English
Dissolution. This is the teaching given by the Teacher to the compiler in the past; later, the Lama also gave such teachings to the disciple. Thus, after showing how the Dharmata itself abides without the three times, now the fourth point, showing the expanse of the Mahamudra that does not abide in anything, is shown by "Again, like the ocean," and so on. There, "Again" is an added word, added to "merged into the expanse of the former." Like the ocean, it is the uncorrected Dharmata, free from movement. Thus, from this unmoving nature, the appearance of me, Samantabhadra, does not differentiate in any way, and arises spontaneously without being made by anyone. At that time, all the mandalas, awareness, the wisdom of samsara and nirvana, body, speech, mind, qualities, activities, etc., in the expanse of the Dharmata's adornments and play, are spontaneously gathered without being made by anyone. If a name is to be given, it is called Mudra, called Great, called Seal, because there is nothing above it. And Mahamudra is established from the door of dependence, and from the door of abiding. Dependence is dependence on the action mudra, the samaya mudra is greater; depending on the samaya mudra, the dharma mudra is greater; depending on the dharma mudra, the Mahamudra is greater. Why is that? It is great because it does not focus on dependence, because it has no birth of clinging to dependence. Because there is no birth, it has transcended the projection of before and after; because it has transcended, it is free from the basis of non-remembrance; because it is free, it does not focus, because the arising of remembrance - conceptual thought does not flow in the mind. Where does this come from? It comes from the first unborn self-liberation. Establishing Mahamudra from the door of abiding is because remembrance is the basis, so it abides in non-remembrance; and because it is free from mind, it has transcended mind. Therefore, there is no arising in the projection of mind before and after, so it is called Mahamudra. Such an expanse does not abide in the form of what is to be focused on. Now, the fifth point, showing that the essence of Ati, the all-pervading self-purification, the expanse of the all-pervading self-purification, the essence, the great secret, and the two are inseparable, is shown by "Great Bodhisattva," and so on. Great Bodhisattva, the Teacher calls to the compiler, and then says: The Dharmata is uncorrected, the appearance of me, Samantabhadra, initially in emptiness
Chinese
此外，从无有分别、不住于不可见之自性中，光明从境的差别中显现为错乱各异的现象。如此，存在是事物的分，听闻是声音的分，显现是色相的分，名声是名字的分，全部周遍。能以分别取舍的智慧及心识进入的觉性是心的分。因此，通过修习这些所缘和非所缘，一切显现皆显现为法性，这被称为精华。此精华不为共同乘所知，故称为秘密。能行持此阿底瑜伽的具缘者，不会超越此境界。譬如，无论去往何处，都无法超越虚空的界限；无论鱼去往何处，都无法超越水的界限。同样，瑜伽士也无法超越法性的界限，这被称为显现和声音皆显现为法性。因此，所有被显现之色所包含的一切，在瑜伽士的体验中，普贤王如来我安住之处自然成为根基。因此，法性普贤王如来的显现，是从无有任何心和意等之中，在错乱的有情众生之时显现为任何事物，即使错乱的成熟显现为各异，如此周遍，对于生起阿底瑜伽见解的具缘者来说，无需对治，一切错乱皆自清净，智慧自性的精华融入自心，无法脱离法性的界限。如此显现之人，被加持为诸佛之种姓普贤王如来，我和我所自然显现为法性。如是，第五阿底瑜伽周遍自清净之界限，开示了精华大秘密无二无别。现在，第六法性普贤王如来之心完全清净之界限，以“我的显现是如此”等开示。我的，有体性、定义、分类，以及从彼解脱之口诀。体性是周遍一切且生起一切。定义是“我”是属于他者的法性，即是自之自性。分类有轮回之我和解脱之我。轮回之我是错乱的自续之我和假立名言之我。错乱即我慢。
English
Furthermore, from the nature of non-differentiation and non-abiding in invisibility, luminosity arises as the deluded and distinct appearances from the aspects of objects. Thus, existence is the aspect of things, hearing is the aspect of sound, appearance is the aspect of form, and fame is the aspect of name, all-pervading. The awareness that can be entered by discriminating wisdom and mind is the aspect of mind. Therefore, by training in these objects of focus and non-objects of focus, all appearances arise as the nature of reality, which is called essence. This very essence is not known by the common vehicle, so it is called secret. The fortunate one who practices this Ati will not go beyond it. For example, no matter where one goes, one cannot go beyond the expanse of the sky; no matter where a fish goes, it cannot go beyond the expanse of water. Similarly, this yogi has no place to go beyond the expanse of reality, which is called the appearance of all phenomena as the nature of reality. Therefore, all that is included in the appearance of form, in the experience of the yogi, the spontaneously arising ground is where I, Samantabhadra, abide. Therefore, the appearance of the nature of reality, Samantabhadra, is from nothing whatsoever, such as mind and intellect. In the time of deluded sentient beings, it appears as anything, and even though the maturation of delusion appears differently, such pervasiveness, for the fortunate one who has arisen in the view of Ati, without any antidote, all delusion is self-purified, and the essence of wisdom is united with one's own mind, with no place to go beyond the expanse of reality. Such a person who appears is blessed as the lineage of the Buddhas, Samantabhadra, and I and mine spontaneously arise as the nature of reality. Thus, the fifth Atiyoga, the expanse of all-pervading self-purification, shows that the essence, the great secret, is inseparable. Now, the sixth, the expanse of the completely pure mind of the nature of reality, Samantabhadra, is shown by "My appearance is like this," and so on. Mine has essence, definition, classification, and the key to reversing from it. The essence is that it pervades everything and arises from everything. The definition is that "I" is the nature of reality that belongs to others, which is one's own nature. The classification includes the I of samsara and the I of liberation. The I of samsara is the I of deluded self-continuity and the I of imputed designation. Delusion is pride.
Chinese
与……相混杂的“我”之念，同样，与嗔恨相应的粗大之“我”，与贪欲相应的执著之“我”，与愚痴相应的无知之“我”，与嫉妒相应的损害之“我”。假名施设是：言说的“我”在声音词语中显现，以及转化为名称等。已逝之“我”是：安住、作为基础的“我”，从初始即清净的法性，未被三时所造作。轮回涅槃二取之“我”是：智慧完全清净，错乱遍布方式无别的法性平等性。分别念自生之“我”是：对于法性现量，以臆测词语进行增益。安住自生之“我”是：一切法性。显现自解脱之“我”是：已经证悟。错乱自还之“我”是：在修习的余绪苏醒之时。如是七者是：已逝，于法性状态中分割的“我”。从彼解脱的诀窍有七：首先，具缘者对自己的上师进行会供等，在极寂静之处，以上师的圆满诀窍进行修持。不顾及此世的念头，依次修持这些，就能从三界解脱。其中，首先要将“我”之实物与认识要点相混杂，认识到“我”之后，将“我”从其安住之处驱逐出去。驱逐出去之后，当“我”不住于身体时，将“我”与气息一同紧紧抓住。如是抓住之后，当“我”不向外散布显现时，将“我”与呼出的气息一同，进行摧毁的要点。如是摧毁之后，依靠压制气息的力量，进行杀死“我”的步骤。如是杀死之后，观察是否杀死，依靠语言的表达，进行斩断根本并比较实物的要点。将实物抛向空中之后，对于实物本性的存在方式之上，在一切时分都要观察将“我”置于各自位置的要点。其中，首先认识“我”之实物是：在极寂静的地方，具缘者于舒适的垫子上，将左脑放在地上而躺卧。用衣服盖住头，口中多次重复念诵 ད་ངཱ་ད་ངཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），之后什么也
English
The thought of "I" mixed with... Similarly, the gross "I" associated with hatred, the clinging "I" associated with desire, the ignorant "I" associated with delusion, and the harmful "I" associated with jealousy. The imputed designation is: the spoken "I" appearing in sounds and words, and the transformations into names, etc. The past "I" is: the abiding, foundational "I," the nature of purity from the beginning, uncreated by the three times. The "I" grasping samsara and nirvana is: wisdom completely pure, the equality of the nature of reality without difference in the manner of pervasive delusion. The self-arising conceptual "I" is: the imputation of ideation and words upon the manifest nature of reality. The abiding, self-arising "I" is: all of reality. The self-liberating appearance "I" is: that which has been realized. The self-returning deluded "I" is: at the time when the remaining traces of practice awaken. Thus, these seven are: the past, the "I" divided into states of reality. The key instructions for reversing from that are seven: First, a fortunate individual makes offerings, etc., to their guru, and in a very secluded place, fully practices the guru's instructions. Without any thought for this world, by practicing these in sequence, one is liberated from the three realms. Therein, first, one must mix the substance of "I" with the key point of recognition, and having recognized that "I," expel that "I" from its place of abiding. Having expelled it, when the "I" does not abide in the body, seize the "I" tightly together with the breath. Having seized it in that way, when the "I" does not scatter outwards in appearance, then together with the exhaled breath, perform the key point of destroying the "I." Having destroyed it in that way, relying on the power of suppressing the breath, perform the step of killing the "I." Having killed it in that way, observe whether it is killed or not, and relying on the expression of speech, perform the key point of severing the root and comparing the substance. Having thrown the substance into the sky, upon the manner of existence of the nature of that substance itself, at all times, one must observe the key point of placing the "I" in its own place. Therein, first, to recognize the substance of "I" is: in an extremely secluded place, a fortunate individual lies down on a comfortable cushion, placing the left mind on the ground. Cover the head with a cloth, and repeatedly recite ད་ངཱ་ད་ངཱ་ (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning) many times, after that, nothing.
Chinese
不做任何事而安住，放松身语，然后观察所谓的“我”是住在身体里，还是住在语言里，还是住在心里。 这样，就在身体的外部、内部，从脚底到头顶进行寻找。 同样，也要观察“我”是住在语言的实际表达中，还是住在表达之后，或者是在尚未表达但接近表达的时候。 用心思考时“我”住在哪里？不思考时又住在哪里？过去、未来和现在的念头中，“我”又住在哪里？这样观察后，如果发现“我”无处可寻，那就是认识到了。 认识到这一点的标志是身心会突然感到震惊。 像这样持续十天到半个月，不可能认识不到。 此外，将“我”驱逐出去的关键在于：身体的关键在于结跏趺坐，身体保持平衡，稍微呼出一口气，然后将注意力放在“我”如蒸汽般消散的状态上。 无论如何都要向外呼出，这样，意识就会像雾一样，感到毫无意义地消散。 像这样分段练习，反复进行，外在显现就会变得像雾一样，内在的“我”和“我执”就不可能存在了。 这样进行之后，更进一步，需要努力的关键在于：再次在非常寂静的地方，身体保持之前的姿势，关键在于咬紧牙齿，闭上嘴唇，稍微向内压住气息，然后念诵“我”（藏文：ང་，梵文天城体：अहं，梵文罗马拟音：aham，汉语字面意思：我），声音要长而细，次数大约等于自己的年龄。 意识要像依靠目标一样专注于此。 像这样，一开始要缩短时间，增加次数。 然后日夜禅修，意识就不会从所专注的地方移动。 即使这样做了，摧毁“我”的关键仍然是身体等保持之前的姿势，然后尽可能地呼出“哈”（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），专注于任何存在的事物。 这样做，事物就会变得空虚。 其中的关键在于稍微张开眼睛和嘴巴。 像这样，专注于外在事物和内在身体的任何存在之物，可以肯定的是，所专注的事物会变得空荡荡的。 在这个时候，偶尔也可以快速而简短地说“我”。 这样进行之后，杀死“我”的关键在于：身体保持舒适的姿势，或者蹲下，然后从鼻孔中