Chinese
续部中说：“胜义法性无生灭，世俗如幻现万象。”《入行论》中说：“胜义非是心识境，心识唯是世俗谛。”因此，胜义谛不是心识的对境，而是通过上师的窍诀来认识。心性实相具有四法印，不住于心识的边际或言语的边际，即使是极其微细之处也不住留，并且不会被其他因缘所动摇或改变，因此称为“橛”。这是对无修之义的大橛的简要指示。词句分为两种：从无修的表诠大橛的安立中，施予以表诠解脱意义的口诀，以及指示金刚句道之心之钥匙。施予以表诠解脱意义的口诀分为两种：时间的表诠和要点的表诠。第一，时间的表诠是：当风融入中脉的征象出现时，气息不会从其他地方流动，而是从左鼻孔（火界）向内流动一丝气息时，就指示说：这就是如是之义，因为这是如实见到的时间，所以称为时间的表诠。这不能在一般情况下指示，而是在修持时上师加持的时候指示。要点的表诠也有理解和词句两种。其中，第一，对表诠的理解的简要指示是：这也是用相似的比喻来表示的。例如，就像依靠灯来获取仓库的钥匙，或者像孩子依靠手指来看到月亮一样，在时间表诠的时候，依靠四种要点的表诠，将其运用在自己的相续中来指示。心性实相是无修的，不住于心识的边际或言语的边际，即使是极其微细之处也不住留的意义。因为见到了不变的事物，所以从二取的心识中解脱。对于离心的无修之义，如果安立名称，就称为空性。空性也有三种观点，其中，用词句和心识来确定的是：有情心识的空性。用表诠和方便来调伏相续的是：瑜伽士道之空性。意义不住于心识的边际，即使是极其微细之处也不住留，三时不变的是：佛陀之空性。
English
It is said in the Tantra: "Ultimate reality, the nature of phenomena, has no birth or cessation; conventional reality appears as illusion in various ways." It is said in the Bodhicaryāvatāra: "Ultimate reality is not the object of the mind; the mind is considered to be only conventional." Therefore, the ultimate is not the object of the mind, but is introduced through the guru's instructions. The reality of mind itself possesses the four characteristics, not abiding at the edge of the mind or the edge of words, not even in the slightest subtle point. Because it is realized that it cannot be mistaken or changed by other conditions, it is called a 'peg'. This is a brief explanation of the meaning of driving in the great peg of the unmeditated meaning. There are two aspects to the words: from the establishment of the great peg of unmeditated symbols, giving the instructions that liberate meaning through symbols, and showing the vajra word path, the key to the mind. Giving the instructions that liberate meaning through symbols has two aspects: the symbol of time and the symbol of the essential point. First, the symbol of time is: as a sign that the prana has entered the central channel, the prana does not move from elsewhere, but at the time when a single thread of prana moves inward from the left nostril (the fire element), it is introduced, saying: that is the meaning of suchness, because it is the time when it is seen as it is, therefore it is called the symbol of time. This cannot be shown in ordinary circumstances, but is shown at the time of the guru's blessing during practice. The symbol of the essential point also has two aspects: understanding and words. Among these, first, the brief explanation of the understanding of the symbol is: this is also represented by similar examples. For example, just as one uses a lamp to obtain the key to a treasury, or just as a child sees the moon by relying on a finger, at the time of the symbol of time, one introduces it by applying the four symbols of the essential point to one's own continuum. The reality of mind itself is unmeditated, the meaning of not abiding at the edge of the mind or the edge of words, not even in the slightest subtle point. Because one sees the unchanging, one is liberated from the mind that grasps at duality. If a name is given to that unmeditated meaning of non-mind, it is called emptiness. There are also three views of emptiness, among which, that which is determined by words and mind is: the emptiness of sentient beings' minds. That which tames the continuum through symbols and means is: the emptiness of the yogi's path. The meaning does not abide at the edge of the mind, not even in the slightest subtle point, and is unchanging in the three times: that is the emptiness of the Buddha.
Chinese
。总的来说，在大圆满中，有修、无修、以及非二元这三种。其中，康区的娘氏修法是有修；藏地的修法是无修；嘉莫擦瓦绒的佛法是不落有修和无修的二元对立，是离边中观之道。这是因为，对于法性的意义，没有执着，所以从智慧的角度来说是无修；对于个人的心识，没有散乱，所以从方便的角度来说是有修。而且，以不散乱的要点为标志的四种表示，以及不执着的无修之义，在没有先后地同时融入自相续，所以方便和智慧不是二元对立的，没有执着于修，也没有执着于不修。对于心识的边际或者言辞的边际，即使是细微之处也不停留，这就是双运的见解，是离边的；对于有和无都不修，这就是中观的意义；对于任何一方都不偏袒，这就是正直；不从有修或无修的任何一方进入，这就是有和无的非二元之义。对于心识的边际或者言辞的边际，即使是细微之处也不停留，过去、现在、未来三时没有聚集和分离，没有显现和隐没，没有去和来，没有生和灭的四种意义，这就是用表示来指示。见到那个意义本身，现在认识到不会错乱和改变，所以称为“橛”。而且，在根本续《智慧秘密》中说：“修与不修边之法，离边中观正直道，不入任何边之途。”这也是对于根器上等者，以时节的表示和时要的表示来指示时，仅仅通过指示就能领悟，仅仅通过领悟就能解脱，现在完全不依赖于行为和造作，这就是认识到上等者可以放下一切造作。对于中等根器者，通过指示而领悟那个意义之后，即使特意去修也不需要，即使特意散乱也不会散乱，自然而然地不舍弃也不追求，自性地守护，这就是认识到中等根器者可以自性任运成就。对于下等根器者，通过指示而领悟意义，虽然领悟到没有可做之事，但是不能放下对个人的表示和方便，必须一刹那也不散乱地行持，这就是认识到下等根器者不能放下一切造作。
English
Generally, in the Great Perfection, there are three: with meditation, without meditation, and non-duality. Among them, the Nyang style of Kham is with meditation; the Tibetan style of meditation is without meditation; the Buddha's way of Gyalmo Tsawe Rong is non-dual, neither with meditation nor without meditation, it is the path of the Middle Way, free from extremes. This is because, regarding the meaning of the nature of reality, there is no attachment, so from the aspect of wisdom, it is without meditation; regarding the mind of the individual, there is no distraction, so from the aspect of skillful means, it is with meditation. Moreover, the four symbols that signify non-distraction, and the meaning of non-meditation, which is without clinging, arise in the mindstream simultaneously without any sequence. Therefore, skillful means and wisdom are non-dual, without clinging to meditation or non-meditation. Not abiding even in the subtle and minute limits of mind or words, this is the view of union, free from extremes. Not meditating on either existence or non-existence, this is the meaning of the Middle Way. Not leaning towards any side, this is uprightness. Not entering from the side of either meditation or non-meditation, this is the meaning of non-duality of existence and non-existence. Not abiding even in the subtle and minute limits of mind or words, the three times of past, present, and future are without gathering and separation, without clarity and obscuration, without going and coming, without birth and cessation, possessing these four qualities is indicated by symbols. Having seen that meaning itself, now realizing that it will not be mistaken or changed, it is called a 'peg'. Moreover, in the root tantra, the Secret of Wisdom, it is said: 'The dharma of meditation and non-meditation is an extreme, the Middle Way free from extremes is the path of uprightness, there is no entering the path of any extreme.' Furthermore, for individuals of superior faculties, when introduced with the symbolic language of time and the crucial symbolic language of time, they realize merely by being shown. Having realized, they are liberated, and now they are completely independent of actions and activities. This is realizing that superior individuals can let go of all activities. For those of middling faculties, having realized that meaning through introduction, even if they deliberately meditate, it is not necessary. Even if they deliberately become distracted, they are not distracted. Naturally, without abandoning or striving, they maintain themselves naturally. This is realizing that those of middling faculties can spontaneously accomplish themselves. For those of inferior faculties, having realized the meaning through introduction, although they realize that there is nothing to do, they cannot abandon the symbolic language and skillful means for individuals. They must practice without distraction for even a single moment. This is realizing that those of inferior faculties cannot let go of all activities.
Chinese
我用例子来表示意义，例如在北方香巴拉的尸林中，有一百零一个瑜伽士，其中最年长的瑜伽士名为达纳达，据说他将第七代婆罗门种姓一人的肉和脑髓作为会供品，瑜伽士们因此瞬间领悟了意义，证悟了一生成佛的意义，一种无所依的觉性在他们的相续中生起。当时，瑜伽士们问瑜伽士达纳达：那个瑜伽士是怎样的一个人？他的身和心安住在何处？其他的瑜伽士回答说：那个瑜伽士是属于大乘婆罗门种姓的一员，他的身和心安住在风中，风安住在空中，而空无所依。如同这个例子一样，所有人的身体根本也是如此证悟的。这与所说相符。对于心性无所依、无造作而显明这一点，出现了三种理解方式：上等是直接理解声音，证悟到可以无为而安住；中等是理解声音为任运自成，理解并证悟自性任运自成；下等是理解声音为颠倒，证悟到不能无为而安住。因此，虽然通过一个表征来介绍，相续中会生起相同的觉悟，但由于众生的根器不同，会显现上、中、下三种不同的理解。例如，上等根器的人，如同流入大河中一样，仅仅通过介绍就足够了，任何因缘都无法造成利益或损害。中等根器的人，如同流入中等河流中一样，需要不断地提醒，以防止自然分离。下等根器的人，如同流入小河中一样，一瞬间也不能放松，必须与表征的方法和盘旋紧密相连。因此，首先是对表征进行介绍。从家乡之外的地方被提升，如同不回头看自己的家乡一样。中间，如果执着于上师的方法和表征之路，而没有见到实义，如同客人回头看自己的家乡，而主人没有将客人送回家，反而自己抓住客人一样，因为执着于表征的本身，所以实义的离念就变成了表征的对治。
English
I will illustrate the meaning with an example. For instance, in the charnel ground of Shambhala in the north, there were one hundred and one yogis. The eldest of them, a yogi named Dānada, is said to have offered the flesh and brains of a seventh-generation Brahmin as a feast. As a result, the yogis instantly realized the meaning, attaining the meaning of enlightenment in one lifetime, and a non-referential awareness arose in their minds. Then, the yogis asked Dānada, the yogi: "What kind of yogi is that? Where do his body and mind reside?" The other yogis replied: "That yogi belongs to the lineage of the Mahayana Brahmin. His body and mind reside in the wind, the wind resides in the sky, and the sky is not dependent on anything." Just like this example, the root of everyone's body is realized in the same way. This is in accordance with what was said. Regarding the realization that the nature of mind is non-referential, unconditioned, and clear, there are three ways of understanding: The superior way is to understand the sound directly, realizing that one can abide in non-action; the intermediate way is to understand the sound as spontaneously accomplished, understanding and realizing that the nature is spontaneously accomplished; the inferior way is to understand the sound as inverted, realizing that one cannot abide in non-action. Therefore, although the same realization arises in the mind through the introduction of a single symbol, due to the different faculties of beings, three different understandings, superior, intermediate, and inferior, can arise. For example, a person with superior faculties is like flowing into a great river, where mere introduction is sufficient, and no condition can cause benefit or harm. A person with intermediate faculties is like flowing into a medium-sized river, where constant reminders are needed to prevent natural separation. A person with inferior faculties is like flowing into a small river, where one cannot relax even for a moment and must be closely connected with the method of symbols and circumambulation. Therefore, first, there is the introduction to the symbols. Being elevated from a place other than one's homeland is like not looking back at one's homeland. In the middle, if one clings to the guru's methods and the path of symbols, and does not see the actual meaning, it is like a guest looking back at his homeland, and the host not sending the guest home, but instead grabbing the guest himself. Because of clinging to the symbols themselves, the non-conceptual meaning becomes the antidote to the symbols.