Chinese
无执即是认识自心本性。在心中转为明晰安住。自知自明中安住，即是明性完全清净。无分别的关键指示，烦恼的傲慢之念，转为无分别法性，即是无分别完全清净。仅此，心动之风止息，明朗且无分别地安住。如是，在智慧秘密中说：智慧是心的自性，除此之外，无有任何动摇。于此，无有目标与专注。如是说。在智慧圆满第一品中说：三时不动摇而转变，胜者的智慧达到明晰的极致。如是说。第二，随行分别之风，以忆念之智推动，心性之实相，不住于具足四法之状态，而于耽著所缘相之戏论广大者。特意执著，是习气等之器，痛苦烦恼之根源，故为痛苦。现在，为了转为安乐，身体和心识没有刺痛的安乐。从那状态中不摇不动，故为点（ཐིག）。周遍且广大，故为界（ལེའོ）。如是，在大圆满意义之量中说：点是不动不摇，无误正直，离戏论。界是周遍万物，广大无碍，显现一切。如是说。修持之续，智慧圆满，轮回显示为智慧之品中说：离思之禅定，光明心。不动之点，菩提心。如是说。又，于彼中说：自明不住于境。智慧明点的太阳升起。显现融入觉性的明点。痛苦融入安乐之状态。如是见解在开示之品中说。因此，从各方面来说，烦恼之风是习气等所作之器，是痛苦，为了转为安乐，在此安乐之明点被认为是二种：有漏的安乐，安住于身体；无漏的安乐，安住于意。有漏的安乐，安住于身体的明点是：在第三灌顶，智慧智慧灌顶之时，自身具足方便，风可运用，以及从他者获得具足智慧，脉可运用，依赖于此，喜和乐无二无别地平等生起
English
Recognizing the absence of grasping as the very nature of one's own mind. Transforming into clarity and abiding in the mind. Transforming into self-knowing and self-illuminating, that is the complete purification of clarity. By the key indication of non-conceptuality, the movement of the arrogant mind of afflictions, transforming into the non-conceptual nature of reality, that is the complete purification of non-conceptuality. At that moment, the wind of the moving mind is seized, and it abides clearly and without conceptuality. Thus, in the Secret of Wisdom, it is said: Wisdom is the essence of mind, other than that, there is no movement whatsoever. There is no object or focus upon it. Thus it is said. In the first chapter of the Perfection of Wisdom, it is said: When the three times do not move and transform, the wisdom of the Victorious Ones reaches the ultimate clarity. Thus it is said. Secondly, the wind of conceptualizing activity moves the intellect of memory, and the reality of mind itself does not abide in the state of possessing four qualities, but in the great proliferation of conceptual constructs that cling to objects. Deliberate clinging is the vessel of habitual tendencies and so forth, the root of suffering and afflictions, therefore it is suffering. Now, in order to transform into happiness, the happiness of not feeling any pain in body and mind. Because it does not move or change from that state, it is a drop (thig). Because it pervades and expands, it is a realm (le'o). Thus, in the Great Perfection, the Measure of Meaning, it is said: The drop is unmoving, unchanging, unerring, straight, and free from elaboration. The realm is all things, pervasive, unobstructed, and clear in every way. Thus it is said. In the Tantra of Practice, the Perfection of Wisdom, the chapter on showing samsara as wisdom, it is said: Inconceivable samadhi, luminous mind. Unmoving drop, bodhicitta. Thus it is said. Again, in that same text, it is said: Self-illumination does not abide in an object. The sun of the wisdom drop rises. Appearances dissolve into the drop of awareness. Suffering dissolves into the state of happiness. Thus, the chapter on showing the view says. Therefore, from all aspects, the wind of afflictions is the vessel for habitual tendencies and so forth, it is suffering, and in order to transform into happiness, here the drop of happiness is considered to be twofold: happiness with outflows, abiding in the body, and happiness without outflows, abiding in the mind. The drop of happiness with outflows, abiding in the body, is: at the time of the third empowerment, the empowerment of wisdom and knowledge, one's own body possesses skillful means, the wind is workable, and from others, possessing wisdom, the channels are workable, relying on this, joy and bliss arise equally without difference.
Chinese
这是要做的。那是依赖于他身，是有漏的意识的体验，是身体的触觉。虽然能像道路一样起作用，但并非是证悟了无漏的安乐的刹那意义，从而一生证得菩提。例子不能代替实际。正如所说：“因为相似所以不是真实的，因为不相似所以不是例子。”因此，这里想要执持的是安住在心中的无漏安乐。如果说安住在心中的无实安乐是否能够被执持，那么是可以执持的。那么，如何执持呢？想要通过符号来执持。通过什么符号来执持呢？通过安乐要诀的符号和不可分离要诀的符号，将习气等容器的痛苦进行位置转换，从而显示无漏的安乐和意义法性不可分离。正如耳传口诀之链中所说：“进入大乐道，展示珍宝幻化之镜。”正如耳传珍宝之光中所说：“明点不可分离一体之自性。”正如大桥中所说：“以觉悟之风来驱动忆念，在名相的广大戏论中，给予安乐明点的口诀。”正如耳传灌顶口诀中所说：“显现殊胜的安乐，安乐是自性大觉，执持不可分离的大乐。”安乐位置的符号和不可分离位置的符号如何执持呢？稍微收紧下方的气息，舌尖不依赖于任何地方，让气息自然安住。也就是说，在讲述摇动执持气息的口诀和安乐明点的口诀时，虽然词句上有先后，但通过符号将之应用于相续，从而在开示意义并进行修持时，应当合二为一。也就是说，开示的四种符号是：明晰要诀的符号，无分别要诀的符号，安乐要诀的符号，不可分离要诀的符号。也就是说，在时间符号的时候，是通过要诀的符号来进行位置转换的，因此时间符号也有四种。也就是说，因为需要了解脉和气的要诀，所以一个身体有成千上万的脉，但都归纳为五个核心脉。心脏的脉络玛中有气息和血液，位于右侧。肺部的脉络玛中有血清和气息，位于
English
This is what is to be done. That which relies on another's body is an experience of contaminated mind, a tactile object of the body. Although it can function like a path, it is not the realization of the momentary meaning of uncontaminated bliss, thereby attaining enlightenment in one lifetime. Examples cannot replace the actual. As it is said, "Because it is similar, it is not real; because it is dissimilar, it is not an example." Therefore, what is desired here is to hold onto the uncontaminated bliss that abides in the mind. If it is asked whether the unreal bliss that abides in the mind can be held, then it can be held. So, how is it held? It is desired to hold it through symbols. Through which symbols is it held? Through the symbol of the key point of bliss and the symbol of the inseparable key point, the suffering of the vessel of habitual patterns, etc., is transformed in position, thereby showing that uncontaminated bliss and the nature of reality are inseparable. As it is said in the Garland of Oral Transmission Instructions, "To enter the path of great bliss, show the precious illusory mirror." As it is said in the Light of Precious Oral Transmission, "The nature of inseparable one bindu." As it is said in the Great Bridge, "With the wind of realization, move the memory, and in the great proliferation of signs, bestow the instruction of the bliss bindu." As it is said in the Oral Transmission Empowerment Instruction, "Manifest the noble bliss, bliss is the great self-awareness, hold the inseparable great bliss." How are the symbol of the place of bliss and the symbol of the inseparable place held? Slightly tighten the lower breath, and without relying on any part of the tip of the tongue, let the breath rest naturally. That is to say, when explaining the instruction of shaking and holding the breath and the instruction of the bliss bindu, although there is a sequence in the words, by applying it to the continuum through symbols, it should be made one when revealing the meaning and practicing it. That is to say, the four symbols of revelation are: the symbol of the key point of clarity, the symbol of the key point of non-conceptuality, the symbol of the key point of bliss, and the symbol of the inseparable key point. That is to say, at the time of the time symbol, the position is transformed by the symbol of the key point, therefore there are also four time symbols. That is to say, because it is necessary to know the key points of the channels and winds, although there are tens of thousands of channels in one body, they are all summarized into five core channels. The channel Roma of the heart has breath and blood, and is located on the right. The channel Kyangma of the lungs has serum and breath, and is located on
Chinese
在左边。肾脏的脉全部颤动，有风和明点，位于中央。肝脏的脉净化感官，位于上方，因此智慧清晰。脾脏的脉阿瓦都提位于下方，因此产生安乐。在时节的象征之时，以要点的四种象征，如牛奶被根脉吸收而改变状态一样，将未授记的法界完全清净地转移到那个状态。关于要点的四种象征：明晰的要点象征是指不关闭感官之门，不要闭眼，而是自己凝视鼻尖的方向。不分别的要点象征是指不摇动感官之门，不要移动眼球和眼珠，而是睁大眼睛。安乐的要点象征是指稍微吸入下方的气息，身体挺直，双肩向后张开，腰部伸直，腹部向脊柱方向收缩。不可分割的要点象征是指舌尖不依赖任何地方，舌尖不向上接触上颚，不向下接触牙齿，在牙齿之间，像中等箭杆一样张开嘴巴，让气息自然流动，在舒适的状态中，气息的流动自然停止，不要超过牙齿的边缘，而是静静地保持。在那时，不要用意识去思考禅修的内容，而是自然地安住在象征上。正如上师所说：不要修饰被修饰的禅修，不要思考被思考的禅修，而是自然地安住。正如根本续《智慧秘密》中所说：无思无念不动摇，不观察不取美好的意义。正如禅修续《智慧圆满》中所说：对于那些行走的觉性，应当安住在无思之中。正如那部续中所说：安住在不思之中。正如《智慧秘密轮》续中所说：这不可思议的智慧，是不变的自生之体性。正如《智慧秘密》第三品中所说：不依赖外在的四大元素，不依赖内在的身语意，如果不以意识来切割觉性，就会到达自性的状态。又如那部续中所说：无论如何也无法用象征来表达的菩提心，如果用执着于邪见的意识，无论如何解释都不是，所以通过安住在不解释的自性中来理解。无思自住意
English
It resides on the left. The veins of the kidneys all tremble, having wind and bindu, residing in the center. The vein of the liver purifies the senses, residing above, thus wisdom is clear. The vein of the spleen, the Avadhuti, resides below, thus bliss arises. At the time of the symbolic time, with the four symbolic key points, just as milk is absorbed by the root veins and changes its state, the unpredicted Dharmadhatu is completely purified and transferred to that state. Among the four symbolic key points: The symbolic key point of clarity is to not block the doors of the senses, not closing the eyes, but gazing intently at the tip of the nose. The symbolic key point of non-discrimination is to not move the doors of the senses, not moving the eyeballs or pupils, but staring fixedly. The symbolic key point of bliss is to draw in the lower wind slightly, straightening the body, pushing the shoulders back, straightening the waist, and contracting the abdomen towards the spine. The symbolic key point of non-separation is to not rely on anything with the tip of the tongue, the tip of the tongue not touching the upper palate, not touching the teeth below, but opening the mouth slightly between the teeth, like a medium-sized arrow shaft, letting the breath flow naturally, and in a comfortable state, the flow of breath naturally ceases, not exceeding the edge of the teeth, but remaining quietly. At that time, one should not desire to meditate on what is thought by the mind, but naturally abide in the symbols. As the Lama said: Do not meditate on the meditated meditation, do not think about the thought meditation, but naturally abide. As the root tantra, the Secret of Wisdom, says: Without thought, without memory, unmoving, not examining, not grasping the meaning of goodness. As the meditation tantra, the Perfection of Wisdom, says: For those who have the awareness of going, one should abide in non-thought. And as it says in that very text: Abiding in non-thought. As the Secret Wisdom Wheel tantra says: This wisdom, which is beyond thought, is the unchanging, self-born essence. As the third chapter of the Secret of Wisdom says: Not relying on the four outer elements, not relying on the inner body, speech, and mind, if awareness is not cut off by the mind, one will arrive at the state of self-nature. Again, as it says in that very text: Bodhicitta, which is beyond expression, if with a mind clinging to wrong views, no matter how it is explained, it is not, so understand by abiding in the unexpressed self-nature. The View of Self-Abiding Without Thought