English
There are two types of symbols: symbols and temporal symbols. Temporal symbols are shown at the time of the guru's blessings for the method of meditation, but here they cannot be shown in detail. Key symbols have two aspects: understanding the symbol and showing the meaning of the words. First, understanding the symbol is: because it is illustrated by examples, such as a child seeing the moon by relying on a finger, or understanding the pillars of a storehouse by relying on a lamp, similarly, by relying on the guru's symbol, one realizes the meaning that the reality of the nature of mind possesses the four dharmas, which cannot be meditated upon. Moreover, if the momentary wisdom at the time of seeing the meaning of the symbol is ignorantly attached to and clings to the symbol itself, it obscures the meaning. For example, like a ferryman who does not save a guest from fear but instead seizes and forcibly occupies them, or like an arrow placed in the quiver, a bow fully drawn, but not releasing the thumb, the arrow does not go where it is aimed but returns to oneself, similarly, if the symbol is applied to one's own mindstream, and one experiences the meaning but does not release the mind that deliberately clings to it, then that very clinging obscures the meaning that cannot be meditated upon, and even the extremely subtle edge of mind or words cannot remain, and that state cannot be seen, because the clinging mind obscures the meaning, and instead of conveying the meaning to the state of non-mentation, it revolves around the mind. As it is said in the Secret of Wisdom: "The mind of self-luminous awareness, whatever clings to the aspect of grasping, will turn into the suffering of samsara." When experiencing the meaning through symbols, reaching the end without clinging to it is like a ferryman taking a guest to their destination, or releasing the thumb and hitting the target with an arrow; experiencing the meaning through symbols without attachment leads to the ultimate state. As it is said in the Secret Wheel Tantra: "The King of Awareness asked Samantabhadra: There is no object of grasping, liberated from the limits of attachment. Not measured by mind, possessing the meaning of self-nature. There is no object of awareness, self-nature without grasping. Without conceptual thought, the equality of the Dharmakaya." If the meaning of the symbol is not manifested, and one abandons the skillful means of practicing the symbol, one will be misled by the causes of conceptual thought, becoming worse without benefit, and there is a danger of falling into ordinariness. If the symbol indicated by the guru is not applied to one's own mindstream, even if it is well understood, it is only a general form.
Chinese
不从身体上修习实相，就难以证悟。通过象征领悟意义，并且没有执着地显现，就像客人到达目的地后，送行者返回家乡一样，不需要依靠对治。这是用比喻说明通过象征而解脱的理解。理解象征意义的方式也有上、中、下三种根器：上等根器理解为无为而可放下，中等根器理解为自性任运成就，下等根器理解为无为而不可放下。其中，对于上等根器来说，指示象征和证悟是同时的，证悟和解脱是同时的。因为象征或方法脱离了对治的作用，放下就足够了，所以是无为而可放下。正如《智慧秘密轮续》中所说：“因果超越的自性，从一开始就存在，所以不需要作为。”第二，中等根器依靠象征来理解意义，虽然不需要努力，但对于未加修饰的意义，不进行肯定或否定，而是以自性或自然的方式不分离地守护。同样，在同一部经中说：“无勤自然安住，智慧任运成就自性安住。”下等根器依靠象征来证悟意义，但一旦脱离象征，意义就不清晰，会迷失方向，所以在证悟没有稳固之前，不能脱离象征，必须获得稳固。正如《智慧秘密》中所说：“从一开始就存在的意义，彻底证悟后，证悟稳固就称为果。”例如，在北方香巴拉的尸陀林中，有一百零一个瑜伽士。其中，最年长的瑜伽士达纳达用第七世的肉来供养会众，意义在相续中显现，产生了三种理解方式：直接理解字面意义，理解为任运成就，理解为颠倒。用这三个例子来象征说明了上、中、下三种根器的人。其中，对于上等根器来说，认识自性，不需要依赖象征，就像从大权者那里来的人，无法被他人击败一样，不会被过失所染污。对于中等根器来说，认识自性后，不需要努力观察，就像从中等权者那里来的人一样，为了不忘记意义，不迷失，在没有肯定或否定的状态下，不加修饰地自然
English
It is difficult to realize without practicing the true nature from the body. Understanding the meaning through symbols and manifesting without attachment is like a guest reaching their destination and the escort returning home, not needing to rely on antidotes. This is an example showing the understanding of liberation through symbols. There are also three types of faculties for understanding the meaning of symbols: the superior, the intermediate, and the inferior. The superior understands it as effortless and permissible to let go; the intermediate understands it as self-existing and spontaneously accomplished; and the inferior understands it as effortless but not permissible to let go. Among these, for the superior faculty, the indication of the symbol and the realization are simultaneous, and the realization and liberation are simultaneous. Because the symbol or method is free from the function of antidotes, it is sufficient to let go, hence it is effortless and permissible to let go. As it is said in the Tantra of the Wheel of Secret Wisdom: "The nature of cause and effect is transcended. Since it has existed from the beginning, there is no need to do anything." Secondly, the intermediate faculty relies on symbols to understand the meaning, and although it does not require effort, it guards the uncorrected meaning without affirmation or negation, naturally or spontaneously without separation. Again, in the same scripture, it says: "Effortless, naturally abiding, uncorrected, wisdom spontaneously accomplished, naturally abiding." The inferior faculty relies on symbols to realize the meaning, but once separated from the symbol, the meaning becomes unclear and one gets lost, so before the realization is stable, one cannot separate from the symbol, and stability must be attained. As it is said in the Secret Wisdom: "The meaning that has been from the beginning, once thoroughly realized, the stable realization is called the fruit." For example, in the charnel ground of Shambhala in the north, there are one hundred and one yogis. Among them, the eldest yogi Danada offered the flesh of the seventh rebirth to the assembly, and three ways of understanding arose when the meaning dawned in the continuum: understanding the literal meaning directly, understanding it as spontaneously accomplished, and understanding it as inverted. These three examples illustrate the three types of individuals with superior, intermediate, and inferior faculties. Among these, for the superior faculty, recognizing the nature, there is no need to rely on symbols, just as one who comes from a great authority cannot be defeated by others and is not stained by faults. For the intermediate faculty, having recognized the nature, there is no need to look with effort, just as one who comes from an intermediate authority, in order not to forget the meaning and not to be lost, naturally in a state without affirmation or negation, uncorrected
Chinese
是自然而然地存在。最后，即使理解了，一旦脱离了表诠，就会因经验而迷失，所以在事情显现并获得稳固之前，不能有丝毫的散乱，必须非常谨慎地观察。就像人有上、中、下三种根器一样，有些人看一眼就足够了，有些人需要稍微熟悉一下，有些人刚一离开就不认识，会产生怀疑，所以必须寸步不离地相伴。这就是通过表诠来理解意义的例子。关于表诠的教证，在根本续《智慧秘密》中说：“表诠意义介绍的导师，以自续未被改造的完全清净，以与意义相关的词语，显示智慧觉性的自性，无生之表诠意义相遇。”这样说了。这说明了表诠意义的理解也有上、中、下三种根器的情况。现在，显示表诠的词语有两种，两种是什么呢？不住于无执的自性中，给予控制动摇之风的诀窍，这是一。心性不稳，戏论广大，给予安乐明点的诀窍，这是二。其中，在圆满大法的最后传承中说：父续是控制动摇之风的诀窍的传承，母续是安乐的体验生起的加持的传承。秘密真言父续的意义归纳为控制动摇之风的诀窍，母续的意义归纳为安乐明点的诀窍。其中，在耳传幻眼传承的金刚桥中说：“念头由风动摇的心，不住于无执的自性中，给予控制动摇之风的诀窍。”这样说了。又在那里面说：“念头由风而生起，对于名相的戏论广大者，给予安乐明点的诀窍。”这样说了。也就是说，不住于实相无执的自性中，而是执着的念头全部由风动摇而变化，因此产生了特别执着的念头。特别执着的念头就是轮回的边际。其中，在圆满大法意义的量度中说：“只要心的动摇没有止息，想要成佛而修的果，就没有被说成是从轮回的边际中解脱。”这样说了。因此，为了安住于无执的自性中，就要控制动摇的风。
English
It is naturally present by its own power. Finally, even if understood, once separated from the expression, it will be lost due to experiential circumstances, so until the meaning manifests and gains stability, there must be no distraction, and one must observe very carefully. It is like people having three kinds of faculties: sharp, medium, and dull. Some are satisfied with just seeing, some need to be slightly familiar, and some, as soon as they leave, do not recognize and become doubtful, so they must be accompanied without separation. This is an example of understanding the meaning through expression. Regarding the scriptural authority of expression, in the root tantra "Secret Wisdom," it says: "The teacher who introduces the meaning of expression, with his own untransformed, completely pure continuum, with words related to the meaning, shows the nature of wisdom awareness, the meeting of the unborn meaning of expression." This explains that the understanding of the meaning of expression also occurs in three kinds of faculties: superior, medium, and inferior. Now, there are two kinds of words that show expression. What are the two? Not abiding in the state of non-grasping, giving the instruction of controlling the moving wind, this is one. The nature of mind is unstable and has great elaboration, giving the instruction of bliss bindu, this is two. Among these, in the final lineage of the Great Perfection, it says: The father tantra is the lineage of the instruction of controlling the moving wind, and the mother tantra is the lineage of the blessing of the arising of the experience of bliss. The meaning of the secret mantra father tantra is summarized as the instruction of controlling the moving wind, and the meaning of the mother tantra is summarized as the instruction of bliss bindu. Among these, in the Vajra Bridge of the ear-transmitted miraculous eye lineage, it says: "The mind moved by the wind of thoughts, not abiding in the state of non-grasping, give the instruction of controlling the moving wind." It is said. Again, in that same text, it says: "Thoughts arise from the wind, for those with great elaboration of signs, give the instruction of bliss bindu." It is said. That is to say, not abiding in the nature of reality, which is non-grasping, but all grasping thoughts are transformed by the moving wind, and therefore a particularly grasping mind arises. That particularly grasping mind is the limit of samsara. Among these, in the measure of the meaning of the Great Perfection, it says: "As long as the movement of the mind has not ceased, the fruit of practicing with the desire for enlightenment has not been said to be liberated from the limit of samsara." It is said. Therefore, in order to abide in the state of non-grasping, one must control the moving wind.
Chinese
那需要吗？风有两种，即存在于身体中的物质之风和存在于心中的觉性之风。正如《幻眼传承金刚桥》中所说：风有两种，即觉性之风和物质之风。物质之风被认为是三种：一是命脉之风，是阿赖耶识所依赖的容器；二是与身体精华混合的风，称为遍行风，它使人感受到快乐和触觉；三是进行身体排泄之事的风。其中，第一种命脉之风，存在于心脏的命脉之中，向外延伸一庹，向内直至心脏内部，它使之变化和交合，它是胜义菩提心的容器或所依。例如，盲马和跛子，即使马不走，人也能看见，这是因为白天一心专注于欲望的心之显现。即使人没有意识到，马也在移动，这是因为夜晚入睡后，在风脉中变化的许多梦境之显现。就像骑在马背上睡着了撞到石头一样，会经历许多高低不平，并且会突然出现。这就像有眼睛的人骑马一样，它改变着心的念头和显现，风将人带到所想的地方。当这两者风行走时，心也行走；当风被抓住时，心也被抓住；当心被抓住时，风也被抓住。行走则一同行走，停留则一同停留，因此直到现在未死之前，它们都不会分离和破裂。当物质的命脉之风与觉性分离时，推动者（风）就是觉性的标志。消失后，记忆者、改变者和推动者（风）消失，身体无法站立，就像跛子和马匹相撞而昏厥一样，中阴的觉性昏厥半天和四分之一。昏厥醒来后，即使有记忆，也像没有马一样，无有分别的明光半天和四分之一，因为睡着了，所以会有七天。半天会来。在那里，如果不认识真正的明光，如果没有把握住自己的位置，什么时候能找到一匹马，生起想走的念头，如果因缘不具足，就会迷惑地走。就像牛一样，什么时候能找到阿赖耶识之所依的语言，就会取了习气的身体，行走血肉之躯，并且迷惑地