Chinese
因此，不能无所依而生起。通过表征使意义在相续中显现，对于尚未显现的，如果中断修习，就像护送者从路上返回一样，在未脱离怖畏之前，如同被敌人劫持。意义尚未显现，就不需要依赖表征的方便对治，就像脱离怖畏后护送者返回家乡，如同送客人到住处一样，不需要依赖表征和方便，因为不执著于表征，所以不会遮蔽意义，是远离对治的垢染的清净意义。这是通过比喻显示通过表征解脱意义的道理。其中，上、中、下根器的比喻是，如同眼睛的敏锐和迟钝一样，表征、实物、根识，一个意识看到一个部分就足够了，之后就不会不认识。中等根器需要偶尔看到一次，之后就认识了。迟钝根器需要一直陪伴，刚一分开就不认识，会产生怀疑。上等根器通过表征看到一个部分，就不需要依赖对治，也不会舍弃无明、不理解和不认识。中等根器一个部分不足够，需要偶尔相遇，之后就习惯和熟悉，之后就不会不认识，只要记住就足够了。下等根器如果不持续不断地陪伴，刚一见面就不会相信，会产生怀疑，所以需要不散乱、不忘记地持续陪伴。这是通过表征解脱意义的道理，以上、中、下三种根器以根器的敏锐和迟钝为例进行说明。现在，为了使表征的意义融入相续，表征的词义分为两种：第一，表征的两个词是：不住于无执的自性中，给予动摇执着的风的窍诀；心性不稳，广生分别念，给予安乐明点的窍诀。也就是说，自明的心性，实物的实相，不住于没有执著的自性中，所有的念头和分别的错乱，都是因为明觉的风动摇，不住于没有执著的法性自性中，所以会错乱成各种各样的执著。现在为了不产生错乱，就要抓住动摇意念的风，没有意念执
English
Therefore, it is not possible to arise without a basis. That which clarifies the meaning through symbols in the continuum, for that which has not yet become manifest, if the practice is interrupted, it is like an escort returning from the road, like being carried away by an enemy until the fear is not overcome. When the meaning has not become manifest, there is no need to rely on the antidote of the means of symbols, just as when the fear is overcome, the escort returns home, like escorting a guest to his residence. There is no need to rely on symbols and means, because not being attached to symbols does not obscure the meaning, it is the pure meaning that is free from the defilement of antidotes. This is an example showing the understanding of liberating meaning through symbols. Furthermore, the examples of superior, intermediate, and inferior faculties are like the sharpness and dullness of the eyes. With symbols, objects, and faculties, one consciousness seeing one part is sufficient, and then one will not fail to recognize it. An intermediate faculty needs to see it occasionally, and then one will recognize it. An inferior faculty needs to be accompanied constantly, and immediately after separation, one will not recognize it and will have doubts. A superior faculty sees one part through symbols and does not need to rely on antidotes, and will not abandon ignorance, misunderstanding, and non-recognition. An intermediate faculty is not satisfied with one part, but needs to meet occasionally, and then one will become accustomed and familiar, and then one will not fail to recognize it, and it is enough to just remember it. If an inferior faculty is not constantly accompanied without distraction, one will not believe it immediately upon meeting, and doubts will arise, so one needs to be constantly accompanied without distraction or forgetting. This is the meaning of liberating meaning through symbols, and the three faculties of superior, intermediate, and inferior are explained with the example of the sharpness and dullness of the faculties. Now, in order to make the meaning of symbols enter the continuum, the meaning of the words of symbols is divided into two: First, the two words of symbols are: Not abiding in the state of non-grasping, giving the instruction of the wind of moving grasping; The nature of mind is unstable, with great proliferation, giving the instruction of the bliss bindu. That is to say, the self-aware nature of mind, the reality of things, does not abide in the state of having no grasping mind. All the delusions of thoughts and concepts are because the wind of awareness moves, not abiding in the nature of reality without grasping, so it is deluded into various kinds of grasping. Now, in order not to be deluded, one must grasp the wind that moves the mind, without mental grasping.
Chinese
处于这种状态时，就给予控制那动摇之心的风的诀窍。而且在耳传和幻眼传承的大金刚桥中也说：思维分别被风所动摇的心，不住于无执的状态，给予控制动摇之风的诀窍。这与上述说法相符。现在，关于控制动摇之风的诀窍，风被认为是两种，即物质的风和智慧的风。正如金刚桥灌顶的诀窍中所说：风有两种，即智慧的风和物质的风。物质的风又分为根本的风和支分风两种。关于风，五身自性是无边无际的，虽然似乎要插入一个叫做圣轮的东西，但也需要考察。这样说完之后，就说了根本的风和支分风。其中，根本的风有五种：上行风位于锁骨之下，将食物精华向上输送，使身体充满光泽。下行风位于肛门和金刚处，分离食物残渣和精液，并向下排出。与火同住的风位于脐脉胃中，产生身体的热量并消化食物。遍行风位于四个关节处，使身体的头尾都能感受到触觉。命勤风位于心脏的命脉中，气息向外延伸一庹，向内到达心脏内部，流动交织，因此，向内到达心脏的命脉，内外两者相互流动，使心脉跳动，维持生命。五种支分风是：行风、极行风、普行风、遍行风、定行风。根本的风和支分风实际上是一个基础，即命勤风和遍行风是物质与智慧结合的风。例如，就像盲人骑在有眼睛的跛子身上一样，智慧的风负责移动，物质的风负责推动，从而同时进行记忆和移动。当物质与智慧分离时，物质的风消散到外面，智慧的风就没有了推动者。
English
When staying in that state, the key to controlling the wind that agitates the mind is given. Moreover, in the Great Vajra Bridge of the oral transmission and illusory eye transmission, it is said: 'The mind agitated by thoughts and discriminations, does not abide in a state of non-grasping, give the key to controlling the agitating wind.' This is in accordance with the above statement. Now, regarding the key to controlling the agitating wind, wind is considered to be of two types: namely, material wind and wisdom wind. As it is said in the empowerment key of the Vajra Bridge: 'Wind is of two types, namely, wisdom wind and material wind.' Material wind is further divided into root wind and branch wind. Regarding wind, the nature of the five bodies is infinite, although it seems that something called the Holy Wheel is to be inserted, it needs to be examined. After saying this, the root wind and the branch wind are mentioned. Among them, there are five types of root wind: The upward-moving wind resides below the collarbone, drawing the essence of food upwards, causing the body to be filled with radiance. The downward-clearing wind resides in the anus and vajra, separating food waste and semen, and expelling them downwards. The fire-accompanying wind resides in the navel channel within the stomach, generating body heat and digesting food. The pervasive wind resides in the four joints, enabling the body's head and tail to feel tactile sensations. The life-sustaining wind resides in the heart's life channel, with breath extending outward one fathom and inward to the inside of the heart, flowing and interweaving. Therefore, inwardly reaching the heart's life channel, the inner and outer flow back and forth, causing the heart channel to beat and sustain life. The five branch winds are: moving, extremely moving, universally moving, completely moving, and definitely moving. The root wind and the branch wind are actually one basis, that is, the life-sustaining wind and the pervasive wind are the wind of the union of matter and wisdom. For example, it is like a blind man riding on a lame man with eyes, the wisdom wind is responsible for moving, and the material wind is responsible for pushing, thereby simultaneously performing memory and movement. When matter and wisdom are separated, the material wind dissipates outward, and the wisdom wind has no mover.
Chinese
在明晰而无分别的状态中，安住于自性，这是中阴的光明，或者当下觉性的风明晰而无分别地安住，这被称为时节的征兆。即使控制住物质的风，虽然有能力作为生起禅定的途径，但它不是通过瞬间领悟而在一生中成佛的风。因此，这里希望以觉性的风作为征兆来把握。觉性的风也有两种，即完全染污的风和完全清净的风。首先，完全染污的轮回之风也有三种。第一，种子部分的阿赖耶识是无明的种子，是所有错误的根源，是愚痴的种子部分的风。第二，烦恼的意念活动之风，以及使记忆和思维颠倒，是嗔恨的种子部分的风。第三，造作业障等的风，以欲望的意念稍微执着为所依，作为痛苦等的容器，是贪欲的种子部分的风。这三种被称为完全染污的，兄弟般的幻化之风。如《智慧秘密》中所说：“自明觉悟之心不识，无论执着于哪个部分，都会变成轮回的痛苦。”完全清净的涅槃智慧之风也有三种。由于认识并明晰了事物本身，因此没有无明的显现，明晰是完全清净的。由于没有心的分别念和非分别念，因此没有烦恼嗔恨的分别念，并且是清净的，所以非分别念是完全清净的。身体和心不感到存在，也没有任何痛苦存在，这是安乐完全清净的。明晰、非分别念、安乐这三者，词语上虽然不同，但意义上本质不可分割。在不可分割之时，无论是分别还是不分别的心的边际，或者词语的边际，即使是细微之处也不存在，这是如来藏的心髓。像这样本来就有的意义，因为认识到是自己的心性，所以被称为心髓智慧之风。正如第四世古汝所说，金刚萨埵所说，极喜金刚，即使在圆满正等觉的佛陀的境界中，也有一种叫做智慧之风。
English
In a state of clarity and non-discrimination, remaining in one's own nature is the clear light of the bardo, or the present awareness of the wind of clarity abiding without discrimination, which is called the sign of the times. Even if one controls the material winds, although they have the ability to serve as a path for generating samadhi, they are not the winds that lead to enlightenment in one lifetime through instantaneous realization. Therefore, here it is desired to grasp the wind of awareness as a sign. The wind of awareness is also considered to be of two types: the completely afflicted wind and the completely purified wind. First, the completely afflicted wind of samsara is also of three types. First, the seed part of the alaya, the seed of ignorance, the root of all delusions, is the wind of the seed part of delusion. Second, the wind that moves the afflicted mind, and the wind that reverses memory and thought, is the wind of the seed part of hatred. Third, the wind that creates karmic imprints, etc., relying on a slight attachment to the mind of desire, and acting as a vessel for suffering, etc., is the wind of the seed part of attachment. These three are called the completely afflicted, brotherly emanation winds. As it is said in the Wisdom Secret: "The self-luminous mind of enlightenment does not recognize, whichever part it clings to, it will turn into the suffering of samsara." The completely purified wind of nirvana wisdom is also of three types. Because the thing itself is known and clear, there is no appearance of ignorance, and clarity is completely purified. Because there is no mental discrimination or non-discrimination, there is no discrimination of afflicted hatred, and it is purified, so non-discrimination is completely purified. The body and mind do not feel existence, and no suffering exists, this is bliss completely purified. Clarity, non-discrimination, and bliss are three, although different in words, their essence is inseparable in meaning. At the time of inseparability, whether it is the edge of the mind that separates or does not separate, or the edge of words, even the subtle is not present, this is the heart essence of the Sugata. The meaning that has always been like this, because it is known to be one's own mind, is called the wind of heart essence wisdom. As the Fourth Guru said, Vajrasattva said, Garab Dorje, even in the state of the perfectly complete Buddha, there is one thing called the wind of wisdom.
Chinese
请记住那个。这样说的。也就是说，由遍一切染污的风，无明所特别执着的那个，转化为清净的风，成为觉知且无所缘的状态。也就是说，在《般若摄颂》中说：如何执着就显示如何遍一切染污，不缘我与我所，则说是清净。这样说的。也就是说，在此处，遍一切染污的风，从转变为清净而显现，关键的表示有两种，也就是，明晰是关键的表示，不分别念是关键的表示。也就是说，明晰是关键的表示，就是眼睛不闭，在鼻尖的正前方，不作意地直视。不分别念是关键的表示，就是眼睛的眼睑和眼珠也不动，眼珠稳定地保持不动，通过这二者来转变，阿赖耶识染污的风，种子部分的阿赖耶识的愚痴部分，通过明晰的关键表示而清净，显现为觉知且自明。遍一切染污的风，具有染污的有染污意的风的部分，通过不分别念的关键表示而清净，显现为不分别念的法性。以上是执着风的口诀。 第二，对于心性广大戏论，给予安乐明点的口诀：也就是说，对于心性事物实相具有四法的不稳固，以及贪欲、执着、事物和表相的广大戏论，给予安乐明点的口诀。也就是说，在耳传幻眼传承的金刚大桥中说：由分别念的风而生起忆念，对于表相的广大戏论，给予安乐明点的口诀。这样说的。也就是说，安乐明点的口诀有两种，有漏的安乐明点存在于身体上，无漏的安乐明点存在于意上。也就是说，有漏的存在于身体上的明点，依赖于自身具有方便，风可以利用，以及他身具有智慧，脉可以利用，在第三灌顶智慧时，以无二的安乐来象征大手印的意义，也就是说，依赖于他身是身体的触觉，有为法因缘而坏灭是世俗的谛