English
Cutting off the path of the mother, being free from the conceptual thoughts of the mind to be meditated upon. Thus, since appearance and awareness do not go beyond the nature of reality, the path to be traversed to the ultimate end cuts off the doubts of the mind, so that all that appears is liberated into the nature of reality. Thus, since the Dharma has never been established as selfless, holding onto dust and minute particles as self-nature is self-purifying. The aggregates, realms, and sources, as well as the person and individual who have transcended suffering, the four pairs, and the grasping of self, are primordially empty from the beginning. Self-nature is self-liberated, sweeping away into the state of selflessness and emptiness. Therefore, this is called the view of selflessness, impartiality, primordial perfection, and vastness. Relying on the direct reversal of sound, it shows that inner things are by nature free from the harm of others. Now, the second fruit, the two sentences showing the nature of reality, are known by the text. As said, the twenty-fifth body meaning, which has been transformed into something else, is shown by dividing the path that cuts off the continuity of delusion and attachment into two. Now, the twenty-sixth body meaning, which has been transformed into something else as said, shows the view of uprooting desire and craving from the root, and the first of the two teachings shows the Buddha-nature that has not arisen from the Dharma: Furthermore, beings are bound by external desires, therefore, wanting to uproot the cause of the three realms of cyclic existence, karma and habitual patterns, from the root of the karma of craving, the basis of delusion in cyclic existence by the kinds of imputed phenomena. By reversing the cycle of the three realms, therefore, by leaving self-awareness in its own state, the limits of imputed names are exhausted, and the basis of the name to be established is not established. Thus, in that realm of self-liberation, there is no basis for both cyclic existence and nirvana, therefore, there is no return, no path, therefore, there is no object of action and no actor. Since there is no result, there is no extreme of hope and fear. Thus, since those who desire karma in the desire realm abide in their own liberation, there is no Buddha who depends on past and future times. The path of the form realm is made to the distinctions of form, and there is no Buddha who clings to the three bodies as ultimate. The path of the formless realm is made to the self-perfection of the three bodies, and there is no Buddha who has cut off the continuity of primordial wisdom from the beginning, because it is clear in the wisdom of knowledge. If the path is made to these three, then there is no realm of omniscient wisdom. Therefore, the teacher said
Chinese
所说的不舍三界而不能成佛，对任何人来说都是不可能的，在所知的范畴里是不存在的。 这样，显示了不由法而生的佛性。 现在，第二个是显示超越基础根本之心的体性，一般来说，一切法都没有基础，所以没有返回的关键。 没有根本，所以没有出生的关键。 本身不依赖于任何人，所以没有名为三有的名称。 没有看到三界轮回的名称。 这样，因为远离三有，所以在无任何欲望的心中，轮回从未成立。 因此，法性自然安住于未造作的状态，超越了言语的表达，所以称为超越心识的法性。 因此，身体的活动和作用都已耗尽，所以身体超越了依赖。 语言的活动和作用都没有了，所以领悟了不可言说的意义。 心意的活动和作用都已耗尽，所以自心迷惑的分别念，如聚集境、进入、扩展等等都已耗尽，所以在三界中返回的所依不存在，就像空中的花朵一样。 因此，因为没有法，所以不需要听闻、思维、修习。 因为没有佛，所以不需要见、修、习、力。 因为没有众生，所以对果的期望不大。 因为没有我，所以心不倾向于具有涅槃道果。 因为没有我所，所以不可能进入轮回之轮。 因为没有所取，所以超越了境和有境的分别念。 因为没有能取，所以心和心所生的自显现、自解脱。 如是请问之外的转变，即身义二十六，从根源上拔除欲贪的见解，分为二而显示。 现在，请问之外的转变，即身义二十七，显示一切法都是一味，分为二而显示的第一部分。 显示了无心之要与身体无关，所以三界没有名称。 此外，轮回和涅槃的一切法都将说为一味。 那么，如何确定为一味呢？ 例如，确定了一种盐的味道，就像确定了所有盐的味道一样。 确定了一种法的味道，就会确定一切法的味道。 仅仅用言语表达
English
The teaching that one cannot attain Buddhahood without abandoning the three realms is impossible for anyone and does not exist in the realm of knowledge. Thus, it shows the Buddha-nature that does not arise from the Dharma. Now, the second is to show the nature of the mind that transcends the fundamental basis. In general, all dharmas have no basis, so there is no key to reversal. Because there is no root, there is no key to birth. Because it does not depend on anyone, there is no name called the three existences. The name of the three realms of samsara is not seen. Thus, being separated from the three existences, samsara has never been established in the mind that has no desires. Therefore, the Dharma-nature naturally abides in an unconditioned state, transcending the expression of words, so it is called the Dharma-nature that transcends the mind. Therefore, because the activities and actions of the body have ceased, the body transcends dependence. Because the activities and actions of speech are gone, the meaning that cannot be expressed is understood. Because the activities and actions of the mind have ceased, the different thoughts of one's own deluded mind, such as gathering objects, entering, and expanding, have ceased, so there is no basis for returning to the three realms, like a flower in the sky. Therefore, because there is no Dharma, there is no need to rely on hearing, thinking, and meditation. Because there is no Buddha, there is no need to rely on view, meditation, habituation, and strength. Because there are no sentient beings, there is not much hope for the result. Because there is no self, the mind does not incline towards the path and fruit of Nirvana. Because there is no self, it is impossible to enter the wheel of samsara. Because there is no object to be grasped, it transcends the conceptualization of object and subject. Because there is no grasper, the self-manifestation and self-liberation of the mind and what arises from the mind. The twenty-sixth body meaning, which is the transformation other than the question, shows the view of uprooting desire and craving from the root, divided into two. Now, the twenty-seventh body meaning, which is the transformation other than the question, shows that all dharmas are of one taste, the first part shown in two. It shows that the three realms have no name because the key of no-mind is unrelated to the body. Furthermore, all the dharmas of samsara and nirvana will be said to be of one taste. Then, how to determine it as one taste? For example, when the taste of one salt is determined, just as the taste of all salts is determined. When the taste of one Dharma is determined, the taste of all Dharmas will be determined. Just expressing it in words
Chinese
不是去往何处，而是要让意义在自身显现，在相续中生起体验，这非常重要。因为法性的意义无法言说。为什么呢？因为所谓的“心”从未真正存在过。因此，宣称一切法皆非真实且不存在，如果一切皆非真实，心也并非真实存在，那么又如何凭借它来了解心是真实的呢？如果说通过念头来了解，那么身体等事物也可以凭借其物质性而被认为是真实的。因此，如果身体等物质在显现上并非真实，那么心也因为不可见，其不存在的意义是显现的，就像梦境中没有真实的事物一样。如果心是存在的，那么它应该能够知晓隐秘的变化，就像隐秘的事物无法被知晓一样。由于无法确定心的定义，凭借心不存在的关键，轮回便不存在，没有返回，没有过去，没有去处。心，念头和思维的轮转，从其自身解脱。从那解脱，便不依赖于任何两边。那么，现在存在的心是什么呢？就像轮回的这些法，虽然现在存在，但在胜义谛中没有什么是真实的。心现在存在也不是真实的。那么，如果一切显现和声音的法都是真实的，由于无法找到胜义谛的法，修持和事业的终点就没有必要了。如果显现和声音的法不是真实的，不存在，但心是专注存在的，那么，由于真实已经分离，便无法找到法性。因此，身体也像梦境的显现一样，心也像梦境的显现一样。并非真实存在，因为不是真实的。因此，由身体和心所包含的这些法，除了假立的名言之外，在所知中没有任何成立。这样，由于心不存在，就没有在轮回和涅槃中流转的原因。除了依靠上师的窍诀之外，果，轮回和涅槃也仅仅是名言而已。就像《大圆满禅定休息》中“轮回涅槃大清净”的章节所说：心摧毁了房屋，轮回和涅槃的产生便被超越了。又如其中所说：心没有成立的原因和条件，为何需要见解和禅修？因为观察心也无法看见。
English
It is not about going anywhere, but it is important to let the meaning manifest in oneself and to generate experience in the continuum. This is because the meaning of Dharmata cannot be expressed. Why is that? Because the so-called "mind" has never truly existed. Therefore, to proclaim that all phenomena are untrue and non-existent, if everything is untrue and the mind itself is not truly existent, then how can one know that the mind is true by relying on it? If it is said that it is known through thought, then the body and other things can also be considered true by virtue of their materiality. Therefore, if the body and other material things are not true in appearance, then the mind, because it is invisible, its meaning of non-existence is apparent, just as there are no real things in a dream. If the mind exists, then it should be able to know the hidden changes, just as hidden things cannot be known. Since the definition of the mind cannot be determined, by the key of the mind's non-existence, samsara does not exist, there is no return, no past, no place to go. The wheel of mind, thought, and intellect is liberated from its own ground. From that liberation, it does not depend on any extremes. So, what is this mind that exists now? Just as these phenomena of samsara, although they exist now, nothing is true in the ultimate truth. The mind that exists now is also not true. So, if all the phenomena of appearance and sound are true, since the phenomena of ultimate truth cannot be found, there is no need for the end of practice and activity. If the phenomena of appearance and sound are not true, do not exist, but the mind exists single-pointedly, then, since the truth has been separated, Dharmata cannot be found. Therefore, the body is like the appearance of a dream, and the mind is like the appearance of a dream. It is not truly existent, because it is not true. Therefore, these phenomena encompassed by body and mind, apart from mere labels, nothing is established in what is to be known. Thus, since the mind does not exist, there is no cause for wandering in samsara and nirvana. Apart from relying on the key instructions of the guru, the result, samsara and nirvana, are also merely labels. Just as it is said in the chapter "The Great Purity of Samsara and Nirvana" in *The Great Perfection of Resting in Meditation*: "The mind destroys the house, and the arising of samsara and nirvana is transcended." And again, as it says there: "Since the mind has no established causes and conditions, why is view and meditation necessary? Because observing the mind cannot be seen."
Chinese
因为说“显现非有”，所以，一切法都宣说为显现和空性在任何地方都不成立。而且，用心去观察，因为没有原因，所以在任何地方都不能成立自性。观察没有自性，就没有见到的要点。因为那本身没有基础，所以没有返回的地方。因为没有返回的地方，所以身心没有关联。因为前后世的生不真实，所以没有三界轮回的名称。所以，一切都称为假立的、暂时的。因为心没有根本，所以轮回和涅槃二者没有结果，因此，轮回和涅槃也不成立。如同《波若波罗蜜多经》所说：“有和没有这二者是无有的法，是孩童们对它进行有和没有的观察”。这样，如果知道了心无有的意义，就不可能陷入轮回和涅槃的边。例如，天空中的彩虹，首先显现为可见的，其次就消失了。心也像这样，首先像记忆和思考一样产生，其次没有痕迹，所以不成立。如果问：身心二者这样聚合是什么呢？因为二者都是假立的，所以称为名字，是暂时的。例如，就像天空中的云。而且，通过身心没有关联的理由可以知道，没有原因本体相同的关联。身体成立为物质，心是空性的认知和关联，因为二者的原因不相同。所以，没有本体相同的关联。从那产生的关联也没有。如果心从身体产生，那么身体死亡时，心也应该死亡。用武器击打身体时，也应该用武器击打心。因为没有那样，所以心不是从身体产生的。如果身体从心产生，那么身体轮回时，心也应该轮回。像身体遗弃时有事物一样，心也应该有事物。因此，从那产生的关联也没有。这样，因为没有关联的要点，所以身心一切的名称都称为暂时的。如同《波若波罗蜜多经》所说：“名以名空，假立以假立空”。对于那些认为心存在的人来说，有两种观察：是恒常存在还是不恒常也存在？如果恒常存在，那么心是生后存在还是未生也存在？如果像前者一样，生