English
Explaining that entry cannot be found from other places: Because all of this is composed of root and conditions, it is constant and unchanging. The Dharma is unadulterated. Being complete in itself, it does not need skills from elsewhere. Abiding in itself, it cannot be found by striving from elsewhere. This is a concluding statement. This is the ninth content. Now, the tenth content elaborates on how to fully possess the meaning of Buddha and Dharma: That is, establishing one's own body as the Nirmanakaya, which will be explained below. It has been explained in the brief explanation above. From where does the Nirmanakaya emanate? From the body emanates the mind, so it is called emanation. From the mind arises the body, so it is said that the body is one's own body. From the Dharma of Samsara and beyond Samsara, the body matures into wisdom. That is, through one's own self-awareness, the nature of mind is emptiness, without clinging. The five sense doors are self-purified, so one can enjoy the five desires. The various manifested bodies themselves are liberated into luminosity. From the Mind Section scriptures, because the scattering of thoughts is immeasurable, the nature of Dharma is free from conceptualization, so it is established from the perspective of being profound and difficult to understand. Or, by taming body, speech, and mind, taming the appearance of mistaking what is not it for what it is, it is called taming. Realization is the manifestation of one's own mind as realization. This is the tenth content. Now, the eleventh content elaborates on how to fully possess the Sangha Jewel: The vulgar commonality, becoming great by renouncing it, the appearance is complete inside and out, so it cannot be transformed. It is not other, but recognizing oneself, so wisdom has no other place to go. The mind is various, if it is not transformed itself, it will become clear. Speech is words. What is based on that foundation is reality. All say there are self and others, the faction. All are many, engaging in activities. The excellent is special. The outward reason is related to all the many. It is the entrusted faction. The foundation is unchanging, not produced. Shaking is changing. The place is gathered. Steadfast is the pervasive faction. Liberation from happiness and suffering. Action is growth. The outward reason. Suffering is the body. Affliction is the mind. Transformed into afflictions. The root is the collection of bodies. Complete, therefore there is no repetition. It is the same for all. Production is body and mind. Abandonment is truth. Production is timeless, invisible. The path is the Bardo of Dharmata, sentient beings will not go, will not exist. This is how it is explained. Action
Chinese
聚集的教法啊。缘和产生，没有分离，阻断业和烦恼。自身是真谛啊。自身，生起是心，是身心分离。因为是理由。具有漏、微尘和环绕，具有间隔。没有分离言语和词。漏是身和生起。没有是无分。自身是补特伽罗。法聚集，各自的宗派的意愿，获得是享用。因为是理由。地增长，作业，过去，嗅觉的对境。没有遮蔽，具有摇动者。菩萨。这是五圆满的广说，表达是声音。基础是体性。是确定无疑。一切教法，命名，变化开展。处所和聚集，成为生起之因。集合聚集，安排眷属。殊胜，胜过其他的是证悟的果。因为是理由。时间确定，单独剩余。是稳固。这是第十一个内容。现在第十二个内容，也是从处所寻找，显示了词穷的过失。如是上面所说的一切，从觉知和心以及自己的身体中一切圆满，因此没有勤奋修习。因为那在自身圆满，所以不是从他处而来。因此没有通过勤奋获得的处所。这是包括约束的。这样，第七品的第五个总结的意义，如何完整地在自己的见解中显示白色之法，分为了十二个内容来显示。现在，第六个总结的意义，区分心和智慧，以及确定阿赖耶识和法身，以及显示区分生起之物的清净和不清净，用八个意义来显示，第一个是这些词和字母在自身完整，因此不需要其他的，所以不需要心。如果没有心，就不能成办事情，询问这是如何的，回答是：从上面所说的，从那以后，通过没有被众多分别念染污的觉知，因为表达是空性的，所以在没有法的身体，由粗细的生起之物组成之上。这是词语的表达。祈请是在自己的自性中显示的意义。这样，轮回和超越的诸法，在自己这里，觉知和身体以及心中一切本来圆满，因此法、词和字母安排的续和教
English
It is the doctrine of the assembled. Condition and arising, without separation, obstructing karma and afflictions. Self is the truth. Self, arising is mind, is the separation of body and mind. Because it is the reason. Possessing leaks, fine dust, and surrounded, possessing intervals. Without separation of speech and words. Leaks are body and arising. Non-existence is indivisible. Self is the individual. Dharma gathering, the wishes of individual schools, attainment is enjoyment. Because it is the reason. Earth increases, action, past, object of smell. Unobstructed, possessing a mover. Bodhisattva. This is the detailed explanation of the five perfections, expression is sound. The basis is nature. It is undoubtedly certain. All teachings, naming, transformation and expansion. Place and gathering, becoming the cause of arising. Assembly gathering, arranging retinue. Superior, surpassing others is the fruit of realization. Because it is the reason. Time is fixed, singularly remaining. It is stable. This is the eleventh content. Now the twelfth content, also searching from the place, shows the fault of being at a loss for words. As such, all that is mentioned above is complete from awareness, mind, and one's own body, therefore there is no diligent practice. Because that is complete in itself, it does not come from elsewhere. Therefore, there is no place to be obtained through diligence. This includes restraints. Thus, the fifth summarized meaning of the seventh chapter, how the white dharma is completely shown in one's own view, is shown by dividing it into twelve contents. Now, the sixth summarized meaning, distinguishing between mind and wisdom, and determining the Alaya consciousness and Dharmakaya, and showing the distinction between pure and impure arising things, is shown with eight meanings, the first being that these words and letters are complete in oneself, therefore there is no need for others, so there is no need for mind. If there is no mind, one cannot accomplish things, asking how this is, the answer is: From what is mentioned above, from then on, through awareness that is not defiled by many conceptual thoughts, because expression is emptiness, therefore in the body without dharma, composed of coarse and fine arising things. This is the expression of words. Prayer is the meaning shown in one's own nature. Thus, all the dharmas of samsara and transcendence, in oneself, awareness and body and mind are all originally complete, therefore the tantras and agamas arranged with dharma, words, and letters
Chinese
并且，如果没有口诀之法，那么如何确定超越言辞的智慧呢？理由是：因此，对于这个没有法的身体，正如上面所示，身体没有言辞。因为身体没有言辞，那么对于心来说，又怎么会有需要呢？然而，如果那个心不存在，要么是无情物，如果真是无情物，那么行走、肢体活动、说话等等都将是不可能的。然而，如果不产生，那么化身又如何能实现各种目的呢？因为没有心，所以不可能实现目的。因此，如果身体本身没有记忆和思维的心，那么与坟墓又有什么区别呢？就像尸体无法行走、活动、说话等等一样，它也是没有意义的。如果它不是物质，那么它就像虚空一样，是无知的空性吗？如果真是那样，因为自性是空性的，那么又如何能实现众生的利益呢？如果慈悲不利益他人，那将成为不是化身。因此，没有心的身体连一个目的都无法实现，如果没有身体，那么仅仅依靠心也无法实现目的。如果之前所说的那些不是智慧，那么因为对这些产生了怀疑，我向众生之主请求开示。这是第六个总结要义的第一个内容。现在，第二个内容是，因为它从一开始就没有成立，所以显示了不可见的导师和眷属。从那之后，就是被请求的那个之后。凭借没有身体的智慧，也就是清净的显现，导师安住于没有考察分类之法的基础之上，他远离一切无法言说的开示，因为没有不同的心识，没有记忆和思维，消除了突发的因缘，不执着于各种境的眷属显示了无法言说的意义，从而认识到不生之法性。这是第二个内容。现在，第三个内容是简要地显示心和智慧的区别。心是积聚业和烦恼的，也就是身体聚集的法，心聚集了它，因此对于聚集的法来说，有十二缘起，蕴
English
And, if there is no need for the Dharma of oral instructions, then how is the wisdom that transcends words identified? The reason is: Therefore, for this body without Dharma, as shown above, the body has no words. Since the body has no words, then how can there be a need for the mind? However, if that mind does not exist, is it either an inanimate object? If it is truly an inanimate object, then walking, moving limbs, speaking, etc., will be impossible. However, if it does not arise, then how can the incarnate body accomplish various purposes? Because there is no mind, it is impossible to accomplish purposes. Therefore, if the body itself does not have a mind with memory and thought, then what is the difference between it and a cemetery? Just as a corpse cannot walk, move, speak, etc., it is also meaningless. If it is not a substance, then is it like the emptiness of the sky, an ignorant emptiness? If that is the case, since its nature is emptiness, then how can it accomplish the benefit of sentient beings? If compassion does not benefit others, then it would be a fallacy to say it is not an incarnate body. Therefore, a body without a mind cannot accomplish even one purpose, and if there is no body, then the mind alone cannot accomplish purposes either. If those things said before are not wisdom, then because of having doubts about these, I request the Lord of Beings to give instructions. This is the first content of the sixth summary meaning. Now, the second content is that because it has not been established from the beginning, it shows the invisible teacher and retinue. From then on, it is after that which was requested. By the appearance of the wisdom without a body, that is, the pure appearance, the teacher abides on the basis of no Dharma of examination and classification, he is free from all unspeakable teachings, because there is no different mind, no memory and thought, eliminating sudden causes, the retinue that does not cling to various objects shows the unspeakable meaning, thereby recognizing the unborn Dharma nature. This is the second content. Now, the third content is to briefly show the difference between mind and wisdom. Mind is what accumulates karma and afflictions, that is, the Dharma that the body gathers, the mind gathers it, therefore for the Dharma that is gathered, there are the twelve links of dependent origination, the aggregates
Chinese
五蕴，八识，十八界，五根，五境，无量聚集的生起之法，五种烦恼，以及先后习气等等，身体由心所摄持，依靠这些，业和异熟产生，心的垢染是烦恼，业，所知本身和心混合，现在积聚称为阿赖耶识。这些唯一聚集的心使身体得以成立。这些等等是流动生起感受的心，进入不同之心的烦恼障百种粗细，八十二种生起，是垢染的数量，心与分别念一起，随顺于众多对境。与行为一起的心，疑惑和二意的执持，以及与心一起的各种智慧分别念。智慧是没有分别念的，因此是远离边际的，因为远离执着的边际，所以超越了思念。因为没有有无的分别念，所以超越了智慧，或者说，区别是没有执着于我的智慧，所以不会变成其他的所知。因此，善于区分心和智慧的人，通过了解心与分别念的自性，就能通过了解智慧是远离分别念的自性来了解。这是第三个内容。现在是第四个内容，显示心是不清净的垢染事物。识的片段之心，就像身体容器一样，像习气尘土一样积聚，因此产生了业和烦恼的集合。它是万物的根基，因此被称为阿赖耶识。身体由地、水、火、风四种元素组成。当土元素进入时，身体的疾病会消失。当土元素消散时，身体的元素会增长，这是业和烦恼的基础。当水元素进入时，会产生智慧。当水元素消散时，疾病会消失。当水元素平衡时，五蕴和菩提心会增长。当火元素进入时，会执持疾病的基础。当火元素消散时，会显示共同的现象。当火元素平衡时，五蕴会坏灭。土元素完成了聚集微尘的工作。水元素使业得以依存。心完成了成熟尘土的工作。风元素完成了抬举的工作。土元素产生了五种容器。水元素产生了五种意义。火元素产生了五种根。水元素进入时，会产生疾病，如粘液、发烧和寒冷。