Chinese
因那疑惑的解脱，犹如镜中容颜消失。五者自解脱，色蕴转化为微尘，身体的基础空虚。无色界转化为精细和极精细，进入之处，心之路消失。欲界转化为自他，言语的果实腐烂，这本身就是本来解脱的缘故。在各自的基础上不加改造地转化，称为身心轮回的联系断绝。种族法性自生，本来就是安住于觉性的因，错乱之因是身和智慧，法性本来就在自身证悟，因此知晓为本来不存在。一切皆是苦，众多微尘，蕴、界、处、缘起等等。基础是它们的聚集、关联和结合。如此从诸多法中产生身，因此，将自身确定为法身，是精要汇聚的特殊口诀的智慧打击。那本身自显现，因此相信三者也是道之显现。如此一来，前世后世身体延续的根本，之后不再取身，将自身确定为法身，从而断绝。关于意等六句经文的理解。这是第四个内涵。现在是第五个内涵，展示一切行为皆为空性的见解。肢体不动：在预备阶段是安住于平静，在修风的时候，在身体的脉络节点处做成美味的明点，五天不睡觉，身体的肢体保持不动。因此，到达未去之地，称为智慧光明的地。如此调整身体的关键，本来就是超越前往解脱之地的道路，除了自然安住之外，没有其他可去之处。言语是不可言说的，意思是：在预备阶段，安住于平静的仪式，三天不说话，从而切断延续。一般来说，在实修的时候，断绝言语是关键。以忆念空性本来解脱的关键，不说话而安住于基础上，称为不可言说在内显现。本来觉性本身就是不可思议的，因此言语的基础是空虚的，思考的对境、自我、言语、智慧都耗尽了，因此超越言语的意义在相续中显现。思考的延续
English
The liberation from that very doubt is like a face vanishing in a mirror. Since the five are self-liberated, the form realm itself is transferred to minute particles, the basis of the body is empty. The formless realm is transferred from the subtle and the extremely subtle, the path of the entering mind is lost. The desire realm is transferred to oneself and others, so the fruit of speech, which is rotten, is inherently self-liberated. By transferring without modifying the individual bases, it is called the severance of the connection of body and mind in samsara. The nature of one's own lineage arises, and is the cause of abiding in awareness from the beginning. The cause of delusion is the body and wisdom, and the nature of reality is enlightened in oneself from the beginning, so it is known to be non-existent from the beginning. All is suffering, many minute particles, aggregates, elements, sources, dependent origination, and so on. The basis is the gathering, connection, and union of these. Thus, since the body arises from many dharmas, one establishes one's own body as the dharmakaya, which is the wisdom strike of the essential, condensed, and distinct instructions. Since that itself arises, one believes that the three are also appearances on the path. Thus, the root of the continuum of the body in previous and future lives is severed by not taking a body later, but by establishing one's own body as the dharmakaya. The understanding of the six phrases, such as the mind and others, in the texts. This is the fourth meaning. Now, the fifth meaning is to show that all actions are viewed as emptiness. The limbs do not move: In the preliminary stage, one settles into stillness, and during the practice of prana, one makes delicious bindus at the nodes of the body's channels, and for five days one abandons sleep, and the limbs of the body remain motionless. Therefore, going to the place one has not gone to is called the ground of the light of wisdom. Thus, by adjusting the key points of the body, the path to go to the place of liberation is inherently traversed, and there is no place to go other than abiding naturally. Speech is inexpressible, which means: In the preliminary stage, the ritual of settling into stillness is to cut off the continuum by speaking for three days. In general, cutting off speech is the key during practice. By the key of primordial liberation of memory and emptiness, it is said that by placing the unspoken on the ground, the inexpressible arises within. Since primordial awareness itself is unthinkable, the basis of speech is empty, and the object of thought, self, words, and mind are exhausted, so the meaning beyond expression arises in the continuum. The continuation of thought.
Chinese
“度耶，空性。”这是前行时，使心平静下来的仪式。在修习根本乐时，断除心的散乱应持续三天。因为心本来就没有念头，安住于什么也没有成立的状态，所以，本来就安住于自性的禅定，安住于伟大的原始状态，是无为和超越努力的。这样，通过调整身语意的要点，外在的身体被微细的元素之尘所束缚，语言是虚妄的污垢，秘密的心是烦恼的污垢，这些都是自性清净的。身体是化身，无垢而透明；语言是报身；心是法身，安住于无垢的巨大透明状态。这是第五个内涵。现在是第六个内涵，也显示了从一开始就是自性解脱。也就是，在心向前移动的时候，如果考察心的生起，因为找不到生起的地方，所以这本身就是与身相遇，不需要从外面再次寻找。因此，因为所作之事没有生起之处，所以这样说。因此，心安住在身体里，从外面和里面，从头顶到脚底，牙齿，指甲，头发和毛孔，即使尽力寻找也找不到，这与报身相遇，不需要从外面和里面再次寻找。然后，当这个心离开身体而去的时候，如果考察它去往何处，是有，是无，是显现，是空性等等，因为找不到去的地方，所以这是与化身相遇，不需要再次寻找。也就是，从一开始就远离了考察和行为，这是基上没有勤作和成就的要点。这样，心生起也是自生，安住也是自安住，解脱也是自解脱，因此，对于这样的心之基，本来就没有从他处生起的法，所以从原始状态生起也是从自身生起，显现也是自显现，升起也是自升起，解脱也是自解脱。因此，没有上师的口诀，很难用意识去理解，因为它是深奥的，所以称为“唯一”。这是第六个内涵。现在是第七个内涵，也显示了远离一和多，事物自性解脱。也就是，在无二的觉性中，没有成立为一，数字的基础消失了，甚至连一的名称也应该知道。
English
"Du ye, emptiness." This is the ritual of calming the mind during the preliminary stage. When meditating on the root bliss, cutting off the mind's distractions should last for three days. Because the mind originally has no thoughts, and abides in a state where nothing is established, therefore, it originally abides in the self-nature of meditation, abiding in a great primordial state, which is inaction and beyond effort. Thus, by adjusting the key points of body, speech, and mind, the outer body is bound by the dust of subtle elements, speech is the impurity of delusion, and the secret mind is the impurity of afflictions. These are all self-purified. The body is the Nirmanakaya, immaculate and transparent; speech is the Sambhogakaya; the mind is the Dharmakaya, abiding in a state of immaculate and vast transparency. This is the fifth meaning. Now is the sixth meaning, which also shows that it is self-liberated from the very beginning. That is, when the mind moves forward, if the arising of the mind is examined, because the place of arising cannot be found, this itself is meeting with the body, and there is no need to seek again from the outside. Therefore, it is said that because there is no place of arising from what is done. Therefore, the mind abides in the body, from the outside and inside, from the crown of the head to the soles of the feet, teeth, nails, hair, and all the pores, even if one tries hard to find it, it cannot be found. This meets with the Sambhogakaya, and there is no need to seek again from the outside and inside. Then, when this mind leaves the body and goes, if one examines where it goes, whether it is existence, non-existence, appearance, emptiness, etc., because the place to go cannot be found, this is meeting with the Nirmanakaya, and there is no need to seek again. That is, from the very beginning, it is free from examination and action, which is the key point of no effort and accomplishment on the ground. In this way, the mind arises spontaneously, abides spontaneously, and is liberated spontaneously. Therefore, for such a basis of mind, there is originally no dharma arising from elsewhere, so even arising from the primordial state arises from itself, appearance is self-appearance, rising is self-rising, and liberation is self-liberation. Therefore, without the guru's oral instructions, it is difficult to understand with the mind, because it is profound, it is called "the only one." This is the sixth meaning. Now is the seventh meaning, which also shows that it is free from one and many, and things are self-liberated in their nature. That is, in non-dual awareness, there is no establishment as one, the basis of numbers disappears, and even the mere name of one should be known.
Chinese
没有成立，因为觉性本身没有成为可数的心识的对境。正因为它没有成为对境，所以没有二的成立，因此，觉性没有二取显现的关键。数字穷尽，远离戏论，因为独一明点本来就是离月的法性。了知黑暗是轮回的法本来就是成佛，这就是本来清净的智慧。而且，觉性安住于自己的身体上，没有通过心识的努力而获得的处所，因为它不是不存在的。觉性的显现从眼中发出五光，照亮，并且遍布自身的所有心。因此，了知这样做的关键，轮回不会改变地止息，抓住灯。因为相信他人没有的，觉性本来就是自成佛的处所。因此，外在有相的粗大事物都变成空寂，因为超越了执着他境为自我的心识和事物二者。将各种不同的分别念本来就穷尽称为法性。这是第七个内涵。现在，第八个内涵是，那些也不依赖于其他的对治，而是通过它自身而解脱的，就像镜子的面容通过镜子而解脱一样，所有不顺的因缘都通过因缘自身而解脱，除此之外没有其他的。各种各样的境缘都通过它自身而解脱。所有依赖于其他的，仅仅是放置在它自身之上就解脱了，这是通过上师的口诀而知晓的。这样，将第六个总结的意义，将错觉转化为净土进行阐述，分为了八个内涵进行阐述。现在，第七个总结的意义是，为了马头明王等忿怒尊是为了唤起胜者，像这样显现的一切都显示为自解脱，以七个意义来显示的第一个。像这样显现的一切都是自解脱，因此对它感到惊奇，从而显示了三族的忿怒尊都是胜者。从那之后的四句经文很清楚。现在，第二个内涵是，那些唤起胜者的意义，连错觉本身也解脱了，因此何时错觉的法性本来就解脱了。从那之后，导师金刚持大尊主，为了马头明王等唤起胜者的意义，显示了一切行为都是成佛，那被称为胜者，像这样的
English
There is no establishment, because awareness itself has not become the object of countable consciousness. Precisely because it has not become an object, there is no establishment of two, therefore, the key to awareness not having dualistic appearance. Numbers are exhausted, free from elaboration, because the single thigle is inherently the nature of being separate from the moon. Knowing that darkness is the nature of samsara is inherently becoming a Buddha, this is the primordial pure wisdom. Moreover, awareness itself abides in its own body, there is no place to be found by the effort of consciousness, because it is not non-existent. The appearance of awareness emits five lights from the eyes, illuminating, and pervading all the minds of oneself. Therefore, knowing the key to doing so, samsara ceases without changing, grasping the lamp. Because of believing in what others do not have, awareness is inherently the place of self-becoming a Buddha. Therefore, the gross objects of external characteristics all become empty and clear, because they transcend both the mind and things that grasp other objects as self. Calling the various different thoughts that are inherently exhausted as the nature of reality. This is the seventh meaning. Now, the eighth meaning is that those do not rely on other antidotes, but are liberated through themselves, just as the face of a mirror is liberated by the mirror, all unfavorable conditions are liberated by the conditions themselves, there is nothing else besides that. All kinds of object-conditions are liberated through themselves. All those who rely on others are liberated merely by being placed on themselves, this is known through the oral instructions of the lama. Thus, the sixth summarized meaning, transforming illusion into pure land is explained, divided into eight meanings. Now, the seventh summarized meaning is that, in order for Hayagriva and other wrathful deities to awaken the victors, everything that appears in this way is shown as self-liberated, the first of the seven meanings to show. Everything that appears in this way is self-liberated, therefore marveling at it, thereby showing that the wrathful deities of the three families are all victors. The text of the four verses from then on is clear. Now, the second meaning is that those meanings of awakening the victors, even the illusion itself is liberated, therefore when the nature of illusion is inherently liberated. From then on, the teacher, the Great Lord Vajradhara, in order for Hayagriva and others to awaken the victors, showed that all actions are becoming a Buddha, that is called a victor, like this