结合起来，天空是无知之空，心性是有知之空，二者融为一体，安住于空明无念之中，这就是法的法性。也就是说，首先介绍心之基础的见解，然后介绍三个太阳，第一个太阳用于思维天空的特征，第二个用于思维心，第三个用于修习法性。如此安住，则不会执着，念头会增