English
Please remember that. It is said like that. That is to say, that which is specifically grasped by ignorance, the wind of all-pervasive defilement, is transformed into a purified wind, becoming a state of knowing and without object. That is to say, in the "Perfection of Wisdom Collection" it is said: How it grasps, it shows how all-pervasive defilement is, not focusing on self and what belongs to self, it is said to be purified. It is said like that. That is to say, here, the wind of all-pervasive defilement, from transforming and appearing as purified, there are two key signs, that is, clarity is the key sign, and non-conceptualization is the key sign. That is to say, the key sign of clarity is: without closing the eyes, just in front of the tip of the nose, looking straight ahead without focusing on anything. The key sign of non-conceptualization is: without moving the eyelids and eyeballs, keeping the eyeballs steadily still, and transforming the state with these two: the wind of the all-ground consciousness, the part of ignorance of the seed part of the all-ground consciousness, is purified by the key sign of clarity, and appears as knowing and self-illuminating. The wind of all-pervasive defilement, the part of the wind of the defiled mind that has defilements, is purified by the key sign of non-conceptualization, and appears as the nature of non-conceptualization. Up to here is the oral instruction of grasping the wind. Second, bestowing the oral instruction of the bliss bindu on the great elaboration of mind itself: That is, bestowing the oral instruction of the bliss bindu on the instability of the nature of mind itself, the reality of things, which possesses the four dharmas, and the great elaboration of desire, grasping, things, and signs. That is, in the Vajra Bridge of the Ear-transmitted Miraculous Eye Lineage, it is said: By the wind of thoughts, memory arises, for the great elaboration of signs, bestow the oral instruction of the bliss bindu. It is said like that. That is to say, there are two oral instructions of the bliss bindu: the bliss bindu with outflows residing in the body, and the bliss bindu without outflows residing in the mind. That is to say, even for the bindu with outflows residing in the body, relying on one's own body possessing skillful means, the wind being workable, and another's body possessing wisdom, the channels being workable, at the time of the third empowerment of wisdom, the meaning of the great seal is symbolized by the non-dual bliss, that is, relying on another's body is the touch of the body, conditioned things disintegrating due to causes is the conventional truth.
Chinese
这是因为，仅仅通过一瞬间的领悟，并不能获得一生证悟成佛的喜乐，因此不能作为比喻的意义。正如所说：“因为相似所以不是比喻，因为不相似所以不是真实。”这里，无漏的喜乐并非真实存在，而是被认为是表征。无漏的喜乐和不可分割的喜乐有两种表征。喜乐的关键表征是：挺直腰部，使脊椎发出声响，下方的气息稍微被控制。不可分割的关键表征是：牙齿之间留出能容纳中等箭杆的空间，自然呼吸，舌尖不依赖任何地方，保持气息稳定。通过这两种方式，使所有烦恼之风和习气等作用之风从贪欲中转变，通过喜乐净化痛苦的习气，以及显现不可分割的法界，甚至连极其细微的念头也不停留。以上是喜乐明点的口诀。在讲解以上关于动摇执持之风的口诀和喜乐明点的口诀时，虽然有先后顺序，但在通过表征来认识并实践时，应将二者合一。也就是说，当出现时间的表征时，通过关键的表征来认识，从而将所有烦恼之风，即未被指明的潜在习气，转变为完全净化的法界之风。时间的表征也有四种：顶轮梵穴（藏文：གཙུག་ཏོར，梵文天城体：ब्रह्मरन्ध्र，梵文罗马拟音：brahmarandhra，汉语字面意思：梵穴）的阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者）之时；喉轮受用（藏文：ལོངས་སྤྱོད，梵文天城体：उपभोग，梵文罗马拟音：upabhoga，汉语字面意思：享受）的阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者）之时；心间智慧（藏文：ཤེས་རབ，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧）的阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者）之时；脐轮化身（藏文：སྤྲུལ་པ，梵文天城体：निर्माण，梵文罗马拟音：nirmāṇa，汉语字面意思：化身）的阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者）之时；以及密处生乐（藏文：བདེ་བ，梵文天城体：सुख，梵文罗马拟音：sukha，汉语字面意思：快乐）的阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者）之时。当风和喜乐融入脉结阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者），二者混合，风不再流动时，如果风稍微移动像针尖一样，就会感到一丝细微的颤动。如果没有感觉到风的流动，风完全融入其中，那个时候就是时间的表征。这在婆罗门萨拉哈的著作中也有提到。他说：“风进入阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者），这是真实性的声音，是无欺的量度。”
English
This is because merely understanding in an instant does not equate to the bliss of attaining Buddhahood in one lifetime, so it cannot be used as an example. As it is said, "Because it is similar, it is not an example; because it is dissimilar, it is not the real thing." Here, the uncontaminated bliss is not truly existent, but is considered a symbol. There are two symbols for uncontaminated bliss and indivisible bliss. The key symbol for bliss is: straightening the back and making a snapping sound in the spine, slightly controlling the lower wind. The key symbol for indivisibility is: leaving a space between the teeth that can accommodate a medium-sized arrow shaft, breathing naturally without the tip of the tongue resting on anything, and keeping the breath steady without exceeding the tip of the teeth. Through these two methods, the winds of all afflictions and habitual tendencies are transformed from desire, and the habitual tendencies of suffering are purified by bliss, and the indivisible realm of dharma manifests, without even the slightest subtle thought remaining. This is the instruction on the bliss bindu. When explaining the instructions on the wind of grasping and the instructions on the bliss bindu, although they may occur in sequence, when recognizing them through symbols and practicing them, they should be combined into one. That is, when the symbol of time appears, recognize it through the key symbol, thereby transforming all the winds of affliction, the unspecified latent habitual tendencies, into the completely purified wind of the realm of dharma. There are also four symbols of time: the time of the crown protuberance (Tibetan: གཙུག་ཏོར，梵文天城体：ब्रह्मरन्ध्र，梵文罗马拟音：brahmarandhra，汉语字面意思：梵穴) avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者) at the crown of the head; the time of the enjoyment (Tibetan: ལོངས་སྤྱོད，梵文天城体：उपभोग，梵文罗马拟音：upabhoga，汉语字面意思：享受) avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者) at the throat; the wisdom (Tibetan: ཤེས་རབ，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧) avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者) at the heart; the time of the emanation (Tibetan: སྤྲུལ་པ，梵文天城体：निर्माण，梵文罗马拟音：nirmāṇa，汉语字面意思：化身) avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者) at the navel; and the time of the bliss-generating (Tibetan: བདེ་བ，梵文天城体：सुख，梵文罗马拟音：sukha，汉语字面意思：快乐) avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者) at the secret place. When wind and bliss are contained within the channel knot avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者), and the two are mixed, and the wind remains without movement, if the wind moves slightly like the tip of a needle, a subtle tremor will be felt. If the movement of the wind is not felt, and the wind is completely contained, that time is the symbol of time. This is also mentioned in the works of the Brahmin Sarah. He said, "When the wind enters the avadhūti (Tibetan: ཨ་ཝ་དྷུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：弃舍者), this is the sound of reality itself, it is an infallible measure."
Chinese
索！此外，在时节的象征之时，以要点的象征将未被预言的法界之处所转变，从而将寂止胜观之处所转变。此外，在金刚桥的解脱究竟金刚之语中说：依赖于时节的象征，以处所的象征转变处所，处所转变没有二取，是佛陀的唯一密意。此外，以时节的象征，要点的象征转变处所时，有四种要点的象征，即明晰是要点的象征之一，无分别是要点的象征之二，安乐是要点的象征之三，不可分是要点的象征之四。此外，明晰是要点的象征是指不遮挡诸根之门，专注于鼻尖的程度。此外，以明晰遣除无明，以无分别断除错乱，以安乐远离痛苦，以不可分转变至法界。在不可分的时节，对于可分或不可分的心的边际，或者语言的边际，极其深邃细微之处也不存在，因此是完全清净的。此外，以明晰没有堕入断灭，以无分别没有堕入常恒，是指无有摇摆地直视。无分别是要点的象征是指不摇动诸根之门，眼睛不眨动，直愣愣地。安乐是要点的象征是指下气稍微控制住，挺直腰身，收腹，将等持手印置于脐下。不可分是要点的象征是指舌尖不依赖于任何地方。从牙齿之间向外，让嘴巴张开到能容纳中等粗细的竹签的程度，舌尖不接触上颚和牙齿，气息自然地不超出牙齿的边缘，静静地放置。像这样，将四种象征同时运用并修持，相续中会生起某种状态，对于明晰、无分别、安乐、本体不可分，对于可分或不可分的心的边际，或者语言的边际，极其深邃细微之处也不存在的一种状态会在相续中生起。此外，觉知明晰且无有执取的意义，认识到是自己的心性，并且在自己的心性中明晰，这就是明晰，要点的象征是不遮挡诸根之门，从不闭眼中产生的。
English
So! Furthermore, at the time of the symbolic time, by transforming the unpredicted place of the Dharmadhatu with the symbolic key point, thereby transforming the place of tranquility and insight. Moreover, in the Vajra Words of the Ultimate Liberation of the Vajra Bridge, it is said: Relying on the symbolic time, transform the place with the symbolic place; in the transformation of place, there is no dualistic grasping; it is the single intention of the Buddha. Furthermore, when the place is transformed by the symbolic time and the symbolic key point, there are four symbolic key points: clarity is one symbolic key point, non-conceptuality is two symbolic key points, bliss is three symbolic key points, and non-separateness is four symbolic key points. Furthermore, the symbolic key point of clarity refers to not blocking the doors of the senses, focusing on the tip of the nose. Furthermore, clarity dispels ignorance, non-conceptuality cuts off delusion, bliss is free from suffering, and non-separateness transforms into the Dharmadhatu. In the time of non-separateness, even the subtle and minute edges of the mind or words that can be separated or not separated do not exist, therefore it is completely pure. Furthermore, clarity does not fall into annihilation, non-conceptuality does not fall into permanence, and it refers to looking straight without wavering. The symbolic key point of non-conceptuality refers to not moving the doors of the senses, keeping the eyes still and unblinking. The symbolic key point of bliss refers to slightly controlling the lower wind, straightening the back, contracting the abdomen, and placing the Samadhi mudra below the navel. The symbolic key point of non-separateness refers to the tip of the tongue not relying on anything. Open the mouth from between the teeth to the extent that a medium-sized bamboo stick can fit, without the tip of the tongue touching the palate or teeth, and let the breath naturally remain within the edge of the teeth, placing it quietly. In this way, by applying and practicing the four symbols simultaneously, whatever arises in the mindstream, clarity, non-conceptuality, bliss, and the essence of non-separateness, a state in which even the subtle and minute edges of the mind or words that can be separated or not separated do not exist will arise in the mindstream. Furthermore, knowing the meaning of clear and ungraspable awareness, recognizing it as one's own mind, and being clear in one's own mind, this is clarity, the symbolic key point is not blocking the doors of the senses, arising from not closing the eyes.