English
In a single bindu, liberation comes through three contacts. All conceptual thoughts that are inconsistent with meaning are primordially pure in the mind of enlightenment. Having realized this, one is never separated from it at any time due to the meaning of not intentionally focusing on it. Although there is no need to meditate by focusing on it, since one is inseparable from it, it is the great essence of meditation. Through the instruction of remembering the meaning of realization as a condition, Meditation is merely not exceeding the boundary of realizing the meaning that is primordially present. Just as gold does not rely on the elixir of gold-making, one does not strive to accomplish Buddhahood, which is primordially enlightened. In the manifest, in that which is, in the great self, in the realm of dharma, the greatness of enlightenment is connected with the four meanings, and the ultimate of the five, the greatness of non-enlightenment, liberates the meaning of holding onto certainty. The view of a person who possesses great confidence in realizing self-liberation free from symbols has no desires whatsoever, like a great garuda soaring in the sky without leaving a trace. Furthermore, there are differences in the greatness and smallness of intelligence in that realization. If the lineage of one's own nature is known in part, and one does not fully possess the faculties of a single decisive nature, If liberation through the great confidence of realization does not reach its limit, Then one must abide in samadhi. The order of experience is also first, abiding second, non-moving third, equanimity, and so on in order. Finally, if one abides in the experience of spontaneously accomplished wisdom, then the great bliss of the Buddha's stainlessness will arise. Furthermore, there are countless manifestations of the means of abiding the mind in samadhi. When the five senses grasp objects as signs, the first of the four qualities is that the three—discrimination, investigation, and labeling—are eliminated by the four parts being self-illuminating. One should not deny the mere appearance of the five objects, but one should not cling to them. That is only good for relaxing and exhaling, but the red thread of simplicity and self-awareness has not been severed. The hero who wields the weapon of sharpening afflictions grasps samsara with it, like a hook pulling the five poisons. By not abandoning the ego and enjoying it, at the ultimate time, it will turn back as an antidote for oneself. By not abandoning the self and the grasped and the grasper, but knowing it as self-awareness, turning it into self-liberation is like destroying the army of demons and turning the enemy into a friend.
Chinese
舍弃是：因为事务多而完成的少，所以说舍弃事务，在空闲时进行遮断。中等聪明的人听闻断绝世俗琐事的语言之义。先前和后来的各种分别念，就在那时断绝相续。显现于意念之境的种种，以那个方法在自身解脱。进入禅定容易，放下禅定困难，自性安乐而明澈，且无分别念。修持之义的各种名称，在《普贤上师言教》的四种修法次第中，每一个都清楚地阐述了本体、比喻、征相、结果四种。错乱的因缘，七种力量的集合，以三种生起方式显现，将它们消融于心性明点唯一之中。对于具有证悟大把握、具备证悟量，证悟解脱一锤定音般成熟的人来说，过去、现在、未来三时，九种三，一个圆满。以大概和详细的差别，无论何时证悟都不会超出自己的范围。那么，对于心的安住之法和禅定的过失修正之法，为何要特别强调呢？心安住于禅定，加上身金刚跏趺坐，语金刚念诵，如同具有殊胜征相的天子一般。化身之上的再化身，秘密主的心子我，饮用了三身的意之精华，母水牛的乳汁也变成了金刚精华。比大智慧更小的智慧，虽然清楚地看到事情的真相。但是，由于从无始以来就习惯了错乱的浓厚习气所遮蔽，通过将见解融入心中，净化习气的污垢，为了使基础之义的阿赖耶识完全清净，必须进行修行。像这样在没有习气污垢的状态中熟悉之后，我执和偏执以及执着消失。远离取舍的粗暴行为的傲慢。具备证悟的把握，在显现上熟悉于无自性的幻象。对于名言，健忘减少，对外内的事物执着变小。因为对错乱感到惊讶，所以对众生充满慈悲。不延续轮回，具有广大的利他之心。外在显现于身体，内在显现于气息，因为自己体验到暖相，所以他人也能感受到，这是修持次第圆满的征相。珍贵的密咒宝藏。
English
To abandon is: Because there are many tasks but few are completed, it is said to abandon tasks, and to cut off during leisure. A moderately intelligent person listens to the meaning of the words that cut off worldly affairs. The various conceptualizations of before and after, at that time, the continuity is cut off. All that appears in the realm of mind, by that method, is liberated in itself. It is easy to enter samadhi, but difficult to let go of samadhi. One's own nature is blissful and clear, and without conceptualization. The various names of the meaning of practice, in the four stages of practice of the "Words of My Perfect Teacher," each one clearly explains the four: essence, example, sign, and result. The causes of delusion, the collection of seven forces, arise in three ways, dissolving them into the single bindu of mind essence. For a person who has great confidence in realization, possesses the measure of realization, and whose realization and liberation are decisively mature: The three times of past, present, and future, the nine sets of three, one complete. With the difference between general and detailed, no matter when, realization does not go beyond one's own scope. So, why emphasize the method of abiding in the mind and the method of correcting the faults of samadhi? With the mind abiding in meditation, plus the body in vajra posture, speech in vajra recitation, like a son of the gods with excellent signs. The emanation above the emanation, the heart-son of the secret lord, having drunk the essence of the three bodies' intention, even the essence of the buffalo's milk has become vajra essence. Although wisdom smaller than great wisdom clearly sees the truth of things. However, obscured by the dense habitual patterns of being accustomed to delusion from beginningless time, by familiarizing the mind with the meaning of seeing the view, purifying the defilements of habitual patterns, in order to completely purify the alaya of the ground meaning, one must practice. In this way, becoming familiar in a state without the defilements of habitual patterns, the clinging to self and bias, and attachment disappear. Free from the arrogance of coarse actions of acceptance and rejection. Possessing the confidence of realization, familiar with the illusion of appearances being without inherent existence. Regarding terms, forgetfulness decreases, and attachment to external and internal things becomes smaller. Because of being amazed at delusion, there is great compassion for sentient beings. Not continuing samsara, having great altruistic mind. Outwardly appearing in the body, inwardly appearing in the breath, because one experiences warmth, others can also feel it, this is the sign of the completion of the stages of practice. The precious treasure of secret mantra.
Chinese
因此，无尽藏的持有者亲自在续部中宣说了。༈ 如果要用名称来表示实相，金刚萨埵没有说过。这是从大虚空中来的。用名称来表示，不住于任何事物。从了悟并非实相的对立面中解脱。自性自问自性的觉性。传承的上师单巴用什么词语来表示意义？除此之外，所说的话与意义不相违背。自己对自己说：“来吧，孩子。”这样教导。༈ 像这样，舍弃懒惰和执着的散乱，不住于任何对境，恒时安住。从无量劫以来积累的罪业和障碍的黑暗习气的污垢得以清除。从清净的海洋中，心中所想的布施功德无尽藏自然显现。自身大乐，消除众生的贫困，就像苹果树结果实，树叶茂盛，树荫自然而然地出现。༈ 不修功德之外的过失，也与功德相反，与前面所说的一样。被六种执着的痛苦和八乘的勤作之病所折磨。就像果实成熟后，豆、麦、稻、芝麻、芥菜六种作物都成熟了，却没有收割的例子一样。对于证悟后没有修习的意义来说，也和这类似。国王只有一个儿子，如果被魔鬼抓走了，虽然确信是王子，却无法继承王位一样。因为这个过失，所以证悟之后，不散乱地修习非常重要。༈ 就像用一切方法之王，通过耳传的珍贵教言，将王子推上王位，从而显现地成就了伟大的国王一样。༈ 如果被念头、分别、觉性的风所动摇，证悟也随之飘荡，心不住于正念。给予止息动摇执着的风的窍诀等等，在身心空间中打入智慧风的大橛。附带地，共同的如长寿等等和殊胜的成就都会圆满。༈ 三界中的第一个，欲界的贪欲最为强烈。如果执着于对相的执着，并执着于此而不安住。安乐明点下门三界嬉戏的诀窍
English
Thus, the owner of the inexhaustible treasure himself spoke in the tantra. ༈ To represent the nature of reality with just a name, Vajrasattva did not say it. This is from the great sky. Not abiding by anything when represented by name. Liberated from the opposite of realizing what is not reality. The essence of awareness asks itself. What words does the lineage master Thampa use to represent the meaning? Other than that, the words spoken are consistent with the meaning. One says to oneself, "Come, child." Thus, one instructs. ༈ Like this, abandoning laziness and the distraction of clinging, not focusing on any object, constantly abiding. The defilements of the dark habits of sins and obscurations accumulated from countless eons are cleared away. From the clear ocean of purification, the inexhaustible treasure of the merit of generosity that one thinks of in one's mind naturally arises. One's own great bliss, eliminating the poverty of beings, arises incidentally, just as when an apple tree bears fruit and the leaves are lush, shade naturally appears. ༈ The fault of not cultivating anything other than qualities is also the opposite of those qualities, as mentioned earlier. Afflicted by the suffering of the six attachments and the disease of the efforts of the eight vehicles. It is like the example of the six crops of beans, wheat, rice, sesame, mustard all ripening perfectly from the fruit, but not being harvested. For the meaning of realizing but not cultivating, it is similar to that. If a king has only one son, and he is captured by a demon, even though he is certainly seen as a prince, he cannot inherit the throne. Because of this fault, it is important to cultivate without distraction after realization. ༈ Just as the king of all methods, through the precious ear-whispered instructions, installs the prince on the throne, thereby manifestly accomplishing the great king. ༈ If one is distracted by the winds of memory, thought, and awareness, and realization is carried away, and the mind does not abide in mindfulness. Giving the key instructions for seizing the wind of wavering clinging, etc., driving a great peg of the wisdom wind into the space of body and mind. Incidentally, common accomplishments such as longevity and supreme accomplishments will be perfected. ༈ The first of the three realms, the desire realm, has the strongest attachment. If one clings to the elaboration of clinging to signs and does not abide in it. The key instructions for the bliss bindu lower gate playing in the three realms.
Chinese
口头教诲。༈。总之，无论依靠何种方法产生，都是禅定的殊胜之处。如《灌顶虚空》中说：“譬如天神……”如同不识字的王子被授权登上王位。༈。证悟也是首先从灌顶中得知。其所依1ག 1ཞི་2，是坛城和誓言二者具备。其因的次第，是圆满具备事业。如《庄严经》中说：“彼等……”显现念头自解脱，是见解证悟，即获得灌顶的程度，轮回涅槃自在地融合。通过修持和习惯，将成为究竟的果。以无允许和禁止的行为来遮止，是见修的助伴。无地修和路行的地道，是功德的宝藏。从心之外获得，以及无法去除的障碍，是果的无余，即界。༈。虽然以名字命名为九界，但实际上是证悟为唯一的自显现。例如，对于圆满了五明的士夫，即工巧明、医方明、声明、因明、内明。无论赋予工匠或医生等何种名称，从功德的角度来看，一切都如实。密咒的宝库1གཏེར་1的2འཛིན་2持有者，彼即是九具足之心的基础。如续部中所说。༈。从珍宝交付中，以熟悉和习惯证悟之义的方法，来显示果达到究竟的章节，即第四品。༈。如同旃那迦树的果实一样，无因无缘而自显的果是：༈。自己的体性不谬误，周遍轮回涅槃一切法，是自性身。༈。彼者依靠上师的恩德，不作矫饰，自身以道达到究竟，是法身。༈。轮回涅槃的一切安乐，以自明大乐现前，是受用身。彼者在获得地的菩萨面前，如转轮王般显现相好，是他受用身。༈。在六道众生和三有界一切有情的面前，显现清净与不清净的各种形象，并进行调伏，是化身。༈。为了使一切法的自性如是安住之状态得以显现。在自显智慧的现前中，四身圆满，因此体性上