English
Showing faith through various means is demonstrated through key points, etc. That is, the self-mind without coming and going is liberated in its own place through the key point. The self-mind without a foundation is liberated into emptiness through the key point. The mind without reason is liberated from clinging and concepts. That is, without a cause, there is no turning back. Without characteristics, it is not certain whether it is like this or not. It does not come, so there is no turning back. There is no place to go, so karma, cause, and effect are not differentiated. Without a basis, there is no bias. Without a root, neither samsara nor nirvana is established. Since the self-mind has no birth or death, the limits of karma and maturation are empty. That is, through the key point of no birth, ultimately the self-mind has no death. Through the key point of no death, there is no turning back anywhere. That is, liberation through the self-essence key point of purified elements, so no effort is needed. Liberation through the key point of directly seeing the Dharma nature does not depend on words and wisdom. Liberation through the key point of destroying the self-mind, so it is not put into phenomena and mind. The key point that one's own mind-nature is not established in any cause or characteristic, liberation from all limits, so it is not any party or faction. That is, the key point of liberation through time without effort is: the time when the elements are exhausted and liberated, the time when the body elements are particularly ripe, the mind-nature is liberated in the Dharma nature, like a river merging into water. The Dharma nature of liberation from the severance of the body-mind connection, in the intermediate state (bardo), the mind is liberated in the Dharma nature, like an orphan meeting its mother. The time of liberation when practice reaches its culmination, the time when illusion transforms into wisdom, like the sky merging into the sky. The time of liberation when realization manifests, the time when the self-grasping of illusion disappears, like a dakini or extracting the essence. Its key point has no dependence. Liberation through effort is: body, speech, and mind are the main things. For the purpose of exhausting the body elements, the yogi who later studies the four great elements, studies various material objects, etc. For the purification of speech expression, repeating the combination of letters, etc., studying meditation based on speech, the mind is liberated in the state of the Dharma nature, which is unspeakable. Mind is meditating on the generation stage and meditating on the completion stage, and self
Chinese
因为心在无生中解脱，所以显示了精进有大小。事实上，精进有大小，而智慧没有大小，因此，就像要害处解脱一样。以确信而解脱，就是在没有造作的上面，本来解脱，没有再次的基础而解脱。在自净大之上，没有勤奋的上面，自解脱没有对治而解脱，以及在一切处生起，以法性的确信，完全解脱，没有勤奋而解脱，以及见解清净，以法性不造作的确信，赤裸解脱，在见解中消失而解脱，所以没有勤奋。这样，依靠第三个内容，自心解脱的种类，显示了信任。现在，第四个内容，以确信而解脱的意义详细解释，那就是以确信等显示，那就是对上面所显示的词语的辩驳。以确信而解脱的解释是，自己的心性本来就解脱了，现在没有再次的基础的要点是，自己的心不是造作产生的要点，不是以造作的法成佛，因为一切有为法都是无常的，而法性存在于三时。心不是从努力中产生的，所以不是通过修行成佛，因为在见解中没有努力修行的要点，法性没有生灭。自己的心不依赖于言说，所以不是通过语言成佛，因为言说是词语，法性超越了词语、文字和言说。就像虚空的法性与事物分离一样。自己的心性如是安住的要点是不需要努力，所以从本来解脱，没有再次的基础的心没有生，从而断除了死的边。它本身是空性的，与执着分离，所以断除了在任何理由中都不成立的边。因为没有基础，所以断除了没有返回的边。因为没有根，所以断除了心的分别和任何名称都不成立的边。它本身没有因，所以不断除了对其他果的期望。因为没有自性，所以断除了对任何事物都执着为自我的边，因此，因为与这样的边分离，所以没有任何不圆满，因此显示了在无边圆满大见中没有舍弃。而且，因为不是由他者而是由自己解脱，所以对治
English
Because the mind is liberated in the unborn, it shows that diligence has greatness and smallness. In fact, diligence has greatness and smallness, but wisdom has no greatness and smallness, therefore, it is like liberation at the crucial point. Liberation with certainty is that on top of no fabrication, it is originally liberated, liberated without a basis to return to. On top of great self-purity, without effort, self-liberation is liberated without an antidote, and in all occurrences, with the certainty of Dharma-nature, complete liberation is liberated without effort, and with pure vision, with the certainty of uncorrected Dharma-nature, naked liberation is liberated by disappearing into vision, so there is no effort. Thus, relying on the third content, the types of self-mind liberation, trust is shown. Now, the fourth content, the meaning of liberation with certainty is explained in detail, that is, it is shown with certainty, etc., that is, it is a refutation of the words shown above. The explanation of liberation with certainty is that one's own mind-nature has already been liberated from the beginning, and the key point of not having a basis to return to is that one's own mind is not produced by fabrication, and one does not attain Buddhahood through fabricated dharmas, because all conditioned phenomena are impermanent, and Dharma-nature exists in the three times. The mind is not produced from effort, so one does not attain Buddhahood through meditation, because in the view there is no key point of effort and practice, and Dharma-nature has no arising or ceasing. One's own mind does not rely on speech, so one does not attain Buddhahood through words, because speech is words, and Dharma-nature transcends words, letters, and speech. Just like the Dharma-nature of space is separate from things. The key point that one's own mind-nature abides as it is is that there is no need for effort, so from the originally liberated, the mind without a basis to return to has no birth, thereby cutting off the extreme of death. It itself is emptiness, separate from grasping, so it cuts off the extreme of not being established in any reason. Because there is no basis, it cuts off the extreme of no return. Because there is no root, it cuts off the extreme of the mind's discrimination and any name not being established. It itself has no cause, so it does not cut off the expectation of other fruits. Because there is no self-nature, it cuts off the extreme of clinging to anything as self, therefore, because it is separate from such extremes, there is nothing incomplete, therefore it shows that there is no rejection in the view of the great perfection of boundless completion. Moreover, because it is liberated not by others but by oneself, the antidote
Chinese
因为它不是从业力产生的，自生智慧不会受到业力的支配，所以自心不会成立任何善恶。因此，六道众生从自身解脱，不需要上师的口诀，这是其中的要点。就像这样，如果被业力所支配，就不会有自生智慧。自生大者不受任何阻碍的要点是，轮回和涅槃的联系在自身上断绝，因此轮回和涅槃的名字都消失了。从最初的十三层天界到超越九层地界，搅动巨大的海洋，就像使七个量度的水干涸一样。自显现没有杂染的要点是，擦去所见之物的名字，知道之后就没有怀疑和臆测。对此不需要其他对治，因为生起也是自生生起，显现也是自显现显现，知晓也是自知晓知晓，解脱也是自解脱解脱，所以自解脱没有对治，就像幻化的结一样。因为专注地看到，所以解脱于自身，因为看到它本身就消失在所见之处，所以显现解脱于显现之上，没有需要切断的对象。知觉解脱于变化之上，因此思维的基础消失，显现和知觉在二元对立中解脱，因此执着于显现和知觉的基础消失。此外，显现解脱于显现之处，就像闪电在空中闪烁一样。知觉解脱于变化之中，就像天空中的冰雹一样。完全解脱，显现和知觉在二元对立中解脱，就像打破瓶子后，无法看到瓶子里的天空一样。像这样的法性完全解脱，现在努力的心的尽头已经耗尽。变化完全解脱，因此心不依赖于先前和之后。显现完全解脱，因此所见之物同时停止。显现和知觉在二元对立中完全解脱，因此感官对境的依赖已经耗尽。此外，身体、语言和意念的努力完全解脱，因此能作和所作依赖的法的尽头已经耗尽。感官对境的执着完全解脱，因此能取和所取的业的尽头已经耗尽。从法和法性中解脱，因此业和异熟的尽头已经耗尽，因此轮回和涅槃的组合已经耗尽。这些详细地解释了身体的十六种姿势，以及心的解脱方式的答案，分为四个要点来解释。
English
Because it is not from karma, self-originated wisdom is not subject to karma, so the self-mind does not establish any good or evil. Therefore, the six realms of beings are liberated from their own ground, and there is no need for the guru's instructions, which is the key point. Likewise, if one is controlled by karma, there is no self-originated wisdom. The key point that the great self-originated one is unobstructed by anything is that the connection between samsara and nirvana is severed on its own, so the names of samsara and nirvana disappear. From the initial thirteen levels of the heavens to surpassing the nine levels of the earth, stirring up the great ocean is like drying up seven measures of water. The key point that self-appearance is unadulterated is that by erasing the name of what is seen, knowing it, there is no doubt or speculation. There is no need for other antidotes for this, because arising also arises as self-arising, appearance also appears as self-appearance, knowing also knows as self-knowing, and liberation also liberates as self-liberation, so self-liberation has no antidote, like a magical knot. Because it is seen intently, it is liberated in its own place, because seeing it itself vanishes in the place of seeing, so appearance is liberated upon appearance, there is no object to be cut off. Cognition is liberated upon change, so the basis of thought vanishes, appearance and cognition are liberated in non-duality, so the basis of grasping appearance and cognition vanishes. Furthermore, appearance is liberated in the place of appearance, like lightning flashing in the sky. Cognition is liberated in change, like hail in the sky. Completely liberated, appearance and cognition are liberated in non-duality, like breaking a vase and not seeing the sky inside the vase. Such a nature of reality is completely liberated, now the end of the striving mind is exhausted. Change is completely liberated, so the mind does not rely on before and after. Appearance is completely liberated, so what is seen and appearance cease simultaneously. Appearance and cognition are completely liberated in non-duality, so the dependence of the senses on objects is exhausted. Furthermore, the effort of body, speech, and mind is completely liberated, so the end of phenomena dependent on action and agent is exhausted. Grasping of sense objects is completely liberated, so the end of the karma of grasper and grasped is exhausted. Liberated from phenomena and the nature of reality, so the end of karma and its maturation is exhausted, so the combination of samsara and nirvana is exhausted. These explain in detail the sixteen postures of the body, and the answers to the ways of liberation of the mind, explained in four key points.
Chinese
现在是身体的十七种安置方式，展示慈悲生起的方式。首先，通过四种方式详细解释分支的意义：通过三种智慧简要说明意义。如“如此解脱”等两句偈颂，文义显明。第二个内容是，作为基础的三种智慧如何在法身上显现。关于心性成熟，有两句偈颂，文义显明。现在是第三个内容，详细展示执持相状的五种智慧如何从报身上显现。如“报身”等七个词语，文义显明。现在是第四个内容，详细展示两种所知智慧如何从化身上显现。如“化身”等两句偈颂，通过经文可知。这些就是身体的十七种安置方式，通过四个内容展示慈悲的生起方式。 现在是通过十八种身体的安置方式，展示智慧本身的要点，首先通过四个内容展示：展示智慧自身的生起方式。如“彼即智慧”等所示，如此安住于三身之中的彼即智慧的要点是：这三种智慧，首先是基础，事物本性的实相。本体从一开始就是清净的，从未错乱。自性是任运成就的，与任何事物都没有阻碍。慈悲周遍一切，不会落入任何一方，以周遍的要点，可以使调伏对象的相续得以体现。安住的方式是如此安住，中间是法性的中阴。报身显现是道上圆满的要点：显现为身、智慧、光明和颜色。以其要点，最终周遍于众生的身体，身体的光彩和光芒在感官等方面自然显现。以上是第一个内容，展示智慧自身的生起方式。 现在是第二个内容，展示众生身体的安住，基础安住的智慧的周遍方式。如“身体”等所示，也就是众生四大元素形成身体的时候，如此安住：由地、火、水、风四大元素聚集形成的蕴构成色身，生起的方式是从生起者中生起，安住于一切聚集的身体中。