English
So! Furthermore, the seeds of samsara are propelled by the wind of karma, resulting in the realm of gods; drawn, resulting in the realm of asuras; entered, resulting in the realm of humans; transformed, resulting in the realm of animals; angered, resulting in the realm of pretas; and extremely unrestrained, resulting in the realm of hells, thus transforming into six realms. Initially, it arises from the impure cause of propulsion. Therefore, this instruction is to examine the slow, moist, light, moving, weak, and empty path of the wind in the right nostril. Also, by pressing the pulse in the hollow in front of the left and right ear holes with the thumb and forefinger, one must ascertain the overlapping, excreting, hissing, subtle, and long sounds. If one differentiates through the transformations of these karmas, one will know the distinctions of one's own past and future karmas, and also know the distinctions of the supreme and common siddhis. The transformation of the fruit of the wind of wisdom allows one to know the extent to which wisdom arises, the time the mind abides, the time when conceptual thoughts cease, and the measure and numbers. Therefore, if one knows the suchness of the wind of karma and wisdom, one will realize the characteristics of both samsara and nirvana. Thus, the second inner meaning is that the movement of the wind depends on the instructions of the guru; if one knows the key points, all beings will be liberated. Now, the third inner meaning is the special method of the entry of wind and mind: The pair is the wind of karma and wisdom. Entering from the karma of samsara performs two actions: entering the object of the cause of samsara, which is grasping at the conventional self, thereby causing the fruit to ripen in the three realms. The two actions of entering recitation with wisdom are: entering the ultimate reality of dharmata, thereby causing the fruit to ripen into the body of nirvana and wisdom. Therefore, the companions of these two winds are the three of body, speech, and mind. The substance of the body, due to the key point of the wind, the basis of minute particles is empty, so there is no coarse matter. The thoughts of the mind disappear where they disappear, so it is distinguished by the mind. Therefore, the appearance of these karmas is: abiding shows, speaking clarifies, clarifying exhausts and knows it is non-existent. Furthermore, in the first generative chakra, the wind of earth mostly abides, so the body mostly shows radiance and becomes the seed of wisdom. In the heart, the chakra where memory gathers, the wind of water abides, so the blood of the body shows radiance and causes the energy of wisdom to arise.
Chinese
在汇集各种味道的轮中，火的成分占主导地位，显示身体热量的增加，并使智慧的显现圆满。在顶端布置的轮中，风的成分占主导地位，驱动身体的呼吸，并期望智慧真实显现的门。如果精通两种风中的业风，就能显示各种共同的征兆，并且精通业和业的差别。如果精通智慧之风，就能显示殊胜的功德，并使外在的显现全部消失。因此，想要学习的人，为了使念头思绪的执着消失，务必使风缓慢地向空中释放，从口中呼出，使其不留在身体里，经常这样做，就一定能了解上述的功德。其中，用风的力量从自己的口中向外呼出是关键。此时，应该用绸缎堵住两个鼻孔。这样长期练习，逐渐获得身体的舒适，然后是语言的舒适，然后是内心的舒适，就能安住于应住之处，去往应去之处，并且认识所应认识的。此时，了解轮回的特征和了解超越的特征这两者，通过观察自己这两者的原因、条件和结果，对于生处所的智慧之脉的精通，就没有怀疑了。以上这些，是将第一个总义，即不了解风的关键、迷乱以及显示业的进入，分为三个内容来阐述的。现在，为了阐述第二个总义，通过两个支分义来阐述，首先是通过修习无有之法性，使流动的空隙空虚来阐述，即通过“如果无有道路，则行走的根源就会封闭”等来阐述。其中的“如果”是指了解关键的行走。也就是，使心行走的道路是突发的念头思绪。仅仅通过突发地了解，就没有产生念头的能力，因为心向外境和内在身体行走的根源，被迷乱的各种不同境所封闭，轮回的基础空虚，没有返回的地方，身体和心的联系就断绝了。像这样了解，现在就没有禅修的依靠之处和知识被单独分开，是
English
In the wheel where all tastes gather, the fire element is dominant, showing the increase of body heat, and perfecting the appearance of wisdom. In the wheel arranged at the apex, the wind element is dominant, driving the body's breath, and desiring the gate where wisdom truly appears. If one is skilled in the wind of karma among the two winds, one can show various common signs, and be skilled in the differences of karma and action. If one is skilled in the wind of wisdom, one can show supreme qualities and cause all external appearances to cease. Therefore, for a person who wishes to learn, in order to make the attachment to the movement of thoughts and ideas disappear, one must release the wind slowly into the sky, exhale it from the mouth, and make it not stay in the body, doing this constantly, one will surely understand the above qualities. Among these, the key is to exhale outwards from one's own mouth with the force of the wind. At this time, both nostrils should be blocked with silk. By practicing in this way for a long time, one gradually obtains physical comfort, then verbal comfort, then mental comfort, and one will abide in the place where one should abide, go to the place where one should go, and recognize what one should recognize. At this time, understanding the characteristics of samsara and understanding the characteristics of transcendence, by examining the causes, conditions, and results of these two within oneself, there is no doubt about mastering the wisdom channel located at the place of birth. These explain the first general meaning, which is not understanding the key to the wind, being confused, and showing the entry of karma, by dividing it into three contents. Now, in order to explain the second general meaning, it is explained through two branch meanings, first by explaining that by practicing the nature of non-existence, the gap of movement is emptied, that is, it is explained through "If there is no path, the root of going will be blocked," and so on. The "if" in that refers to the going of understanding the key. That is, the path that makes the mind go is sudden thoughts and ideas. Merely by understanding suddenly, there is no power to generate memory, because the root of the mind's going to external objects and the inner body is blocked by the various different objects of confusion, the foundation of samsara is empty, there is no place to return, and the connection between body and mind is severed. Understanding in this way, there is now no place to rely on for meditation and knowledge is not separated, it is
Chinese
由于起始和努力的根本，心之所缘连同对境皆空，故无需努力，于自性中显现。若于此，心的种种变动不转移，则错乱的技巧反转之识耗尽，无心性之义显现。若于此无间断地安住，则获得与佛陀意趣之根本无关联、无散乱处的把握。若于此，没有造作的法，没有目标和执着，则心安乐，心性安乐明澈于内。如是，首先通过修习无始之法性，显示变动空虚。现在，第二个内容是，显示遣除希求安乐的依赖之法的障碍。如是，此证悟从何而来？从依赖皆自灭而来。在没有被命名为佛陀之前，又怎么可能有依赖于此的众生之名呢？因此，命名是名称，以理智衡量，任何事物都未成立，这是最终的结论。若以成立之边而假定的安乐不显现于心，那么谁也不可能通过寻找外在身体和内在心灵的痛苦而找到它。因此，除了从安乐与痛苦等同的理智中产生之外，上师命名为“如此禅修”并希望内心安乐的法，是从不可禅修的法性之错乱根源产生的。而且，从上者的变化或依赖，下者显现，这是从依赖产生的。法性没有上下原因的依赖。如是，第二个总义是，显示遣除希求安乐的依赖之法的障碍。显示了那二者的戏论自灭，法性中没有努力。现在分为两个部分来显示分支的意义。现在，第三个总义是，依靠殊胜卓越之词，显示胜于其他乘的方法，分为三个分支意义来显示。第一个是，用七个殊胜之词将其他乘置于悬崖边。这也是通过“如果以卓越的大殊胜见来区分”等来显示的。也就是说，真正卓越于其他的是，大圆满至上的见，不传递于三界，不可逆转，完全解脱，如果以此来区分，中观和唯识等宗
English
Since the basis of effort and striving, the mind's object together with its object, is empty, there is no need to strive, and it is clear in its own nature. If, in this very state, the various movements of the mind do not shift, then all the knowledge of the reversed skill of delusion is exhausted, and the meaning of no-mindness appears manifestly. If one abides in that without interruption, one gains confidence in the basis of the Buddha's intention, which is without connection and without a place of distraction. If, in that, there is no artificial dharma with its aims and attachments, then the mind is at ease, and the nature of mind, ease, and clarity are comprehended within. Thus, having shown that movement is emptied by practicing skill in the beginningless nature of reality, now the second content is to show the removal of obstacles to the dharma of dependent desire for happiness. How does such realization arise? It arises from the self-exhaustion of all dependencies. Before there was a designation called "Buddha," how could there possibly be a name for sentient beings dependent on that? Therefore, designation is a name, but when examined by logic, nothing is established, and that is the final conclusion. If the happiness assumed by the extreme of establishment does not appear in the mind, then it is impossible for anyone to find suffering by searching for the outer body and the inner mind. Therefore, apart from arising from the logic of equalizing pleasure and pain, the dharma of desiring happiness in the mind, which the lama names as "meditate like this," arises from the root of delusion of the nature of reality that cannot be meditated upon. Moreover, the appearance of the lower from the change or dependence of the higher is what arises from dependence. The nature of reality has no dependence on causes, higher or lower. Thus, the second general meaning is to show the removal of obstacles to the dharma of dependent desire for happiness. Having shown that the elaboration of those two is self-exhausted, and there is no effort in the nature of reality, it is now shown by dividing it into two parts of the meaning of the branch. Now, the third general meaning is to show how it excels other vehicles by relying on the words of supreme distinction, and it is shown by three branch meanings. The first is to show that the other vehicles are placed on the edge of a cliff by the seven words of distinction. This is also shown by "If distinguished by the view of great supreme distinction," and so on. That is to say, what truly excels others is the view of the great perfection, the supreme, which is not transmitted in the three realms, irreversible, and completely liberated. If distinguished by this, the tenets of Madhyamaka and Cittamatra, and so on
Chinese
那些极端的论师们的话语，对于成佛没有帮助，因为已经变成了空话，执着没有解除，所以没有帮助。对它也没有损害，因为那些话语只是名称而已，没有真正成立。如果仅仅通过知道那些话语就能解脱，那么教导刚学会说话的孩子也能解脱，但实际上不能解脱。如果通过佩戴就能解脱，那么给旁生等戴在脖子上也应该能解脱，但肯定不能解脱。如果自己能让自己解脱，那么书本就能解脱，对人没有帮助。如果通过念诵就能解脱，那么在病人旁边念诵医药书籍就能解脱，但对病人没有帮助。例如，对于患有黄眼病的人来说，看到白色的海螺是黄色的，即使告诉他“你的眼睛出问题了，白色的海螺看起来是黄色的”，他也只是觉得眼睛有问题，但认为黄色是真实存在的执着并不会消失。同样，即使通过宗派的论证和理智来驳斥，也不可能从错觉中解脱。例如，对于黄眼病患者，不需要医生用语言来说明，而是用眼科手术打开眼睛，滴上眼药，就像能清楚地看到白色的海螺一样。同样，一位具有证悟的上师，不需要用语言来繁琐地解释，仅仅指示要点，根器上等者在第一刹那就能解脱，中等者通过指示要点，依靠理解在第二刹那解脱，下等者也通过理解，依靠领悟在第三刹那就能确定解脱。因此，不会在三界中轮回。另外，对于这种要点，即使是根器敏锐、有智慧的人，也不需要用很多语言来解释，因为不需要理解，所以没有帮助。即使是根器迟钝的人，如果指示了要点，也不可能不理解。因此，对于没有语言思辨的要点，听闻之后，如果不能在自己的相续中生起，或者不这样做，同样，思考之后没有与意义结合，禅修之后没有在相续中生起法性的体验，如果明知这些却不与它们相应，而是行持世间法，反而会成为堕入恶道的助缘，所以没有帮助。另外，如果指示了这个要点，即使是造了五无间罪的人也不可能不解脱，如果不指示，即使修持六度