Chinese
空。证悟心性于何处？所谓之人即是佛，金刚萨埵非他处。如是说。因此，于义不可思议。当风入于命脉之时，精要智慧之风于自处安眠，不生起幻身之风，是心不迷乱之时或量，是为真实之名或声。婆罗门从罗摩处所说：风入于命脉，此乃真实性之声，是无欺之量。如是说。仅此，脉结轮之中心充满清净风或清净明点，故而觉性明朗且无分别，不修二取之乐，自然于相续中生起，于彼时观之，如是之义无谬而见且证悟。彼亦于耳传金刚桥梁灌顶口诀中说：脉结充满清净时，如欲之乐自然生。如是说。时之表诠，譬如水之浑浊不存，于清净之时观之，不舍水而见其底，如是，一切烦恼之风或戏论之苦不存，风心清净，于无执之状态中，心性无戏论而稳固，于彼时，以四要诀安住于自性中，不舍显现，心性为何亦非之义，彻底证悟法界之清净，二取之念不住之状态中，无戏论而清净。心性为何亦非，乃是于《佛华严经》中所说，一切法之自性为何亦非。如是说。修持之续《智慧圆满》中说：觉性为何亦非，远离一切希欲之念。如是说。仅此，大圆满修持六义中说：心与法性为何亦非，修持之时，何亦不修。如是说。仅此，时之表诠，善念恶念为何亦非之清净，以处所之表诠，为何亦非之法界清净，不舍一而了知且证悟，则无有轮涅二取之念。彼亦于耳传口诀之鬘中说：为何亦非，处所转变
English
Emptiness. Where does one become familiar with the expanse of realization? That which is called a person is the Buddha. Vajrasattva is not separate. Thus it is said. Therefore, the meaning is beyond thought. When the wind enters the central channel, the wind of essential wisdom rests in its own place, and the wind of the illusory body does not arise. This is the time or measure when the mind is not confused; it is the name or sound of reality. As the Brahmin said from Rama: When the wind enters the central channel, this is the sound of reality itself, the infallible measure. Thus it is said. At that moment, the center of the chakra of the knot of the channels is filled with pure wind or pure bindu, so that awareness is clear and without conceptuality. Without meditating on the single bliss of non-duality, it arises naturally in the continuum. When one looks at that time, one sees and realizes the meaning of how it is without error. That is also said in the oral transmission of the Vajra Bridge empowerment instruction: When the knot of the channels is filled with purity, the bliss of whatever one desires will arise. Thus it is said. The symbolic meaning of time is like looking at the time when the turbidity of water does not remain and it is clear, and seeing the bottom without abandoning the water. Similarly, when the wind of all afflictions or the suffering of elaboration does not remain, and the wind-mind is pure, and the nature of mind is stable without elaboration in a state of non-grasping, then by placing the four key points in their natural state, without abandoning appearances, one deeply realizes the meaning that the nature of mind is nothing whatsoever, and the pure realm of Dharma is completely purified. In a state where dualistic thoughts do not remain, it is without elaboration and completely pure. The nature of mind being nothing whatsoever is what is said in the Avatamsaka Sutra, that the nature of all dharmas is nothing whatsoever. Thus it is said. In the tantra of meditation, "The Perfection of Wisdom," it is said: Because awareness is nothing whatsoever, it is separated from all thoughts of desire. Thus it is said. At that moment, in the six meanings of the Great Perfection meditation, it is said: Because mind and Dharma-nature are nothing whatsoever, one does not meditate on anything at the time of meditation. Thus it is said. At that moment, the symbolic meaning of time is that the purity of good thoughts and bad thoughts being nothing whatsoever, and the symbolic meaning of place is that the Dharma-realm, which is nothing whatsoever, is realized and understood without abandoning it as one, and the mind that grasps samsara and nirvana as two ceases to exist. That is also said in the Garland of Oral Transmission Instructions: Being nothing whatsoever, the place changes.
Chinese
乙、处于转变之中没有二取执着。如是说。那正是大吉祥普贤王如来的心意。那也如《智慧秘密》中所说：‘什么也不是，无所依凭的，自明智慧太阳的光芒，是普贤王如来的密意。’如是说。又如《智慧秘密》第二品中所说：‘什么也没有却了知一切，一切智者的眼睛最为殊胜，实义之法皆明了。’如是说。如《修持续·智慧圆满》中所说：‘菩提心的见解是，无论如何什么也不是，自生智慧的体性明了，处于不可思议之境。见不可思议的智慧。’如是说。什么也不是，那就是什么也没有。那也如根本续《智慧秘密》中所说：‘智慧秘密的密意是，什么也没有就是那样。’如是说。如《修持续·智慧圆满》的开端品中所说：‘无作意之觉性普贤，什么也没有觉性明了，离勤作之心现前成佛。’如是说。如《智慧圆满》的觉性不为因缘所生的品中所说：‘任运自成觉性无勤作，戏论与开展和收摄自然寂灭。’也如是显现。注释：痛苦自然寂灭，无造作之密意什么也不是。如是说。因此，一切法的密意是什么也不是，因此行者的心不住于任何事物，在时节的表示之时，于要点的表示上自然安住，因此不落于任何边际的智慧，心的边际或者言辞的边际，即使是细微之处也不安住的意义，如实本然之状态或实相中，如实证悟那意义。那是心性事物之实相，具备四法，于三时中无有变异的密意，是无需修持和错乱的究竟之义。那是金刚语，时节的表示是上师加持之时开示的修法，不能以通常的解释来宣说。此处，以上面四个要点的表示加持于相续之时，是开示在自己的相续中显现之方式和生起之方式，那也，明亮是未遮蔽根门而生起，不分别念是根门未动摇而生起，安乐是下气稍微摄持意念而生起，不可分离
English
B. There is no dualistic clinging in being transformed. Thus it is said. That is indeed the intention of glorious Samantabhadra. That is also as stated in the Wisdom Secret: 'What is not anything, without any support, the light of the self-illuminating sun of wisdom, is the intention of Samantabhadra, the Victorious One.' Thus it is said. Also, as stated in the second chapter of the Wisdom Secret: 'Knowing everything without anything, the eye of the all-knowing is the most supreme, the essential meaning of the dharmas is clear.' Thus it is said. As stated in the Meditative Practice Tantra, Perfection of Wisdom: 'The view of bodhicitta is, in whatever way, it is not anything, the nature of self-arisen wisdom is clear, it is placed in the state of non-thought. One sees inconceivable wisdom.' Thus it is said. That which is not anything is that which is not anything at all. That is also as stated in the root tantra, the Wisdom Secret: 'The intention of the Wisdom Secret is, that which is not anything is just like that.' Thus it is said. As stated in the introductory chapter of the Meditative Practice Tantra, Perfection of Wisdom: 'Awareness without effort, Samantabhadra, awareness is clear without anything, liberation from effortful mind, manifest enlightenment.' Thus it is said. As stated in the chapter of the Perfection of Wisdom, awareness not produced by causes and conditions: 'Spontaneously accomplished awareness without effort, elaboration, expansion, and contraction naturally subside.' Thus it also appears. Note: Suffering naturally subsides, the unfabricated intention is not anything. Thus it is said. Therefore, since the intention of all dharmas is not anything, the mind of the individual does not abide in anything, and at the time of the symbolic expression of time, it naturally abides in the symbolic expression of the key point, so that the wisdom that does not fall into any extreme, the limit of the mind or the limit of words, even the subtle and minute does not abide, the meaning of the way things are, or the nature of reality, is realized as it is. That is the ultimate meaning of the nature of mind, the reality of things, possessing four qualities, unchanging in the three times, without the need for meditation or confusion. That is the vajra word, the symbolic expression of time is the practice taught at the time of the guru's blessing, and it should not be taught in ordinary explanations. Here, when the above four symbolic expressions of the key point are applied to the continuum, it is to show how it arises and how it occurs in one's own continuum, and that, clarity arises from not blocking the sense gates, non-conceptualization arises from not moving the sense gates, bliss arises from slightly holding the lower wind and mind, inseparability.
Chinese
那来自于舌尖未依赖任何地方。明晰是自知且自明的。无分别是不涉法性的。安乐是无漏的安乐。无分别的是法界。也就是，无执著的清澈智慧，那被称为明晰。显现不灭，无执取，那被称为无分别。身心不舍，念头消散，那被称为安乐。这样的体验无法指示，那被称为无分别。如此说。认识之后，在修行的阶段，明晰不堕入昏沉。无分别不堕入掉举。安乐不堕入习气。无分别不堕入偏颇。明晰遣除无明。无分别断除错乱。安乐得以体验。无分别融为一体。仅此而已，明晰不为心所触及。无分别自性光明。安乐脱离思虑的觉知。无分别超越心智言语。在究竟果位之时，明晰连同断灭的边见都已脱离。无分别脱离常边的边见。安乐不滞留于无记或习气之中。无分别脱离二元对立以及执二元的边见。在无分别的时刻，连区分可分别或不可分别的二元对立的细微念头也不存在。因此，甚至不对其本身执著，从而脱离戏论，法性界完全清净。如果用比喻来说，明晰的比喻就像不被风摇动的酥油灯。无分别的比喻就像鸟沙丁卡拉。安乐的比喻就像食物的容器或石钵中的水。无分别的比喻就像牛奶和水混合或盐溶于水中。如果与毫不矛盾且令人信服的教证结合，在智慧秘密品第九品中说：自知明晰的菩提心，因无执著而明晰。无境的明晰如同酥油灯。如此说。从口耳传承珍宝之光中说：安住于自明觉性的状态中，脱离分别念的觉性是明晰的。如此说。无分别的教证，从口耳传承珍宝明光中说：什么也不是，没有执著。什么也不分别，融入心中。分别念是心的
English
That arises from the tip of the tongue not relying on anything. Clarity is self-knowing and self-illuminating. Non-conceptuality is being free from the elaborations of the nature of reality. Bliss is the bliss free from outflows. Non-duality is the realm of reality. That is, clear wisdom without grasping is called clarity. Appearances are unceasing, without grasping, that is called non-conceptuality. Body and mind are not abandoned, thoughts are destroyed, that is called bliss. Such an experience cannot be pointed out, that is called non-duality. Thus it is said. After recognition, in the stage of practice, clarity does not fall into dullness. Non-conceptuality does not fall into excitement. Bliss does not fall into latent tendencies. Non-duality does not fall into partiality. Clarity dispels ignorance. Non-conceptuality cuts through delusion. Bliss is experienced. Non-duality merges into one. Just then, clarity is not touched by the mind. Non-conceptuality is naturally luminous. Bliss is free from the knowing of thinking. Non-duality is beyond mind and words. At the time of ultimate fruition, clarity, together with the extreme of annihilation, is abandoned. Non-conceptuality is free from the extreme of permanence. Bliss does not remain in the unstated or latent tendencies. Non-duality is free from duality and the extreme of grasping at duality. At the time of non-duality, even the subtle mind of distinguishing between what should be distinguished or not distinguished does not remain. Therefore, since there is no clinging even to that itself, it is free from elaboration, and the realm of reality is completely pure. If we use examples, the example of clarity is like a butter lamp not moved by the wind. The example of non-conceptuality is like bird satinkaara. The example of bliss is like a food container or water in a stone bowl. The example of non-duality is like milk and water mixed or salt dissolved in water. If we combine it with a trustworthy statement that is not contradictory, in the ninth chapter of the Secret of Wisdom, it says: The self-knowing, clear bodhicitta, is clear because of non-grasping. Clarity without an object is like a butter lamp. Thus it is said. From the Light of the Precious Oral Transmission, it says: Abiding in the state of self-luminous awareness, the awareness free from conceptual thought is clear. Thus it is said. The statement on non-conceptuality, from the Light of the Precious Oral Transmission, says: It is nothing, there is no grasping. It does not conceptualize anything, it dissolves into the mind. Conceptual thought is of the mind.