English
Because it is said, "Appearance is not existent," therefore, it is taught that all phenomena are such that appearance and emptiness are not established anywhere. Moreover, when examined by the mind, since there is no cause, no characteristic is established anywhere. When viewed as without characteristics, there is no key point of seeing. Since that itself has no basis, there is no place to turn back. Since there is no place to turn back, body and mind are unrelated. Since former and later births are not true, there is no name for the three realms of samsara. Therefore, all are called imputed and temporary. Since the mind has no root, the two, samsara and nirvana, have no result. Therefore, what is called samsara and nirvana is also not established. As it is said in the Perfection of Wisdom Sutra: "These two, existence and non-existence, are dharmas without existence. Children examine them as existent and non-existent." Thus, if one knows the meaning of the mind's non-existence, it is impossible to fall into the extremes of samsara and nirvana. For example, a rainbow in the sky, first it appears as visible, and then it disappears. The mind is also like this, first it comes like memory and thought, and then there is no trace, so it is not established. If you ask, what is this gathering of body and mind? Since both are imputed, they are called names, which are temporary. For example, it is like a cloud in the sky. Moreover, it is known by the reasoning that body and mind are unrelated, there is no connection of the same cause and essence. Because the body is established as matter, and the mind is the recognition and connection of emptiness, the causes of the two are not the same. Therefore, there is no connection of the same essence. There is also no connection arising from that. If the mind arises from the body, then when the body dies, the mind should also die. When the body is struck with a weapon, the mind should also be struck with a weapon. Since that is not the case, the mind does not arise from the body. If the body arises from the mind, then when the body revolves in samsara, the mind should also revolve in samsara. Just as there is a thing when the body is abandoned, the mind should also have a thing. Therefore, there is also no connection arising from that. Thus, because of the key point of no connection, all the names of body and mind are called temporary. As it is said in the Perfection of Wisdom Sutra: "Name is empty by name, imputation is empty by imputation." For those who believe that the mind exists, there are two examinations: is it constantly existent or is it also existent when it is impermanent? If it is constantly existent, is the mind existent after it is born or is it also existent when it is unborn? If it is like the former, born
Chinese
因为从有而生，心必须死亡。为什么呢？因为凡是有生，必有死。如果未生而存在，比如虚空，就不会有存在与不存在的说法。如果说存在是随心所欲，那么兔角或者石女的儿子也显现为存在，但这是不可能知道的。如果心以无常的方式存在，那就与心的作用相矛盾。这样一来，所谓的存在，连仅仅是存在也是没有的。因此，因为心不存在，空性的显现只是暂时的名称，是记忆的来源，因为法性会耗尽。这样，以心不存在的关键与身体相联系，三界被显示为无名。现在，第二点是，像这样确定了心没有产生的地方，就显示了法性没有来去。六句经文中已经阐明了。从所问之外转变的第二十七个身体意义，是将一切法显示为无二味一体，并分为二来显示。现在，从所问之外转变的第二十八个身体意义，是一切法聚集且平等。以自性来显示，分为二来显示的第一个方面是：显示心性远离一和多。此外，一切法都聚集在心中，并解释说其自性是平等的。就像这样，被显现和声音所包含的心，以及从心而生的众多，即从心中产生的存在与不存在、显现与空性等等，都是由其自身的自力投射出来的。因此，对于心没有原因的陈述，是远离语言概念的。九乘佛法既不能带来利益，也不能带来损害，并且在任何地方都没有成立。因为心没有特征，所以安立的名称是远离语言概念的，名称因名称而空，所以轮回与涅槃没有成立。心性是远离空性的执着的，宗派是远离思想概念的，不依赖于续部和圣教。因为心性在任何地方都不存在，所以衡量者是远离度量的概念的，圣教和理性无法确定心。那么，难道除了心之外就没有其他了吗？因为心没有成立为一，所以多也不成立。因为没有成立为多，所以多也不可能成立。那本身也是自性清净的。因此，心的自性是隐秘的，乘
English
Because it arises from existence, the mind must die. Why? Because whatever has birth also has death. If it exists without being born, like the sky, there would be no talk of existence or non-existence. If existence is said to be as desired, then the horns of a rabbit or the son of a barren woman would also appear to exist, but this is impossible to know. If the mind exists impermanently, it contradicts the function of the mind. Thus, what is called existence does not even exist as mere existence. Therefore, because the mind does not exist, the appearance of emptiness is just a temporary name, the source of memories, because the nature of reality is exhausted. Thus, by connecting the key of the mind's non-existence with the body, the three realms are shown to be without name. Now, the second point is that by establishing that the mind has no place of origin, it is shown that the nature of reality has no coming or going. The six-sentence scripture clarifies this. The twenty-seventh body meaning, which transforms from what was asked, shows all phenomena as non-dual and one taste, and is shown by dividing into two. Now, the twenty-eighth body meaning, which transforms from what was asked, is that all phenomena are gathered and equal. Showing it as self-nature, the first aspect shown by dividing into two is: showing that the mind itself is free from one and many. Furthermore, all phenomena gather in the mind, and it is explained that their self-nature is equal. Like this, the mind encompassed by appearances and sounds, and the many that arise from the mind, such as existence and non-existence, appearance and emptiness, etc., which arise from the mind, are projected by their own self-force. Therefore, the statement that the mind has no cause is free from verbal concepts. The nine vehicles of Dharma neither bring benefit nor harm, and are not established anywhere. Because the mind has no characteristics, the established name is free from verbal concepts, names are empty of names, so samsara and nirvana are not established. The mind itself is free from clinging to emptiness, schools of thought are free from mental concepts, and do not rely on tantras and scriptures. Because the mind itself does not exist anywhere, the measurer is free from the concept of measurement, and scripture and reason cannot determine the mind. Then, is there nothing other than the mind alone? Because the mind is not established as one, many are not established. Because it is not established as many, it is impossible for many to be established. That itself is also completely pure by its very nature. Therefore, the nature of the mind is secret, vehicle
Chinese
由于执着于不存在的事物，却不认为它不存在，因此无法超越三界。因为这已经确定了不存在的事物本身的不存在，所以自然而然地成就了意义。如是，在开示心性远离一和多之后。现在是第二个确定心的不存在之相。也就是说，心的假名，三种名称都只是暂时的。不存在的事物本身在自身清净，因此没有作为轮回之因的三界之名。因为没有它，所以也没有作为果的佛之名。那也是在法性根本上被称为自性清净的法性。因此，轮回的因由无明所引导，认识到本来成佛的自性，就叫做自性清净。这样的心没有生命，因此没有生灭。没有精华，因此自解脱，而且是无根的，因此谁也无法见到它的相，而且远离了相状的基础，因此不会再返回。如是，从所问之外转变的第二十八身义，开示了一切法聚集且平等的自性，并分为二来开示。现在是从所问之外转变的第二十九身义，开示自性的错乱，分为二来开示的第一个。从解脱差别的差别中，开示如何产生蕴，即：此外，自己的体性，如自性般，执着于没有错乱的事物为存在，将开示身体和根、界和处是如何产生的。将要解说。如是。那也是错乱的时候，从什么时候知道心存在而产生的。因为确定了存在而安立，所以根的差别也分为上、中、下，而且从那些之中也正确地分为三个三个。那也是分别地，心的行境是各自的业，而且从四大产生蕴的差别，产生四八和四。内在，在各自的身体上，有五蕴和十八界，以及十二处。如是，从解脱差别的差别中，开示如何产生蕴之后。现在是第二个开示身心的错乱之相，也就是说，从没有的心执着为有，成为了因。在那上面成为了受用的名称，成为了缘。二者同时，刹那之间，身体和心
English
Because of clinging to what does not exist, without knowing it does not exist, one cannot transcend the three realms. Because this has established the non-existence of non-existence itself, meaning is naturally accomplished. Thus, after showing that the nature of mind is free from one and many. Now is the second to establish the characteristic of the mind's non-existence. That is, the imputed name of mind, the three names are only temporary. Non-existence itself is pure in itself, therefore there is no name for the three realms as the cause of samsara. Because there is no it, there is also no name for the Buddha as the result. That is also called the self-luminous Dharma nature on the basis of the Dharma nature. Therefore, the cause of samsara is led by ignorance, and knowing the self-nature of being enlightened from the beginning is called self-luminous. Such a mind has no life, therefore there is no birth and death. Without essence, therefore self-liberated, and rootless, therefore no one can see its characteristics, and it is separated from the basis of characteristics, therefore it will not return again. Thus, the twenty-eighth body meaning that changes from what was asked, shows the nature of all dharmas gathering and being equal, and is divided into two to show. Now is the twenty-ninth body meaning that changes from what was asked, showing the delusion of self-nature, the first of which is divided into two to show. From the difference of liberation differences, showing how to generate aggregates, that is: In addition, one's own nature, like self-nature, clinging to what is not deluded as existence, will show how the body and roots, realms and sources arise. Will explain. That is also the time of delusion, from when it arises from knowing that the mind exists. Because existence is determined and established, the difference of roots is also divided into upper, middle, and lower, and from those, three each are correctly divided. That is also separately, the mind's activity is each's karma, and from the four elements, the difference of aggregates arises, producing four eights and four. Inwardly, on each body, there are the five aggregates and eighteen realms, and the twelve sources. Thus, from the difference of liberation differences, after showing how to generate aggregates. Now is the second to show the delusion of body and mind, that is, clinging to existence from the non-existent mind, it becomes the cause. On that, it becomes the name of enjoyment, it becomes the condition. The two at the same time, in an instant, body and mind
Chinese
连接之后，因此名为突发。犹如从空中出现各种颜色（白、红等）的云朵，执着于有心，身体也随之存在。例如，因为身体的存在而像影子一样轮回，所以取名为轮回。如此，错乱之基相互依赖而变得不同，众生之业也因此而有善恶之分。感受各种痛苦，是因为最初不了解无心的自性所致。如是请问后，关于第二十九个身体意义——自性之错乱的开示，分两部分进行开示。现在，关于第三十个身体意义——清净显现的开示，分两部分开示的第一部分，关于修行增长的显现的开示，有九个“另外”的词语，经文中已明确。第二部分，关于觉性圆满和法性穷尽的显现的开示，也通过觉性的九个词语从经文中得知。如是请问后，关于第三十个身体意义——清净显现的开示，分两部分进行开示。现在，关于第三十一个身体意义——学习五大元素的声义之时，关于火的业的差别开示，以及关于成就与不成就的见解的开示，分两部分开示的第一部分，关于学习火的声音和形状的开示：另外，在四大元素中，特别是要依靠火的声音的征兆，瑜伽士要讲述事业是成就还是不成就。关于火的声音是瑜伽士成就与不成就的四种征兆，经文中已明确。第二部分，关于观察颜色：也要讲述火的颜色本身。如果厌恶红色，则是誓言破损，因此要进行圆满的仪式。如果顶端是黑色，则是被魔加持，因此要进行赎死的仪式。如果火焰断裂在自己的一侧，则是五大的事业不纯净，因此要供养上师。这些对于瑜伽士来说是障碍，因此五大元素的观察要谨慎。还有，如果颜色白而明亮，则是迅速成就的征兆。如果出现各种颜色，形状如莲花，则是获得殊胜成就的征兆。还有，如果顶端是蓝色，自性出现各种颜色，则是很长时间也不会成就。