English
Abiding without doing anything, relaxing the body and speech, then examine whether the so-called "I" resides in the body, or in speech, or in the mind. In this way, search outside and inside the body, from the soles of the feet to the top of the head. Also, examine whether the "I" resides in the actual expression of speech, or after the expression, or when it is about to be expressed but not yet. When thinking with the mind, where does the "I" reside? Where does it reside when not thinking? In the past, future, and present thoughts, where does the "I" reside? After examining in this way, if you find that the "I" cannot be found anywhere, that is recognition. The sign of recognizing this is that the body and mind will suddenly feel shocked. If you continue like this for ten days to half a month, it is impossible not to recognize it. Furthermore, the key to expelling the "I" is: the key to the body is to sit in the lotus position, keep the body balanced, exhale slightly, and then focus on the state where the "I" dissipates like steam. No matter what, exhale outwards, so that consciousness, like a mist, feels meaninglessly dissipated. Practice in sections like this, repeatedly, and the external appearance will become like a mist, and the internal "I" and "self-grasping" will not be able to exist. After doing this, even further, the key to striving is: again, in a very quiet place, keep the body in the previous posture, the key is to clench your teeth, close your lips, slightly press the breath inward, and then recite "I" (Tibetan: ང་, Sanskrit Devanagari: अहं, Sanskrit Romanization: aham, Chinese literal meaning: I), the sound should be long and thin, the number of times approximately equal to your age. Consciousness should focus on this like relying on an object. Like this, at first, shorten the time and increase the number of repetitions. Then meditate day and night, and consciousness will not move from the place it is focused on. Even if you do this, the key to destroying the "I" is still to keep the body etc. in the previous posture, and then exhale "Ha" (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Chinese literal meaning: Ha) as much as possible, focusing on anything that exists. By doing this, things will become empty. The key to this is to slightly open your eyes and mouth. Like this, focusing on any existing thing, whether external objects or the internal body, it is certain that the thing you are focusing on will become empty. At this time, it is also appropriate to occasionally say "I" quickly and briefly. After doing this, the key to killing the "I" is: keep the body in a comfortable posture, or squat down, and then from the nostrils
Chinese
吸入，然后以极强的力量在内部收紧气息，用自身的热量充满它。然后，呼气时一定要缓慢地释放。在这个时候，要用极其微弱的声音说“我”。这样做了之后，那个人的相续中连烦恼的种子都不会存在。斩断根本并焚烧事物的要点是：去到别人不会去的地方，赤身裸体，用大量的灰涂抹身体，右手拿着卡杖嘎，左手拿着人头碗，舍弃心中所想的一切法，心中什么也不想，一会儿长而柔和地说“我我我”，一会儿强烈而渴望地说，不看任何其他众生，不行礼，行走时随意走动，坐着的时候，左右都不看，安住于此，口中不停地说“我”，眼睛睁得大大的，意识要清醒。在这个时候，不依赖食物和财富的执着是誓言。如果这样做一个月，那么瑜伽士的心中连像芝麻一样大小的能取和所取的执着都不会存在。具有信心的人要这样理解六种，舍弃心中所想的一切法，将事物安住在实相之上，这样就不会有迷惑的现象存在，对于一切显现和声音的法都不会有执着，远离身体、食物和衣服的念头，心不会超出阿底瑜伽。那是自他和合的法性，是超越分别念、轮回和涅槃二元对立的。像这样安住在法性的意义上，瑜伽士的显现是这样：从自显现安住在言说、思虑一切的自性中，不会在任何地方分别它的体性，心中生起一种不知该如何是好的体验，超越了外空性、内空性等十八种空性，空性的精华是超越法的觉性，聚集的虚空是不分别界和觉性的。那是所有佛陀的身语意普贤王如来，是超越的七个我中自生的。这样，第六个法性普贤王如来，宣说了心完全清净的虚空。
English
Inhale, and then tighten the breath inside with great force, filling it with your own heat. Then, when exhaling, be sure to release it slowly. At this time, say "I" with an extremely faint voice. Having done this, not even a seed of affliction will exist in that person's continuum. The key to cutting the root and burning things is: go to a place where others do not go, be naked, smear the body with a lot of ash, hold a khatvanga in the right hand, hold a skull cup in the left hand, abandon all the dharmas that are thought of in the mind, and do not think of anything in the mind. Sometimes say "I, I, I" in a long and gentle way, and sometimes say it strongly and with longing, not looking at any other beings, not prostrating, walking around at will, and when sitting, not looking to the left or right, but abiding there. Utter "I" without interruption, open the eyes wide, and make the awareness clear. At this time, not relying on attachment to food and wealth is the samaya. If you do this for a month, then not even a sesame seed's worth of grasping and clinging will exist in the mind of that yogi. The one with faith should understand the six in this way, abandoning all dharmas that are thought of in the mind, and placing things on the reality of the way things are, so that there will be no deluded appearances, and there will be no clinging to all the dharmas of appearance and sound, being free from the notions of body, food, and clothing, and the mind will not go beyond Ati Yoga. That is the nature of things that is the union of self and other, which is beyond the duality of conceptualization, samsara, and nirvana. Abiding in such a meaning of dharmata, the appearance of that yogi is like this: from self-arising, abiding in the nature of all speech and thought, without separating its essence anywhere, an experience of not knowing what to do arises in the mind, surpassing the eighteen emptinesses such as outer emptiness and inner emptiness, the essence of emptiness is awareness that transcends dharma, the gathering space is not separating the realm and awareness. That is the body, speech, and mind of all the Buddhas, Samantabhadra, self-arising in the seven transcendent "I"s. Thus, the sixth, Dharmata Samantabhadra, revealed the space of completely pure mind.
Chinese
萨。现在，为了阐释一切法在三时中平等，超越了界限，远离了一切方分，（经文说：）“嗟！大菩萨。”等等。从藏文翻译“嗟！大菩萨”是对收集者的称呼。 也就是，过去因为脱离了因缘而无有，未来因为理由尚未确定而无有，现在因为没有传承者，所以一切佛在三时中平等。有缘分的、有智慧的人啊，我（是）超越了造作的法性的，名为普贤的空性界，融入了无二的觉性之中。这是从上面我（所说的）七者的法性圆满中产生的。 那个本身也与法性显现没有差别，如果以觉性金刚链的实物要点安住于不造作的本性中，比如如同没有云彩遮蔽的虚空一样，一切分别念从一开始就自然解脱，在法性的本初音声中，自明的觉性本身就本自明亮的部分，如同没有云彩那样，虚空极其清澈，太阳的精华带着光芒而自现一样，在清净的法界中，觉性的本体是无垢的金刚链之身。 如果给它命名，（那就是）在一切法界中，自心完全清净，觉性凝聚成唯一明点的精华，确定的意义是：我（是）法性普贤，未造作之基的坛城，觉性即是智慧。 这是过去佛对收集者的教诲。 也就是，外在有法之显现都汇集为一，具有确定相状的分别念自然止息。因为专注于外在有法，而其本身没有任何自性，所以由法性所成就的边际的数目，以及见、修的意愿都已穷尽。这是普贤我的心，这样教诲之后，因为对于基础实物的存在方式没有分别，所以佛普贤我，心的分别念的细微垢染，以及无明，以及烦恼，以及产生障碍的细微垢染的执着自然解脱。四种垢染全部未被遮蔽的白光，以及黄光，以及红光，以及绿光，以及蓝光，（这些光芒）在外在的法界虚空中没有云彩。
English
Sa. Now, to explain that all dharmas are equal in the three times, transcending limitations, and being free from all directions, (the text says:) "O Great Bodhisattva," etc. The Tibetan translation of "O Great Bodhisattva" is an address to the collector. That is, the past is non-existent because it is devoid of causes and conditions, the future is non-existent because the reasons have not been determined, and the present is non-existent because there is no lineage holder, so all Buddhas are equal in the three times. Fortunate and wise ones, I (am) the nature of reality that transcends fabrication, the expanse of Samantabhadra's emptiness, merged into non-dual awareness. This arises from the perfection of the nature of the seven I's mentioned above. That itself is also no different from the manifestation of reality, if one abides in the un fabricated essence of suchness with the key point of the vajra chain of awareness, just as the sky is not obscured by clouds, all conceptual thoughts are naturally liberated from the beginning, in the primordial sound of reality, the part of one's own awareness that is naturally clear from the beginning, just as the sky is extremely clear without clouds, the essence of the sun appears with light, in the pure realm of reality, the essence of awareness is the body of the immaculate vajra chain. If it is named, (that is) in all realms of reality, one's own mind is completely pure, the essence of awareness condensed into a single bindu, the definite meaning is: I (am) the nature of reality, Samantabhadra, the mandala of the un fabricated basis, awareness is wisdom itself. This is the teaching of the past Buddha to the collector. That is, the appearances of external phenomena are all gathered into one, and the conceptual thoughts with definite characteristics naturally cease. Because it focuses on external phenomena, and it itself has no nature, the number of limits achieved by reality, and the desire for view and meditation are exhausted. This is my mind, Samantabhadra, after teaching this, because there is no conceptualization of the way the basic entity exists, so Buddha Samantabhadra, the subtle defilements of the mind's conceptualization, and ignorance, and afflictions, and the attachment to the subtle defilements that obstruct the elements are naturally liberated. The white light that is not obscured by all four defilements, and the yellow light, and the red light, and the green light, and the blue light, (these lights) are in the external realm of reality, the sky is without clouds.
Chinese
显现的，不是以分别念执着的见解所能了解的。那也被称为法的地界。一般来说，八乘的见解无法见到它。特别是阿底心的部类等，无法见到自明现前的法，因此，它超越了所有的乘。为什么见不到呢？因为法性现前没有要点，所以见不到。对于那些共同的乘来说，因为没有能见之眼的要点，依赖于言辞和分别念，所以能见的眼睛是盲目的，见不到。因为没有所显现之境的要点，与所对的目标分离，所以没有见的基础，见不到。就像把目标放在远处，箭射出去，没有击中的要点一样。因为没有觉知的风的要点，所以见不到。停留在“认为是心”的念头上，没有见到自明智慧成为感官的对象，就像一起同行却没有见到面一样。因此，这九乘次第，因为是以分别念执着的见修行，所以对成佛没有任何帮助。因此，以次第排列的这些法，我以智慧金刚链的身，所见的境，其他乘没有要点，因此，断定没有法性。这是带有决断的言辞。这样，第七个，一切法三时衰败的自性超越了界限，远离了一切方分，进行了阐述。现在，第八个，法性普贤王如来证悟现前，阐述了证悟法界智慧二无别的意义，即：‘嗟！大菩萨’等所阐述的。‘嗟！大菩萨’，这样呼唤着集合者。如此，存在的显现之物，如瓶子；不存在之物，如兔角；虚空之花等等；以及执着于有无二者的事物，如神鬼的瓶子，是不确定的。所有这些都是我普贤王如来的法性的游戏。’阐述了超越取舍、破立的意义。因此，粗大的显现，如火、水、土、风；微细的显现，如微尘和极微尘；以及执着于粗细二者的显现，是各种各样的空性之因。