English
Once something happens, don't let the mind cling to anything. Then, at all times, direct awareness to whatever phenomena appear, and settle the mind on that target in a state of self-purification and self-pacification. Now, let those thoughts that enter into various circumstances naturally dissolve into the experience of things being self-purified and characteristics being self-liberated. Therefore, directing oneself to anything will surely lead to a state of not clinging to any inherent nature. Thus, the key for an Ati yogi to practice all the rotations of thoughts and concepts lies in this. In this way, the thoughts of the three times—past, present, and future—meet with the awareness of equality in the mind of self-purified things, free from the harm of sudden events. Having become free in this way, all the rotations of thoughts and concepts are called dharmata and accomplishment. This is the third key point: cutting off the source of thoughts by not clinging to the mind of self-purified dharmata of afflictions. Now, the fourth key point is to subdue the activities of various minds through the key of imputed names. Again, it is indicated by words such as "past." Again, as before, the fortunate one accumulates merit, etc. Expel any discomfort that exists in your heart; this will take about half a month. After doing this, awareness will become like Hanpo Ti, without any support. This means not clinging to the past mind, which relies on its own continuum, is fundamentally mistaken, and is self-grasping. Therefore, this leads to complete forgetfulness. Therefore, also let the mind rest in peace for a while. Do not accept outward-expanding, unrealizable, huge thoughts, and so on. In short, the key is that the thoughts of a mind that is exhausted should not be drawn inward in any way, but should rest peacefully. At this time, speech should be restrained. After doing this, do not cling to the future, which has not yet manifested, with a mind that seeks remnants and with extremely increasing attachment. This means not accepting future rebirths. Therefore, at all times, do not let the mind move according to thoughts. Examine the phenomena of appearances and sounds as merely imputed names. Apart from names, no characteristic can be established. Since the namer and the object to be named are not established, whatever is examined will not manifest with any characteristic. Now, the present mind
Chinese
对于以各种不确定的方式进入，心识的住处、动摇以不同的方式不依赖，通过离概念的自性来体验，并且确定在任何时候都不相关。我没有完成三时的自性，但在我意识到一切法在自性上与我的心平等，并且一切法都以不确定的理由平静下来的时候，名由名空，施设由施设空，心性本体是空性和富足。如是，第四个施设，通过名的要点，显示了以各种心识进入的方式。现在，第五个，依赖于将错觉作为基础的要点，显示了斩断无明的根源，通过“过去的无明”等来显示，并且有缘者如前一样，通过使上师欢喜等，大约十天的时间里检查无明的相，探究这个轮回从何而来，并且这个是从无明而来，知道无明没有建立基础，对于过去的，具有单一自性的无明，如果不斩断错觉的基础，而是保持在自身的状态，如果不是由微细的，执着于所缘的分别念所驱动，那么，通过不迷惑，原始解脱的要点，轮回和涅槃的体性是相同的。然后，又像之前一样，放弃其他的行为，下定决心安住在原始解脱的心上没有任何重新建立的基础，对于心识安住的方式是，对于未来的，遍计所执的无明，不要舍弃动摇，业的风会以各种方式抓住意身。因此，在任何时候，都不要让心识安住在错觉，分别念的执着上，而要让心识安住在一切法自性光明，非复合之上。现在，对于现在的，俱生无明，如果不是以错觉在自身解脱的智慧的帮助下，以错觉我执的心来接受，那么，本体是原始清净，原始解脱，远离重新建立基础的体验是不可能出现的。现在，错觉的三时，在不迷惑的智慧中，平等性，原始清净的觉性的智慧平静下来，这就是原始解脱的要点，法和富足。如是，第五个，依赖于将错觉作为基础的要点，显示了斩断无明的根源。现在，第六个，依赖于将竞争心转化为法性的要点，显示了嗔恨的自解脱，就
English
For entering in various uncertain ways, the mind's dwelling, wavering in different ways does not rely, through experiencing with the nature free from concepts, and it is certain that it is unrelated at all times. I have not completed the nature of the three times, but when I realize that all phenomena are equal to my mind in nature, and all phenomena are pacified with uncertain reasons, name is empty by name, imputation is empty by imputation, the nature of mind is emptiness and abundance. Thus, the fourth imputation, through the key point of name, shows the way of entering with various minds. Now, the fifth, relying on the key point of taking delusion as the basis, shows cutting off the root of ignorance, shown by "past ignorance" etc., and the fortunate one, as before, through pleasing the lama etc., for about ten days, examines the characteristics of ignorance, explores where this samsara comes from, and this comes from ignorance, knowing that ignorance has no established foundation, for the past, ignorance with a single nature, if the foundation of delusion is not cut off, but remains in its own state, if it is not driven by subtle, grasping at the object of perception, then, through non-delusion, the key point of primordial liberation, the nature of samsara and nirvana are the same. Then, again, just like before, abandoning other actions, resolving to abide in the primordially liberated mind without any basis for re-establishment, the way to abide the mind is, for the future, the imputational ignorance, do not abandon the wavering, the wind of karma will grasp the mind-body in various ways. Therefore, at all times, do not let the mind abide in delusion, the attachment of conceptualization, but let the mind abide in all phenomena, self-nature luminosity, non-compounded. Now, for the present, co-emergent ignorance, if it is not accepted with the mind of delusion self-grasping with the help of the wisdom of delusion self-liberating in its own place, then, the essence is primordial purity, primordial liberation, the experience of being free from re-establishing the foundation is impossible to arise. Now, the three times of delusion, in the wisdom of non-delusion, equanimity, the wisdom of awareness of primordial purity is pacified, this is the key point of primordial liberation, dharma and abundance. Thus, the fifth, relying on the key point of taking delusion as the basis, shows cutting off the root of ignorance. Now, the sixth, relying on the key point of transforming competitive mind into dharmata, shows the self-liberation of hatred, just
Chinese
以“地的嗔恨”等来指示。对此，又由具有信心的有缘者，如前一样使上师等欢喜，从自业自解脱的教诲中，特别地，嗔恨的法性中，月亮的要诀是：再七八天，心保持原样，身体远离活动，依靠完全的平静。这样做了，就不会找到嗔恨的根源。然后又断除心的散乱，使智慧安住于一切法无自性上。这样做了，当下即能解脱，如水入水，或油入油一样，对此无需怀疑。然后，在任何时候，对于不分别法性离根的实有，安住智慧，则会生起一切显现都成为助伴的体验，并且不会与之分离。这样做了，就不会安住于将过去的嗔恨视为种子般滋养增长之处。不执着于嗔恨的敌人，就是以嗔恨本身来解脱嗔恨，而不是像有其他更强力的对治。这样就切断了未来嗔恨产生的延续，如同失去生命的树木一般，因此，它自身解脱，不以禅定的铁钩抓住它，不以外力拉回，从而转变为无根的法性。这样，这些教诲完成后，对于现在的嗔恨，不超越于智慧安住于法无我上，因此，没有产生损害他者的对境。对于这样的人，不要明显地注入粗猛的习气，通过理解三时一切法平等性，嗔恨本身就能在嗔恨中解脱，从而安住于自生智慧，智慧达到不做作的状态。第六，依靠将法性竞争之心带入法性的要诀，从而显示嗔恨在自身解脱。现在是第七，依靠基识自明的要诀，通过观修一切法自性光明，从而显示愚痴自净。以“过去的愚痴”等来指示。又如前一样，完成先前应做的次第，使智慧安住于一切法，基位心的自性光明上。这样做了，过去的愚痴，一切错误的根源，基础。
English
It is indicated by "the hatred of the earth," and so on. Furthermore, for the fortunate one endowed with faith, having pleased the lama and others as before, from the instruction of self-karma self-liberation, especially, the key to subduing hatred in its own nature is: again, for seven or eight days, keep the mind in its natural state, free from physical activities, and rely on complete stillness. By doing so, the root of hatred will not be found. Then, cut off the mind's distractions and let the mind abide in the selflessness of all phenomena. By doing so, it will be liberated immediately, like water poured into water, or oil poured into oil, without any doubt. Then, at all times, by placing the mind on the inseparability of reality from its root, without differentiating anything, the experience of everything appearing as a friend will arise, and there will be no separation from it. By doing so, one should not dwell on nurturing and increasing past hatred as if it were a seed. Not clinging to the enemy of hatred is to liberate hatred through hatred itself, and it is not like having another more powerful remedy. This cuts off the continuity of future hatred arising, like a tree without life. Therefore, it is liberated on its own, without grasping it with the iron hook of samadhi, and without pulling it back with external force, thereby transforming it into a rootless reality. Thus, having completed these instructions, for present hatred, one does not go beyond abiding in the selflessness of phenomena, and therefore, there is no object for harming others to arise. For such a person, do not manifestly infuse coarse habits, and by understanding the equality of all phenomena in the three times, hatred itself is liberated in hatred, thereby resting in self-born wisdom, and the mind attains a state free from artificiality. Sixth, relying on the key of bringing the competitive mind of reality into reality, thereby showing hatred liberating on its own. Now, the seventh, relying on the key of the self-clarity of the base consciousness, through meditating on the self-luminous nature of all phenomena, thereby showing that delusion is self-purifying. It is indicated by "past delusion," and so on. Again, as before, having completed the preliminary steps, let the mind abide in the self-luminous nature of all phenomena, the base of the mind. By doing so, past delusion, the root of all confusion, the basis.
Chinese
我，基础智慧的特殊作用是迷惑。它们就像云中降雨一样。 它们显示了业和业的许多差别。 那个迷惑，在没有收集各种对境的情况下，心性光明空性，安住在无有能所执著的状态中。 愚痴本身通过愚痴本身而解脱，没有其他的对治法。 那个，一切法自性清净，一切戏论寂灭的状态中安住。 心光明，修习离于边。 如此修习，一切分别念止息的空性在相续中生起。 因此，对于未来愚痴的睡眠，无知的习气地，如果未以慢心断除无知， 那么，一切法性都将显现为光明。 然后，在所有时间里，通过语言和显现，以及分别念的智慧和心识， 向外观察。 同样地，向内，以及两者和非两者等等进行观察。 并且，依靠那个的次第，依靠自己的相续， 显现世间的一切都理解为法性的体验，必定会在相续中生起。 因此，由于现在的愚痴不了解显现为法性， 通过听闻使相续解脱， 通过思维而找到自性， 通过修习而脱离心识， 如果没有将那些不了解的自性执着，没有特意地投入闻思， 那么，通过三时的愚痴本身而解脱，以现量证悟一切法平等性， 愚痴安住于法性中， 获得不改变的自解脱的密意和成就。 如此，第七，依靠基础智慧自明之要点， 通过修习一切法自性光明，显示愚痴自性清净。 现在，第八，依靠过患自解脱为功德之要点， 显示我慢自解脱。 通过“过去的我慢”等来显示。 具有信心的人，也如前一样，身体和语言的放松等先行。 首先观察他人的过失， 然后观察自己和他人的过失等等。 在这些时候，放弃其他行为是关键。 如此行持，过去的傲慢，自以为是自己的功德，分别他人。 没有对他人进行责骂等。 过失的根本不
English
I, the special function of basic wisdom is delusion. They are like rain coming from the clouds. They show many differences between actions and their results. That delusion, without gathering various objects, the mind itself, luminous emptiness, abides in a state free from grasping subject and object. Ignorance itself is liberated through ignorance itself, there is no other antidote. That, abiding in the state where all phenomena are self-purified in nature, and all elaborations are pacified. The mind is luminous, meditate on being free from extremes. By meditating in this way, emptiness in which all thoughts cease arises in the continuum. Therefore, for the sleep of future ignorance, the ground of unconscious habits, if ignorance is not cut off by pride in not knowing, then all phenomena will appear as luminosity. Then, at all times, through language and appearances, and the wisdom of discrimination and mind, examine externally. Similarly, examine internally, and both and neither, and so on. And, relying on that order, relying on one's own continuum, the experience of understanding all of phenomenal existence as the nature of reality will definitely arise in the continuum. Therefore, since present ignorance does not understand appearances as the nature of reality, through hearing, the continuum is liberated, through thinking, the essence is found, through meditation, one is freed from mind, if those who do not understand do not engage in self-grasping, and do not deliberately engage in hearing and thinking, then, through the ignorance of the three times itself, one is liberated, and by directly realizing the equality of all phenomena, ignorance abides in the nature of reality, attaining the unchanging intention and accomplishment of self-liberation. Thus, seventh, relying on the key point of basic wisdom's self-illumination, by meditating on the self-luminous nature of all phenomena, it is shown that ignorance is self-purified. Now, eighth, relying on the key point of faults being self-liberated into qualities, it is shown that pride is self-liberated. It is shown through "past pride" and so on. A person with faith, also as before, with relaxation of body and speech, etc., preceding. First examine the faults of others, then examine the faults of oneself and others, and so on. At these times, abandoning other activities is key. By acting in this way, past pride, being conceited about one's own qualities, distinguishing others. Without scolding others, etc. The root of faults does not