English
This is the instruction. Among the two, meditation and non-meditation, it is not the way of meditation. Why is that? Because the wind of awareness experiences the self-existing wisdom without losing itself. Moreover, the lama says that in the state of Buddhahood, wisdom is considered to be continuous. The holy one said, there are two kinds of wisdom, namely the wisdom of the path and the innate wisdom, which the lama considers to be the case. The so-called wisdom of the path refers to the eleventh Bhumi, the All-illuminating Ground, which is interrupted. The Sutra also says, the Heart Sutra says: no path, no wisdom. The so-called innate wisdom is uninterrupted. The Sutra also says, the Compendium says: without wisdom, there is no increase of merit, no enlightenment. The Buddha Dharma, like the ocean, will also not exist. That is the meaning. In fact, the so-called emptiness of Buddhahood is not like annihilation emptiness, but because there is no object to be annihilated, and there is no clinging to characteristics, it actually refers to the meaning of recognizing one's own mind, the lama said. Showing the posture of the four seals. The holy and precious one said, for the person who regards the lama as a Buddha, one should arrange offerings and implements as much as possible. At that time, generate the supreme Bodhicitta, and also meditate on the lama. It is also said: Without meditation, set the great peg of meaning. Therefore, it is said that there is no characteristic of what can be meditated on and what cannot be meditated on. So, how to ask? Depart from the place of non-grasping. Give the instruction of the wind of grasping. It is said that the mind itself is unstable and has great proliferation. Give the instruction of the drop of bliss. It is said that the wind must be recognized. There are two kinds of winds, not grasping the material wind, but grasping the wind of awareness. Where does it dwell? It is said to be in the mind. It is said that it is the time to enter the dhuti. What time is it? It is said that it is the time when the breath flows from the left nostril. In this way, it also depends on the posture of the four seals, which arises from not blocking or moving the sense gates. Moreover, when practicing, it is like this. First, the key points of body and mind are clear. In the middle, the adjustment of the four seals. Finally, dullness and agitation. First, the key points of the body are clear, that is, to remove the discomfort of the body, to make a soft cushion, not to like to sit in the sun, and the food should be of moderate size.
Chinese
应当如法行持。如果坐垫不舒服，就换过来。要能忍受痛苦。之后，向三位空行母献朵玛，祈祷所 желаемого。首先，在开始修习时，要发菩提心。祈祷上师们。先导是所有众生都要获得菩提。为了那个目的，我将要修习。以虔诚的信心祈祷传承上师。最后，将从修习中产生的善根回向给众生。殊胜的教言和证悟者们不共的窍诀们。从口诀教授中领受而修习的这个。为了有缘者祈祷而记录下来。如果有什么错误和过失。向上师和至尊们忏悔。愿这个通过口耳相传而修习的口诀教授。与根器最好的人们相遇。口耳相传的珍宝，从口到耳相传，如同阶梯的次第，如同以见解的修习串起的珍珠。以四种表示来认识，如同在手掌中见到宝藏。不相信文字，如同西藏没有黄金的项链。没有相信、怀疑和混淆的地方，如同鸟儿回到巢穴。殊胜珍宝的口耳相传，金刚桥的窍诀，领受口诀教授的次第圆满了。口耳相传金刚桥的实修引导，修习之文字明灯。顶礼上师们。想要瞬间领悟法性之义，一生证得菩提者。首先，不生而生之要诀是，修绳的长度为一肘和四指。修垫的尺寸也一样。坐姿是，早上面向西方。左膝着地。右膝竖起，将修绳绕在膝盖上。修垫从左侧的角边用双手握住。晚上面向东方。右膝着地。左膝竖起，将修绳绕在膝盖上。修垫面向右侧的角边。中午因为时机不合，所以不开修习。第二，使生起稳固之要诀是。通过两种表示来实修，即时间的表示和要点的表示。时间的表示是上师的
English
One should practice according to the Dharma. If the cushion is not comfortable, change it. One must be able to endure suffering. Afterwards, offer torma to the three dakinis and pray for what is desired. First, when starting to practice, generate bodhicitta. Pray to the lamas. The preliminary is that all sentient beings attain enlightenment. For that purpose, I will practice. Pray to the lineage lamas with devotion. Finally, dedicate the merit arising from practice for the benefit of sentient beings. The supreme teachings and the uncommon instructions of realized beings. This practice, received from the oral instructions. Written down for the sake of those with good fortune to pray. If there are any mistakes or faults. I confess to the lamas and venerable ones. May this oral transmission, practiced through oral transmission. Meet with those of the best faculties. The precious oral transmission, transmitted from mouth to ear, like a ladder, like pearls strung together with the practice of view. Recognizing with four symbols, like seeing treasure in the palm of one's hand. Not trusting in words, like a golden necklace that does not exist in Tibet. There is no place for belief, doubt, or confusion, like a bird returning to its nest. The oral transmission of the supreme jewel, the instructions of the Vajra Bridge, the order of receiving the oral instructions is complete. The practical guidance of the oral transmission Vajra Bridge, the clear lamp of the practice text. Homage to the venerable lamas. Those who wish to realize the meaning of Dharmata in an instant and attain enlightenment in one lifetime. First, the key to making the unborn arise is that the length of the meditation rope is one cubit and four fingers. The size of the meditation cushion is also the same. The sitting posture is to face west in the morning. The left knee is on the ground. The right knee is raised, and the meditation rope is wrapped around the knee. The meditation cushion is held with both hands from the corner of the left side. In the evening, face east. The right knee is on the ground. The left knee is raised, and the meditation rope is wrapped around the knee. The meditation cushion faces the corner of the right side. It is said that one should not practice at noon because the timing is not right. Second, the key to stabilizing what has arisen is. It should be practiced through two symbols, namely the symbol of time and the symbol of key points. The symbol of time is the lama's
Chinese
那么，奇妙的导师这次不展示。如果这次不展示，那会是怎样的一种情况呢？从《根本续》中说：“时间的象征是显现的知识，也显现。”然后，“要点的象征是完全转化，不住于完全转化二者。”这样说的。其中，时间的象征是风进入阿瓦都提的时候。阿瓦都提有五种：头顶有顶髻的阿瓦都提，喉咙有受用的阿瓦都提，心间有智慧的阿瓦都提，肚脐有化身的阿瓦都提，秘密处有大乐的阿瓦都提这五种。无论进入哪一种，作为它的标志，风从左鼻孔流动。在那时，通过四种要点的象征来修持。第一，明晰的要点象征是：不关闭感官之门，也就是看着鼻尖上方一拃左右的地方，不关闭感官而安住。这样，相续中会生起怎样的情况呢？心性自身之面目会变得明晰。这也有带忆念的明晰和无忆念两种，这是无忆念的明晰。如果给它命名，就叫做明晰。第二，无分别的要点象征是：不摇动感官，眼珠不动，像木头一样安住。这样，相续中会生起怎样的情况呢？心性自身之面目自身明晰，清亮，心的分别念什么也不流动。这叫做明晰中以空性来扩展。第三，安乐的要点象征是：即使不关闭也不摇动感官，下风也会自然而然地抓住。眼睑也会自然而然地闭合。稍微提一下下风，也要提一下。这样，会生起身体存在却不显现的安乐。第四，不可分割的要点象征是：舌尖不接触任何地方而安住。虽然这在前后都有讲述，但在修持的时候，稍微提一下下风，舌尖不接触任何地方，感官之门不关闭也不摇动而安住。这样，安乐、明晰、无分别、不可分割，并且不住于仅仅不可分割的边际，这样的情况会在相续中生起。也就是，明晰的要点象征是：不关闭感官。无分别的要点象征是：不摇动感官。安乐的要点以下风
English
So, the wonderful teacher does not show it this time. If it is not shown this time, what kind of situation will it be? From the Root Tantra, it says, "The sign of time is the knowledge that appears, and also appears." Then, "The sign of the essential point is completely transformed, not abiding in the two completely transformed states." That's what it says. Among these, the sign of time is the time when the wind enters the Avadhuti. There are five Avadhutis: the Avadhuti of the crown on the head, the Avadhuti of enjoyment in the throat, the Avadhuti of wisdom in the heart, the Avadhuti of manifestation in the navel, and the Avadhuti of great bliss in the secret place. No matter which one it enters, as a sign of it, the wind flows from the left nostril. At that time, practice through the four signs of the essential points. First, the sign of the essential point of clarity is: do not close the doors of the senses, that is, look directly at the tip of the nose about a hand span above, and abide without closing the senses. In this way, what kind of situation will arise in the continuum? The face of the mind itself will become clear. This also has clarity with mindfulness and without mindfulness. This is clarity without mindfulness. If you give it a name, it is called clarity. Second, the sign of the essential point of non-discrimination is: without moving the senses, the eyeballs do not move, and abide like wood. In this way, what kind of situation will arise in the continuum? The face of the mind itself is clear, bright, and the mind's discrimination does not flow at all. This is called expanding clarity with emptiness. Third, the sign of the essential point of bliss is: even if you do not close or move the senses, the lower wind will naturally grasp it. The eyelids will also naturally close. Even if you pull the lower wind a little, you should pull it. In this way, a bliss will arise in which the body exists but does not appear. Fourth, the sign of the essential point of indivisibility is: the tip of the tongue does not touch any place and abides. Although this has been told before and after, when practicing, pull the lower wind a little, the tip of the tongue does not touch any place, and the doors of the senses do not close or move and abide. In this way, bliss, clarity, non-discrimination, indivisibility, and not abiding on the edge of mere indivisibility, such a situation will arise in the continuum. That is, the sign of the essential point of clarity is: not closing the senses. The sign of the essential point of non-discrimination is: not moving the senses. The essential point of bliss is the lower wind
Chinese
风已经掌握。这是不可分割的关键指示，舌尖不要接触任何地方。此外，第一个关键指示出现的一个明亮是无意识的明亮，这是自性光明。心性自身的本质是自明的。这被称为光明。第二个关键是念头的流动停止，没有任何东西在心中流动，没有任何东西被思考，出现一个无意识的状态。这被称为无念。无念是自身心的清净。上师所教导的法性是完全清净的。因此，明亮被空性所扩展。第三个关键指示是身心分离，产生一种身体存在却不显现的快乐。这被称为无漏的快乐。这被称为空性的味道显现为快乐。第四个关键指示是快乐、明亮和无念这三者不可分割地出现。它在任何方向都没有中断，也没有落在任何一边。这三者本质上是合一的。在果位时，四身也依次出现。眼睛专注于鼻尖：时轮金刚中说：外道梵天向上看，寂静者向下看，忿怒者的视线直视前方，正确的视线是鼻尖。这样说。不关闭感官之门：大圆满中说：不闭眼的瑜伽，超越所有瑜伽，被称为狮子的姿势。不移动感官：时轮金刚中说：当卡然被捆绑时，通过约恩，三有不会动摇。这样说。这有三种：原始存在的存在，如是存在的存在，非存在的存在。第一个是上方天神的存在，下方龙族的存在，中间人类的存在，这三者不会在心中流动，成为一体。第二个是：一个念头生起，一个念头停止。两个生起，两个停止。这两个都不会在心中流动，成为一体。第三个是：认为快乐，或者认为明亮，或者认为无念，或者认为不可分割，这些都不会在心中产生，成为一体。稍微吸入下方的风，身心分离，产生一种无漏的快乐。它的依据也在《波若波罗蜜多·慈氏请问品》中：任何身体没有感觉到的快乐，就是无漏的。