English
Here, if expressed in words, it is like this. Thus, first urging the audience to pay attention to the meaning of the first branch. Then, only the nature of the view is shown in words. Now, in order to show the meaning of the second branch, how the seven special words that excel from the common vehicle are shown by "the key point of the direct perception of reality," and so on. That is, Dzogchen is endowed with the key point of the direct perception of reality. The key point that there is no good or bad in karma. The key point that there is no sharpness or dullness in the faculties. The key point that self-arisen wisdom itself is not determined by discriminating wisdom, nor can it be determined as the object of the faculties. The key point that words do not help enlightenment, nor do they bring harm. The key point that these views of the nine vehicles, because they rely on conceptual clinging, have no help or harm to enlightenment. These three bodies and five wisdoms, according to the common view of tantra, are considered the result, but this itself is the key point of the path. Just by seeing the door of the direct perception of reality's instructions. The key point that it is certain that one will not enter the city of womb (samsara), etc., with seven key points, surpasses these common vehicles. That is, even if one does various kinds of good deeds, it does not help reality. Even if one does various kinds of evil deeds, the key point that it does not harm the nature of reality itself is: for example, for two people who have no faith and whose diligence has no size. At the same time, receive the empowerment of the key point of the direct perception of reality from a qualified lama. After receiving the instructions. When practicing in a charnel ground or other place. One of them, in order to see the meaning of the manifestation of practice, etc., accumulates various kinds of good deeds. After that, if one practices, it is impossible for there to be a difference in size. Therefore, this is the key point that good deeds do not bring help. If one does various kinds of evil deeds. After that, observe the manifestation of practice. Because there will be no difference. Therefore, this is the key point that evil deeds do not bring harm. Therefore, one continuously practices the six perfections. One commits the five heinous crimes. After these two receive the instructions at the same time. Because diligence has no size, they practice. It is certain that they will equally attain enlightenment without difference. The faculties have no sharpness or dullness
Chinese
其中的关键是：如果对一位精通以分别念执持见解的班智达，和一两位不识字的人，同时给予教导，那么在理解和认识上，不会有任何差别。而且，对于自性显现的教导，通过三个词语就能解脱，因此没有难易之分，所以在根器上没有利钝之别也能解脱。因此说，因为困难所以容易。觉性本身不是智慧的行境，而是可以通过感官来确定的。所谓智慧，就是指心，心是世俗和声音的显现，所以词语和心不是自性。就像《般若波罗蜜多经》所说的那样，在智慧的彼岸有自性，所以不可能证悟智慧的自性。就像经中说的那样，如果用智慧来观察，就找不到蕴的深处。自性怎么可能存在呢？因为连蕴都找不到啊。因此，不依赖于分别念的词语，感官的显现中一定会显现自性。就像诸佛的显现等等。通过词语成佛，其有益和有害的关键在于：是通过理解那个词语而成佛，还是通过知道，或者执持，或者仅仅是存在而成佛呢？通过知道而成佛，即使只对一个有能力沟通的人，教导那个词语，也不可能解脱。如果通过执持而解脱，那么写在旁生或者无情物上，然后佩戴，也会解脱，但这是不可能的。如果通过词语理解词语而成佛，那么就会通过声音或者词语本身而解脱，所以对人没有益处。如果通过理解而解脱，那么理解的方式是怎样的呢？如果理解的是词语，那么就没有益处。通过词语理解词语而成佛，词语通过词语来理解是没有意义和不可能的，比如在味道上叠加味道一样。通过词语理解意义而成佛。那个意义是在存在的情况下理解，还是不存在也理解？如果存在也理解，那么对于存在的东西就不需要理解。比如对于拥有如意宝珠的人，后来不需要再去创造宝珠一样。两者消失是相同的，一个会产生功德，两个会增加无意义。如果对不存在的东西进行理解，从存在的词语中理解不存在的意义，那么因果不同的道理也是不可能的。从存在的因中产生果
English
The key is this: If a teaching is given at the same time to a learned scholar who is skilled in the view of grasping with conceptual mind, and to one or two illiterate people, there will be no difference in understanding and knowing. Moreover, in the teaching of the directly perceived nature of reality, liberation is achieved through three words, so there is no difficulty or ease in it, and therefore liberation is achieved without any distinction of sharp or dull faculties. Therefore, it is said that it is easy because it is difficult. Awareness itself is not the object of wisdom, but it can be determined by the senses. What is called wisdom is the mind, and the mind is the appearance of convention and sound, so words and mind are not the nature of reality. As it is said in the Perfection of Wisdom Sutra, there is the nature of reality beyond wisdom, so it is impossible to realize the nature of wisdom. As it is said in the sutra, if one examines with wisdom, one cannot find the depths of the aggregates. How can the nature of reality exist? Because even the aggregates cannot be found. Therefore, without relying on the words of conceptual mind, the nature of reality will definitely appear in the direct perception of the senses. Like the direct perception of all the Buddhas, and so on. The key to the benefit and harm of becoming a Buddha through words is whether one becomes a Buddha by understanding that word, or by knowing, or by holding, or even just by its existence. To become a Buddha through knowing, even if that word is taught to just one person who has the ability to communicate, it will not lead to liberation. If liberation is achieved through holding, then writing it on animals or inanimate objects and wearing it will also lead to liberation, but this is impossible. If one becomes a Buddha by understanding words through words, then liberation will be achieved through sound or the word itself, so it is of no benefit to the person. If liberation is achieved through understanding, then how is the understanding achieved? If what is understood is the word, then there is no benefit. Becoming a Buddha by understanding words through words, understanding words through words is meaningless and impossible, like stacking flavors on top of flavors. Becoming a Buddha by understanding the meaning through words. Is that meaning understood in the presence of existence, or is it understood even in the absence of existence? If it is understood even in the presence of existence, then there is no need to understand what exists. Like a person who possesses a wish-fulfilling jewel, later there is no need to create the jewel. The disappearance of both is the same, one will produce merit, and two will increase meaninglessness. If one understands what does not exist, understanding the meaning of non-existence from existing words, then the reason for different causes and effects is also impossible. From an existing cause comes the result.
Chinese
没有女儿是不可能发生的。像这样，从所有的教言中，无数的教言都与没有文字等有关。因此，文字只能通过辨别是否符合心意来理解。这本身就是显见的法性，心意无法用文字消除。九乘次第的见解是心意的产物，对于佛陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）没有利益和损害的关键在于，九个次第依赖于文字并理解它。那也是将想法强加于一切。那么，佛陀宣说九乘次第等佛法就没有必要了吗？如果这样认为，这些文字只是与成佛的关键相悖而已。有些人认为，在过去的时候，暂时的想法是，当导师在世时，以如意树，或如意宝珠，或奇特的特殊事物作为目标而宣说的。有些人认为，在未来的时候，考虑到如果这样说，众生就会进入，并且大多数是赞叹佛陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的功德，以及宣说基础、道路、果、见、修、行等的功德，以及轮回的过患和业的差别，但很少有直接切中要害的，因此对成佛没有帮助。然而，这被宣说为进入大圆满本身的阶梯，而不是为了利益或损害他人。三身和五种智慧是果，当有缘者修持时，上师指示口诀时，法性显现，这就是从化身开始，修行增上为报身，觉性圆满为法身。因此，果很难用语言来表达。进入法性显现口诀之门的人，不会进入子宫之门，这是因为接受灌顶并请求口诀后，无论选择哪种修持方式并加以实践，最好的一种是，从此不再显现染污，成为佛陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。中等的是，请求口诀后，可以进行一些修持，但没有彻底地进行。在法性的中阴阶段，自己的法性会变得强大，并因此成为佛陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。还有一种是精进力较弱，接受灌顶。
English
It is impossible for there to be no daughter. Thus, from all the teachings, countless teachings relate to the absence of words, etc. Therefore, words can only be understood by discerning whether or not they conform to the mind. This itself is the manifest nature of reality, and the mind cannot be eliminated by words. The view of the nine vehicles is a product of the mind, and the key to having no benefit or harm to the Buddha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) is that the nine vehicles rely on words and understand them. That is also imposing thoughts on everything. So, is there no need for the Buddha to have taught these teachings, such as the nine vehicles? If so, these words only contradict the key to becoming a Buddha. Some think that in the past, the temporary thought was that when the teacher was alive, he taught by taking the wish-fulfilling tree, or the wish-fulfilling jewel, or strange special things as objects. Some think that in the future, considering that if these words are spoken, sentient beings will enter, and mostly praising the qualities of the Buddha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), and speaking of the qualities of the basis, path, fruit, view, meditation, conduct, etc., and the faults of samsara and the differences of karma, but there are few that directly hit the point, so it is not helpful for becoming a Buddha. However, this is taught as a stepping stone to entering the Great Perfection itself, not to benefit or harm others. The three bodies and five wisdoms are the fruit, and when a fortunate one practices, when the lama shows the instructions, the nature of reality manifests, and this is from the nirmanakaya, the practice increases to the sambhogakaya, and the awareness is perfected to the dharmakaya. Therefore, it is difficult to express the fruit in words. Those who enter the door of the instructions of the manifest nature of reality will not enter the door of the womb, because after receiving empowerment and requesting instructions, whichever of the two methods of practice is chosen and practiced, the best one is that from this, defilements no longer appear, and one becomes a Buddha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). The intermediate one is that after requesting instructions, some practice can be done, but it is not done thoroughly. In the bardo of the nature of reality, one's own nature of reality will become strong, and therefore one becomes a Buddha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). There is also one with weak diligence who receives empowerment.
Chinese
听闻诀窍后，如果被世间俗事分心，没有时间修行，那么在自性化身净土中断气后，五百年内无需经历中阴即可成佛。因此，这些殊胜的法比共同乘更为殊胜，应当了知此法极为深奥。如果将这些与通常的解释结合起来，法性是不造作的。显现是根识的对境。三是数字，即门、境和识三者同时聚集。要害就像心脏被箭或武器击中，或者疾病入侵后必死无疑一样。所谓“སྐྱིད་ཡང་”，是关联和压制的词语。业是指过去、现在和未来三个时期的业，由导致三界轮回的恶业，以及行善十业等善业，导致投生天界等，如果没有这些，有缘者通过证悟，不堕入三界，这是因为断绝了业和习气之联系而产生的。此外，甚深密咒心髓要义汇集，有缘者生起定解后，对于上、中、下根器者来说，没有锐利和迟钝的区别。仅仅进入此门，就不会经历胎生。心是普遍寻求者等，在各种变化和流动中运作。对于显现的要害，由于以语言衡量之分别念穷尽，不是通过闻思修三慧来证悟法性，而是通过根识的清净，用眼睛看到，不是以意识分别念执持的见解，因此在显现中成佛。语言无法确定各种宗派的法性，例如，一个患有黄眼病的人看到白色的海螺是黄色的。他自己知道这是幻觉，但无法将对黄色的执着转回白色。对此，一位智者解释说：“你的眼睛是幻觉，海螺的法性是白色的，看到黄色是幻觉。”即使通过语言阐明，他自己也知道这是幻觉，但无法改变黄色的显现。同样，对于一个有信仰的人来说，中观、唯识等各种宗派的语言