English
By training in the twenty-one heart-piercing methods, including expulsion, the movement of the mind naturally ceases, and great bliss arises as its own nature. Relying on wisdom to grasp, in the way things exist in their nature, samsara and nirvana have never been established. Therefore, it is impossible for there to be a moving consciousness. Because there is no moving consciousness, the objects of the six senses have never appeared. Because they have never appeared, the consciousness that cuts through ceases. In any case, everything that arises is the nature of reality, everything that appears is a play, and everything that exists or does not exist, appears or sounds, is liberated into the true nature. This is called: Because the six senses cannot be found, confusion is pure from the beginning. Thus, because it is pure from the beginning, appearances remain stable in their own place, and awareness is liberated from its own place. At the time of appearance, the key is to know it as self-appearance; at the time of movement, the key is to know it as its own object; at the time of liberation, the key is to realize it as primordial liberation. These minds are combined with the outer and inner elements. Because there is no obstruction to anything, movement is wind, and because it makes arising and dissolving emptiness, it is breath. Relating it to the three bodies, thus, by establishing the mind through the twelve aspects of the Dharma, understanding the mind with the mind, the grasping of external objects naturally disappears, the bonds of the inner mind are naturally liberated, and the thoughts of self-grasping afflictions naturally cease. Not clinging to thoughts, it is inconceivable; not clinging to non-thought, there is no arising from the beginning; not clinging to non-arising, movement transcends the mind. Not clinging to transcendence, therefore, at the end of liberation, no self-nature is established. The three bodies are completely perfect. Because it is the magical display of various minds, the nirmanakaya naturally arises. Because it arises in the flow of actions and enjoyments, the sambhogakaya naturally arises. Because it is liberated from the nature of existence and non-existence, appearance and emptiness, the dharmakaya is naturally transparent. Recognizing these, the various manifestations of mind's movement appear as the nirmanakaya, encountered and recognized. The mind's thoughts are not used for objects, the sambhogakaya is encountered and recognized. The mind's grasping suddenly purifies in its own place, the dharmakaya is encountered and recognized. Because the clinging to appearances as self-continuum naturally reverses, the movement of clinging to the nirmanakaya naturally ceases, therefore, focus on the mind's thoughts. The mind liberated from the artifice of dharmata is self-born wisdom. Because the clinging to clarity as self-continuum naturally reverses, the knots bound by the perfect sambhogakaya naturally liberate from their own place, the mind
Chinese
在对发生的感觉进行重复时，由于法性本初无二地存在，因此是意自然产生的智慧。由于将空性执着为自性而自行返回，因此执着于法身的意愿自行止息。通过对有无进行重复，使意的流动完全消失，在真实的意义法性中，意自然产生的智慧自然显现。像这样，如果不错乱地理解并彻底领悟意的自性之法十二支，那么士夫的意就是正确的。像这样领悟法性，并与这些征相和意相结合，那么在前世对诸佛的身语意正确地串习，现在意的征相出现，这表明前世已经习惯，金刚持我已开示。如果不是这样，其他的佛也已经开示。像这样出现两种征相的士夫，对身串习是指，无论男女，未经任何人教导，自然而然地生起禅修，这是因为前世禅修时，由于昏沉的过失而中断，没有圆满结果。因此，通过光明来弥补，通过修行，一定会在两世中获得结果。此外，无论男女，如果自性分别念小，心未经任何人改造，自然而然地获得安住的男女，这是因为以前对佛身以意为主进行串习时，由于对上师的思念而变得放逸，因此中断，没有圆满那个结果。因此，现在反复强烈地生起对上师的思念之苦，如果修行，那么在此生和来世，都会变成一切佛身之如是的佛。这样，在以前串习的意上显示了诸佛身的征相后，现在显示以前串习佛语的征相出现在现在的意上，通过“以思惟使诸法显现于心”等来显示。无论男女，即使以前没有见过的法，仅仅通过思惟，就能知道所知总相的法成立的边执，以及所知自性的法，其自身存在的方式不错乱地知道，这些都是那位士夫的
English
When repeating the feeling of occurrence, since the intrinsic nature of reality exists as non-dual, it is the self-arisen wisdom of mind. Since grasping emptiness as inherent existence reverts itself, the desire to grasp the Dharmakaya ceases on its own. By repeating existence and non-existence, the movement of mind completely disappears, and in the true nature of reality, the self-arisen wisdom of mind naturally arises. Thus, if one understands and thoroughly comprehends the twelve qualities of the mind's own nature without any error, then the mind of the individual is correct. Such signs of having comprehended the nature of reality and being endowed with them in the mind indicate that in previous lives, one has correctly familiarized oneself with the body, speech, and mind of the Buddhas. The appearance of these signs in the present mind shows that one has become accustomed to them in previous lives, as taught by Vajradhara. If it is not so, other Buddhas have also taught it. An individual in whom these two signs appear in this way, familiarity with the body means that a man or woman who naturally develops meditation without being taught by anyone, it is because in the past, during meditation, the result was not perfected due to interruption by the fault of dullness. Therefore, by filling it with clarity, through practice, one will definitely obtain the result in two lifetimes. Furthermore, whether male or female, if one naturally has little conceptual thought and the mind is naturally calm and undisturbed by anyone, it is because in the past, when familiarizing oneself with the body of the Buddha, with mind as the main focus, one became careless due to thinking of the lama, and therefore interrupted, not perfecting that result. Therefore, now repeatedly and intensely arouse the pain of thinking of the lama, and if one practices, in this life and the next, one will become the Tathagata Buddha of all the Buddhas' bodies. Thus, after showing the signs of the Buddhas' bodies on the mind that was previously trained, now showing the signs of having previously familiarized oneself with the speech of the Buddha appearing on the present mind, it is shown through "by thinking, phenomena appear in the mind," etc. Whether male or female, even phenomena that have not been seen before, merely by thinking, one can know the general characteristics of knowable objects, the extreme of the establishment of phenomena, and the phenomena of the nature of knowable objects, knowing their own way of being without error, these are those of that individual.
Chinese
了知显现且无错乱之士，往昔以意为主修习佛语之时，对自之师不信，仅生起二刹那之分，然中断故，未圆满彼果，此乃业之延续。如今以意积累无量对上师之极大敬信而修，若法未颠倒，则此生或三生内，将如佛语之佛般。如是，无论男女，以意所见往昔未曾见之洲及具足者，洲之碎片，天与非天之境，三恶道之境，乃往昔以意为主修习佛语之时，生起执着自境之念而中断，故未圆满彼果。如今此乃业之延续所生，舍弃自境而修习意之禅定，则此生或三生内将生果。又，士夫往昔未曾以耳根听闻之法句，无造作而生，无论男女谁知晓，此具缘者乃往昔于诸佛之语串习之时，于词句生起怀疑而中断，故未圆满彼果。如今于意成熟，若于此未颠倒之法示于他人，则此生或三生内将圆满果。空行母如是教诫结集者。如是，开示修习佛语之相后，今开示心中往昔修习之相于意中生起，即以“恒常独处”等开示。此士夫乃恒时独自而住，不与人交往，不视他人为伴而具足安住之士夫或女子，乃前世以意为主修习佛之意，然中断故，于他人未见处生起微小之身罪，故未圆满彼果。如今于意成熟，造擦擦与佛塔之业而修，则三生内圆满果。又，无论男女，对任何皆畏惧且
English
The person who knows appearances without confusion is someone who, in the past, when practicing the Buddha's words with the mind as the primary focus, developed a lack of faith in their own lama for just a fraction of two moments. Due to this interruption, they did not complete the result, and this is a continuation of that karma. Now, by cultivating immeasurable and profound devotion to the lama with their mind, they will achieve it. If the Dharma is not distorted, they will become like a Buddha of the Buddha's word in this life or within three lifetimes. Similarly, whether male or female, seeing with the mind lands never seen before, those that are complete, fragments of lands, the realms of gods and asuras, and the realms of the three lower realms, is because in the past, when practicing the Buddha's words with the mind as the primary focus, attachment to one's own land arose, causing an interruption, and thus the result was not completed. Now, this arises from the continuation of that karma. By abandoning one's own land and practicing mental concentration, the result will be produced in this life or within three lifetimes. Furthermore, if a person knows, without artificiality, words of Dharma that they have never heard before with their ear consciousness, whether male or female, this fortunate one is because in the past, when becoming familiar with the words of all the Buddhas, doubt arose about the words, causing an interruption, and thus the result was not completed. Now, it has ripened in the mind. If this undistorted Dharma is shown to others, the result will be perfected in this life or within three lifetimes. Thus, the dakini advises the compiler. Having shown the signs of practicing the Buddha's words, now, showing that the signs of past practice in the heart arise in the mind, it is shown by "always staying alone," and so on. This person, whether male or female, who always stays alone, does not associate with people, and does not consider others as companions, is because in a previous life, there was an interruption in practicing the Buddha's mind with the mind as the primary focus. Without others seeing, a small physical sin arose, and thus the result was not completed. Now, it has ripened in the mind. By doing the work of tsa-tsas and stupas and practicing, the result will be perfected in three lifetimes. Also, whether male or female, being afraid of anything and
Chinese
具有没有怜悯之心的，是先前生起过度的我慢所导致的障碍，以至于果实没有圆满。这是现在在心中成熟。因此，如果对自己的上师以三轮清净的方式进行修持，那么在三世中果实将会圆满。还有，如果一个人天性喜欢在高山、山谷和茂密的森林中行走，那么当他先前在诸佛的心中完全熟悉时，由于金刚兄弟姐妹之间的嫉妒而产生了障碍。现在在心中成熟了，现在如果对金刚兄弟姐妹进行会供，并且不颠倒地修持佛法，那么就能产生果实。空行母这样告诫了记录者。那么，要多久才能获得果实呢？如果具有这种心态的男人或女人，在此生中不间断地将世俗的迷惑用于法性的真理，那么在此生和三世中，无疑会毫无疑问地获得诸佛的身语意之佛果。如果由于障碍而误入歧途，那就类似于在身体方面所显示的情况。这样显示了心意的征兆。现在，这些也都是自性存在的，没有好坏之分的智慧的总结，显示了利益和功德。就像这样，通过“种姓和低劣种姓”等来显示，像这样具有征兆的人，修持佛法的种姓，以及卑劣的种姓，不修持佛法和低劣的众生，空行的国王金翅鸟，野兽的国王埃尼亚，狗的国王有四个耳朵等等，即使对于那些持有不同形象的其他旁生，如马和水牛等，由于先前习惯的力量，也会出现上述的征兆，这是身的化身，语的报身，意的法身。从语中，身体的身体和感官的肢体都清晰地圆满，粗略地说，就是先前显现的这个身体，以及身体的语言肢体行为和摇铃等，身体努力的声音，即不言而喻地自然产生的，以及身体的意，依靠风的力量能够行走和移动。像这样
English
Having no compassionate mind is an obstacle arising from excessive pride in the past, so that the fruit is not perfected. This is now ripening in the mind. Therefore, if one practices with complete purity of the three circles towards one's own guru, the fruit will be perfected in three lifetimes. Also, if a person by nature likes to walk in high mountains, valleys, and dense forests, then when he was previously thoroughly familiar with the minds of the Buddhas, an obstacle arose due to jealousy among vajra brothers and sisters. Now it ripens in the mind. Now, if one makes a ganachakra offering to the vajra brothers and sisters and practices the Dharma without reversing it, then the fruit will be produced. Thus, the dakini advised the recorder. Then, how long will it take to obtain the fruit? If a man or woman with such a mindset applies the truth of Dharma nature to worldly delusion without interruption in this life, then in this life and three lifetimes, one will undoubtedly attain the Buddhahood of body, speech, and mind of all Buddhas without doubt. If one goes astray due to obstacles, it is similar to what is shown in the case of the body. Thus, the signs of the mind are shown. Now, these are also naturally abiding in the ground, concluding without good or bad knowledge, showing benefits and merits. Just as this is shown through "lineage and inferior lineage" and so on, people with signs like this, lineages that practice Dharma, and base, evil lineages that do not practice Dharma and inferior beings, the king of the sky-goers, the Garuda, the king of beasts, Enya, the king of dogs with four ears, and so on, even for those other animals that hold different forms, such as horses and buffaloes, due to the power of previous habits, the above-mentioned signs will appear, which are the nirmanakaya of body, the sambhogakaya of speech, and the dharmakaya of mind. From speech, the body of the body and the limbs of the senses are clearly perfected, roughly speaking, this body that appeared previously, and the body's speech, limb actions, and the sound of the body's efforts, such as the ringing bell, which arises naturally without being spoken, and the body's mind, which is able to walk and move relying on the power of the wind. Like that