English
Then, that which has the ability to move, transforms into a state of self-knowing and self-illumination. That state in which no thoughts of the mind remain is called the non-conceptual nature of mind. That which possesses the vessel for storing habitual tendencies transforms into abiding in the non-conceptual nature of reality. This is when the winds of all afflictions are completely stilled, and it is called completely purified. It is called the completely pure nature of reality. Because it is not mind, it is called the nature of mind. How can one be certain that it is the nature of mind? It is determined through scripture and pith instructions. The scripture, as stated in the glorious Kalachakra Tantra: "Because of the binding qualities of cause, the three realms do not move or change." There are two kinds of existence: the existence of convention and the existence of the nature of reality that is spoken of. The existence of convention is: the existence of the gods above, the existence of the nagas below, and the existence of humans in between. The existence of the nature of reality that is spoken of is: the existence of existence, the existence of how it exists, and the existence of non-existence. The existence of existence, which is not clinging to the appearances and sounds of the world. The existence of how it exists, which is also not clinging to that which has become the object of consciousness. The existence of non-existence, which is called emptiness, because no deep and subtle edges of consciousness remain, so one does not even cling to the concept of emptiness. That self-luminous nature of not clinging does not waver and does not change. How is it known through pith instructions? In the short words of the secret mantra, it says: "Sang nge sale wa, non-conceptual, unborn." Four ways of looking are taught, namely: "Look at the top of the vajra crown, the gaze of the gods is straight ahead, for peace look downwards, the correct gaze is the tip of the nose." Here, it speaks of the correct way of looking. By contracting upwards, the giving of the pith instruction for controlling the winds is completed. Secondly, for the unstable and overly elaborate nature of mind, the pith instruction of the bliss bindu is given. Bliss is divided into two: the bliss bindu that resides in the body with outflows, and the bliss bindu that resides in the mind without outflows. Among these, the first is the bliss bindu that resides in the body with outflows: through the outer vase initiation, the face of clarity is shown; through the inner secret initiation, the face of non-conceptuality is shown; through the wisdom-knowledge initiation, the face of bliss is shown; one's own body possesses skillful means, the winds can be worked with, and
Chinese
由于与具有弱身的印相结合，介绍无二大印词权仁波切，不能作为有漏乐的例子，因为无漏乐不适合。第二，无漏乐的明点有两个：种子性的阿赖耶识，以及安住于无漏意的乐。那么，如何展示无漏的乐呢？由殊胜上师的口诀来展示。口诀是什么呢？稍微收摄下气，舌尖不依赖任何地方，嘴巴保持能容纳中等竹竿的程度。那时，在那个状态中，不会感觉到自己的身体存在，而一个不可分割的自性会在相续中生起。不感觉到自己的身体存在，那被称为实相法性的乐。种子性的阿赖耶识，连同痛苦，会转变为安住于实相法性的乐。乐、光明、无分别、不可分割，那被称为实相法性不可分割。烦恼的根本无明，连同它，会转变为安住于实相法性无二。那是无漏的乐。虽然在讲解口诀时有先后，但在实际应用于相续时，应同时进行。也就是，首先稍微收摄下气，保持根门不关闭也不动摇，舌尖不依赖任何地方。那时，心性自身的自性，自身的自性自明，就像自性光明，例如灯的光芒一样。啊！心的分别念什么也不安住，那是如不分别念所示现的坦底迦一样的法性。不觉得自己的身体存在，不执着于行为，就像食物的容器一样。那种感觉就是无漏的乐。这三者，词语上虽然不同，但实际上自性安住于一体，所以不可分割。当不可分割的那个在体验中显现时，连不可分割的细微的心的边际也不安住。那是心的心性完全清净，由于由殊胜上师所指示，所以是法的法性完全清净。不感觉到身体存在，如何知道那是无漏的乐呢？通过经文和口诀来了解。经
English
Because of relying on the root that is suitable to have the mudra of a weak body, introducing the non-dual Mahamudra Word Empowerment Rinpoche, it is not suitable to be an example of the bliss of contaminated things, because uncontaminated bliss does not fit. Second, there are two bindus of uncontaminated bliss: the seed-nature Alaya, and the bliss that abides in the uncontaminated mind. So, how is that uncontaminated bliss shown? It is shown by the instructions of the noble lama. What are the instructions? Draw in the lower wind a little, and leave the tip of the tongue without relying on anything, keeping the mouth open just enough to fit a medium-sized bamboo stick. At that time, in that state, one will not feel the existence of one's own body, and an indivisible essence will arise in the continuum. Not feeling the existence of one's own body, that is called the bliss of the nature of reality. The seed-nature Alaya, together with suffering, will transform into abiding in the bliss of the nature of reality. Bliss, clarity, non-conceptuality, indivisibility, that is called the indivisibility of the nature of reality. The root of afflictions, ignorance, together with it, will transform into abiding in the non-duality of the nature of reality. That is uncontaminated bliss. Although there is a sequence when explaining the instructions, in the actual application to the continuum, it should be done simultaneously. That is, first draw in the lower wind a little, keep the sense doors unblocked and unmoved, and the tip of the tongue does not rely on anything. At that time, the nature of mind itself, the self-nature of itself, self-illuminating, is naturally luminous, like the light of a lamp. Ah! The conceptual thoughts of the mind do not abide in anything, that is the nature of reality like the Tantika shown as non-conceptual. Not feeling the existence of one's own body, not clinging to behavior, like a container for food. That feeling is uncontaminated bliss. These three, although different in words, in reality, the essence abides as one, so they are indivisible. When that indivisible one arises in experience, even the subtle and minute edge of the mind that is just the activity of indivisibility does not abide. That is the mind's nature of mind completely pure, and because it is shown by the noble lama, it is the Dharma's nature of Dharma completely pure. Not feeling the existence of the body, how do you know that is uncontaminated bliss? It is known through scripture and instructions. Scrip
Chinese
是关于《般若波罗蜜多经》中慈氏菩萨请问品的内容。其中，不觉知身体存在的状态，被称为不住之乐。也被称为无漏之乐。也被称为涅槃之乐。关于口诀的教导是：从耳传口授大传承中说，获得安乐便获得无畏。要做佛（बुद्ध，buddha， बुद्ध，觉者）平等结合的开示。在《鬘论》中说，为了使安乐进入道，要展示珍宝幻化的明镜。如是说。在《圆满智慧续》中说，自生安乐的心性，并非显现而成立。大乐觉性如海般深邃。如是说。这说明了安乐明点的口诀。依靠四个要点象征来体验意义，这是象征解脱意义的口诀。关于金刚句道心之钥匙的开示分为两种：意义的开示和词语的开示。首先，意义的开示分为两种：有为物质的金刚和无为法性的金刚。第一种分为三种：假立名言的金刚，象征手印的金刚，有为物质的金刚。其中，假立名言的金刚是金刚国王和金刚称等。象征手印的金刚是金银铜铁等制成的九尖如意金刚（梵文：vajra，藏文：བཛྲ་），五尖、三尖、单尖等。有为物质的金刚如金刚石等。其他任何东西它都能摧毁，但它自己却被羊角摧毁。因此是有为法。第二种，无为法性的金刚，如《智慧秘密续》中所说：非因所生，本自存在。不为缘所坏，永不改变。如是说。上师以象征指示时，那未成为意境的无为法性之义。心的钥匙的开示是：依靠自己的心，通过上师的口诀，指示心性事物本性的实相，因此称为钥匙。例如，如同寺庙的钥匙一般。第二，词语道分为两种：进入的开示和本体的开示。其中，第一种是：在开示禅修方式上师口诀之时，上师的加持融入，这即是进入，这里没有指示。
English
This is about the content of the chapter requested by Maitreya in the Prajñāpāramitā Sutra. Among them, the state of not perceiving the existence of the body is called the bliss of non-abiding. It is also called the bliss of non-leakage. It is also called the bliss of Nirvana. The instruction on the oral tradition is: From the great lineage of ear transmission, obtaining bliss obtains fearlessness. One should give the teaching of Buddha (बुद्ध，buddha， बुद्ध，觉者) equal union. In the Garland of Letters, it says, in order to make bliss enter the path, one should display the precious illusory mirror. Thus it is said. In the Tantra of Perfect Wisdom, it says, the mind-essence of self-born bliss is not established as appearance itself. Great bliss awareness is as deep as the ocean. Thus it is said. This explains the oral instruction of the bliss bindu. Relying on the four key symbols to experience the meaning, this is the oral instruction of the symbol liberating meaning. The teaching of the vajra word path, the key to the mind, is divided into two: the teaching of meaning and the teaching of words. First, the teaching of meaning is divided into two: the vajra of conditioned substance and the vajra of unconditioned dharmata. The first is divided into three: the vajra of imputed name, the vajra of symbolic hand gesture, and the vajra of conditioned substance. Among them, the vajra of imputed name is Vajra King and Vajra Fame, etc. The vajra of symbolic hand gesture is the nine-pointed wish-fulfilling vajra (梵文：vajra，藏文：བཛྲ་) made of gold, silver, copper, iron, etc., with five points, three points, single point, etc. The vajra of conditioned substance is like diamond, etc. It can destroy anything else, but it itself is destroyed by a ram's horn. Therefore, it is conditioned. The second, the vajra of unconditioned dharmata, as it is said in the Wisdom Secret Tantra: Not born from cause, inherently existent. Not destroyed by conditions, never changing. Thus it is said. When the guru indicates with symbols, that is the meaning of unconditioned dharmata that has not become an object of mind. The teaching of the key to the mind is: relying on one's own mind, through the guru's oral instruction, indicating the reality of the nature of mind-essence things, therefore it is called a key. For example, like the key to a temple. Second, the word path is divided into two: the teaching of entering and the teaching of essence. Among them, the first is: at the time of teaching the guru's oral instruction on the method of meditation, the guru's blessing enters, this is the entering, there is no indication here.
Chinese
多。第二，指示自性有二：指示事物的安住方式和遮除边际。第一有四：庸常的觉知、本初、清新、放松安住。庸常是指未从心和分别念产生的，未思虑的，未造作的，未被任何事物所染污的。本初是指未从其状态中动摇且不动的。清新是指不觉知身体存在的安乐本身。放松是指仅在其状态中没有局限和偏袒。由此，指示事物的安住方式完毕。第二，遮除边际有二：无所依而觉性自解脱，以及远离因缘的显现自清净。其中，第一是：外在所执的对境上，心性不住留，故不依赖，即眼睛在色法的对境上，心性不住留，故不依赖；耳朵在声音的对境上，心性不住留，故不依赖；鼻子在气味的对境上，心性不住留，故不依赖；舌头在味道的对境上，心性不住留，故不依赖；身体在触觉的对境上，心性不住留，故不依赖。这样，外在所执的对境上，心性不住留，故不依赖而安住，因此内在执著的心上不住留，故不依赖。而且，贪欲的心上，心性不住留，故不依赖。嗔恨的心上，心性不住留，故不依赖。愚痴的心上，心性不住留，故不依赖。傲慢的心上，心性不住留，故不依赖。嫉妒的心上，心性不住留，故不依赖。因此，内在执著的心和外在所执的对境上，心性不住留，故不依赖。这被称为无所依而觉性自解脱。觉性认识觉性，超越了能取所取二者的边际。而且，《智慧秘密续》中说：菩提心的自性，不转为轮回的分别念。如是宣说。第二，远离因缘有二：远离生处（སྐྱེ་མཆེད་）的因缘和远离空性的因缘。第一有四：如果说心性是自己的体性自明，因为自知自明是一体，所以会误入无有昏昧而明晰的生处（སྐྱེ་མཆེད་）。心性是明晰的一体，因为不执著明晰的滋味，所以会