English
It is like this. If people who do not understand hear about body, speech, and mind, they will listen. The way of clinging is that, with the inverted innate ego-grasping mind, towards this aggregate, they think "I oh (patting the body with the hand and annotating) am I, am the master," clinging to something like a single, inseparable whole, like the egg of a black hen. This inverted ego-grasping does not cling to many, but clings to one. It does not cling to impermanence and untruth, but clings to permanence and true existence. In short, focusing on one's own aggregate, the I and the master, which are the objects of ego-grasping and innate ego-grasping, appear like a target, and that is called ego-grasping. Ah la, if one recognizes the master, the object of ego-grasping, then one can recognize ego-grasping and innate ego-grasping. The conceptual thought that produces ego-grasping is called ego-grasping, and the conceptual thought that produces I-grasping is called innate ego-grasping. Oh ya, if one recognizes such a master, and realizes that it is free from the extremes of nihilism and eternalism, and abides in that state, then the ego-grasping of the subject will naturally disappear, and there is no need to separately abandon it. If there is no fire at all, the smoke will naturally disappear. If there is no blue at all, then the eye consciousness that clings to blue will not exist at all. This is a metaphor. The meaning is that if one knows the doctrine of the selflessness of the person, ego-grasping will disappear in that way. Sometimes, if one puts one's own broom aside and asks whose broom this is, one will say "This is my broom (pointing to one side with the hand and annotating)," like treating livestock and a herdsman, separating the clinging subject from the clung-to object, appearing as if it exists independently, and this is called mine or the master's. Ah la, if one cuts off one's own fingernail and puts it in front, if one asks what this is, one will say "This is my fingernail." Similarly, if one grinds the fingernail into powder, piles the powder together, and asks what these powders are, one will say "These are the powders of my fingernail," like an old dog guarding carrion, and these must be clearly recognized. Similarly, one will cling to "my" in the head and hands, etc. Mine has two types: mine that is grasped by its own nature, and mine that is not grasped by its own nature. The object of the master or ego-grasping, innate ego-grasping, and clinging to mine, is the master or I.
Chinese
有时你们会因为我矮或高而关注我的身体。有时你们会因为我声音好听而关注我的言语。有时你们会说我聪明而关注我的心。各位，从无始轮回以来，从对自我的执着而产生了烦恼和痛苦，就像阶梯一样，又像老牦牛的角一样。哦，实际上并没有一个像被颠倒的执着所抓住的“我”存在。虽然它的对境，也就是蕴，看起来像一个整体，但实际上不是一个，而是很多。当然是这样。即使粗略地划分，也有五蕴。在这些蕴中，就拿我们自己的这个色蕴来说，有头、脚、五根手指，两万一千根头发，数亿根汗毛，三十颗牙齿，二十个指甲，十二个内脏，三百六十块骨头。这怎么能算是一个呢？这样去分析和寻找，就会明白，执着的对象，也就是对自我的执着，只是被颠倒的思维所抓住而已。因此，不需要去确定这个执着，它自然会消失，你们知道吗？如果你们的额头上有眼睛，头两侧有耳朵，心中有意识，就看看，能明白吗？你们的眼睛不是被魔障遮蔽了吗？你们的耳朵不是被魔鬼遮蔽了吗？（佛）说。各位，如果真的有这样一个“我”存在，就应该反过来审视它存在的状态。就像自己的身体一样，如果把它分成各个部分，然后像上面那样分析，就会发现，它不是由各种原因和条件聚合而成的，而是由自身产生的，那么这个恒常、单一、真实的“我”怎么可能存在呢？仔细分析，白天禅修，晚上思考，确定下来，就会发现“我”和“自我”只是表象，实际上并没有一个真实存在的“我”和“我的”，以及“自我”和“自我的”。在这种空性中放松，保持平静，然后禅修。再次像上面那样确定，反复白天禅修，晚上思考，直到不仅在禅定中，而且在后得中，显空双运自然而然地显现出来为止，都要这样禅修。各位，如果不抓住从无始轮回以来流浪的“我”或“自我”，不把这个关键点当作命根，即使没完没了地说“没有你，没有我”，也无法斩断对“我”和“自我”的执着。至少
English
Sometimes you focus on my body because I am short or tall. Sometimes you focus on my speech because my voice is pleasant. Sometimes you say I am clever and focus on my mind. Oh, everyone, from beginningless samsara, suffering and afflictions arise from grasping at a self, like the steps of a ladder, or like the segments of an old yak's horn. Oh, actually, there isn't a 'me' that is grasped by inverted grasping at a self. Although its object, the aggregates, appears as a whole, it is not one, but many. Of course, it is. Even if divided roughly, there are five aggregates. Among these aggregates, take our own form aggregate, there are head, feet, five fingers, twenty-one thousand hairs, billions of body hairs, thirty teeth, twenty nails, twelve internal organs, three hundred and sixty bones. How can this be one? If you analyze and search like this, you will understand that the object of grasping, the grasping at a self, is merely grasped by an inverted mind. Therefore, you don't need to ascertain this grasping; it will naturally disappear. Do you all know this? If you have eyes on your forehead, ears on the sides of your head, and mind inside your chest, then look and see if you can understand! Aren't your eyes covered by demonic obstacles? Aren't your ears covered by demons? (The Buddha) said. Oh, everyone, if there really is such a 'self' or 'me,' you should turn inward and examine how it exists. Like your own body, if you divide it into separate parts and analyze it as above, you will find that it is not produced from the aggregation of various causes and conditions, but arises from itself. How could this permanent, single, real 'self' exist? Analyze carefully, meditate during the day, think at night, and ascertain that 'I' and 'self' are just appearances, and there is no real 'I' and 'mine,' and no 'self' and 'of self.' Relax in this emptiness, remain calm, and then meditate. Again, ascertain as above, and repeatedly meditate during the day and think at night, until not only in meditation but also in post-meditation, the union of appearance and emptiness naturally arises, like a shimmering haze. You must meditate like this. Oh, everyone, if you don't identify the 'I' or 'self' that has wandered from beginningless samsara, and don't treat this key point as the life force, even if you endlessly say 'there is no you, no me,' you won't be able to cut off even a hair of grasping at 'I' and 'self.' At least,
Chinese
如果连这些都不懂，如果稍微懂得这五蕴是因缘和合而生、没有常恒，那就接近无我的方向了。上面那个等持决定的智慧，此时就叫做见。将下面的十个幻化比喻向上结合，要理解从空性显现现象的方式。也要观察法我和我执。说换句话说就可以了。显空的一切首尾都由要点把握着。那些要点要像凶猛的野兽一样抓住，要像毒蛇一样抓住抓住地抓住。讲授的时候因为是从文字上讲授，所以有一天讲授的时候，如果有人把笔记本放在前面讲授，哎呀，这些里面，所取是法我，能取是人我，有实体。我没有书本，我是在文字上说的。哦呀，现在我像野牦牛一样走了之后，尼里就孤单了。现在谁啊。什么要点都不懂。初十。班扎。霍尔喇嘛彭措他们没写过这些吗？以后如果弄丢书就看看。敦促说把钦哲的显空进行校对，然后你们两个林活佛面对面进行了校对。看看那些里面有没有这样说的。看看这是否像是被拆开了一样。如果是那样，那就好像承认了凡是所取都是法我，凡是能取都是人我。那是不对的。那些要点不能错。总之，必须由具有五大口诀的人来修持。在外内秘密的虚空的时候，说只要眼睛不离开虚空就行了，那不是外面的物质障碍。哎呀，破誓者，你的额头的眼睛瞎了吗？耳朵被魔鬼遮住了吗？禅修的时候什么也不修，在说只要眼睛不离开虚空就行了的时候。禅修的时候或者观修的时候，或者观看的时候，这些词语的力量暗示着总有不禅修的时候。那要带到秘密的虚空之上。巴玉瓦等等以木喙石像、佛像、文字等作为所缘。
English
If you don't even understand these, if you understand a little that these five aggregates are born from causes and conditions and are impermanent, then you are close to the direction of selflessness. The wisdom of the above-mentioned samadhi determination is called view at this time. Combine the following ten illusory metaphors upwards, and you must understand the way phenomena appear from emptiness. Also examine the dharma-self and self-grasping. It is said that it is okay to put it another way. All the beginning and end of appearance and emptiness are grasped by the key points. Those key points must be grasped like fierce beasts, and must be grasped like poisonous snakes. When teaching, because it is taught from the text, so one day when teaching, if someone puts a notebook in front of them and teaches, alas, in these, what is taken is the dharma-self, what is taken is the person-self, there is substance. I don't have a book, I'm talking on the text. Oh yeah, now that I'm gone like a yak, Nili is lonely. Now who. I don't understand any key points. Tenth. Ban Zhara. Didn't Hor Lama Phuntsok write these? Look if you lose the book in the future. Urged to proofread Khyentse's appearance and emptiness, and then you two Ling Rinpoches proofread face to face. See if there is anything like this in those. See if this seems to be torn apart. If so, it seems to be admitted that everything that is taken is the dharma-self, and everything that is taken is the person-self. That's not right. Those key points cannot be wrong. In short, this must be practiced by someone who has the five great pith instructions. In the case of outer, inner, and secret space, it is said that it is enough as long as the eyes do not leave the space, which is not the outer material obstacle. Alas, oath-breaker, are the eyes on your forehead blind? Are your ears covered by demons? When meditating, do not meditate on anything, when saying that it is enough as long as the eyes do not leave the space. When meditating or contemplating, or when viewing, the power of these words implies that there is always a time when one does not meditate. That must be taken to the secret sky. Palyulwa and others take wooden beaks, stone statues, Buddha statues, and letters as objects of focus.