English
In summary, the words that express it are: Holy persons and above, liberated from samsara, those who wish to be liberated from samsara, those who have the potential to be vessels of the Great Perfection, do not cling to appearances, and practice without any attachment. For example, just like a madman, doing all sorts of unrelated actions. Walking and dwelling are unimpeded, and there is not the slightest attachment to material things, etc., yogis should also do this. When you want to walk, walk; when you want to dwell, dwell; do not let anyone know your whereabouts. This happens naturally, and even if it doesn't happen, do it on purpose. By doing this, the yogi's body will become natural and effortless. In this way, the yogi's five senses will function naturally, and the six consciousnesses cannot be prevented. The second point has been explained above. Now, the third point is to attain liberation through metaphor, symbolism, and method. If someone has confidence in words, etc., it is explained in eight verses, which is clear in the text. The first point summarized by these is to explain the key to the special view, meditation, and fruition in three aspects. Now, the second point summarized is to rely on the universal symbolic meaning of the oral instructions to attain liberation from the three realms at the same time. In order to explain this, first explain the three branch points, that is, relying on metaphors to determine the nature of things. Away from actions, etc., these are all explained. Action is karma, thought, body, and speech. Away from these, for example, just as when the son of the Akanishta heaven is intoxicated by nectar, the actions of body and speech cease, and he does not move from one place. Similarly, yogis should also let go of actions. If you rely on a quiet place, the body and mind will be free from distraction, and no thoughts about samsara and nirvana will arise. Knowing beings equally, like the Yaksha holding a club, named Extremely Generous, he had a son named Completely Faithful. He found the fallen wish-fulfilling jewel of the gods, and his heart was very happy, thinking: I will equally benefit all beings. He arose with such a thought, and without distinguishing between enemies and friends, he benefited all beings. By this power, his body, speech, and mind all produced special happiness. Similarly, yogis should also arise from great compassion, mind
Chinese
对于一切有情众生，平等对待怨敌和子女，不分亲疏，发起慈爱和悲悯之心，布施等等。如果能把握住心的要点，那么身语意一定会生起特殊的安乐。这样做就能从思维中解脱出来。例如，梵天之王无法找到东方天空的尽头，就像迷失了道路。瑜伽士突然从分别念中解脱出来，也是因为证悟了空性，现在已经没有了可以前往的地方，轮回和涅槃的基础都消失了。心的特殊之处在于龙王喜悦的女儿名为果实。当金翅鸟带来恐惧时，她生起了思维的基础。她想象并专注于用珍贵的天空帷幕覆盖天空。因此，在天空中出现了一个由各种珍宝组成的令人愉悦的房屋，上方覆盖着燃烧的金刚帷幕，这让所有人都感到愉悦。这就像金翅鸟不再让所有的龙感到恐惧一样。瑜伽士通过依赖于调伏气息的禅定，并通过身体的行为来接近，通过改变众生的意愿的力量，将众生从轮回的恐惧中解脱出来。此外，瑜伽士通过看到事物的本性，在轮回和涅槃中都不会受到阻碍。瑜伽士成就的方式是，当心的状态生起时，他就能掌握自己的心。例如，就像仙人的诅咒被抛弃，一切都被摧毁一样，剩余的都自然而然地聚集在一起。这是从执着于自宗的见解中解脱出来。第五个心之所缘的第二个总结的第一个内容已经阐述完毕。现在阐述第二个内容，即了解心的训练之转变的关键。因此，如果一个具有信心的瑜伽士学习调伏心的方法，那么，当勇敢时，要忆念心，当转移时，要穿戴盔甲，用衣服覆盖，稍微将气息保持在体内。武器是忆念上师的教导，并与之相应。珍视与它不分离。如果快速，气息的流动会喧嚣，心无法平静下来，那么，将心置于心中，用鞭子抽打头顶。此外，如果知识和记忆在各种事物中流动，就让它去它想去的地方。然后再次将心
English
For all sentient beings, treating enemies and children equally, without partiality, generating love and compassion, giving charity and so on. If one can grasp the key points of the mind, then body, speech, and mind will definitely give rise to special bliss. By doing so, one will be liberated from thought. For example, just as the king of Brahma could not find the end of the eastern sky and lost his way, so too, when a yogi suddenly becomes liberated from conceptualization, it is because he has realized the emptiness of reality, and now there is nowhere to go, and the basis of samsara and nirvana has disappeared. The special thing about the mind is that the daughter of the Naga king, who is called Fruitful. When the Garuda brought fear, she gave rise to the basis of thought. She imagined and focused on covering the sky with a precious sky-curtain. Therefore, in the sky, there appeared a delightful house made of various jewels, covered with a blazing vajra curtain above, which was pleasing to all. This is like the Garuda no longer causing fear to all the Nagas. The yogi, by relying on the samadhi of taming the breath, and by approaching through the actions of the body, liberates beings from the fear of samsara through the power of transforming the inclinations of beings. Furthermore, the yogi, by seeing the nature of things, is not obstructed in either samsara or nirvana. The way a yogi attains accomplishment is that when the state of mind arises, he can master his own mind. For example, just as when the curse of a sage is cast aside, everything is destroyed, and the remainder naturally gathers together. This is liberation from clinging to the tenets of one's own school. The first content of the second summary of the five objects of mind has been explained. Now, the second content, which is the key to understanding the transformation of the training of the mind, will be explained. Therefore, if a yogi with faith learns the methods of taming the mind, then, when brave, remember the mind, and when moving, wear armor, cover with clothes, and hold the breath slightly inside. The weapon is to remember the guru's instructions and be in accordance with them. Cherish not being separated from it. If it is fast, the flow of breath will be noisy, and the mind cannot settle down, then, put the one mind into the heart, and whip the top of the head with water. Furthermore, if knowledge and memory flow into various things, let it go wherever it wants to go. Then again, put the mind
Chinese
再三地放下并安住，作为缘起，珍视在身上佩戴未经穿孔的珍珠。还有，如果心极度昏沉，就将心注入自身眉间风心的明点中，稍微屏住呼吸，珍视将气压在腹部。如果名为“高”，心无法平静下来，那么，通过切断心所去的方向，最终绕回自身，珍视认识到自己的本性。如果名为“老”，心极度昏沉，就用拇指和食指堵住作为空性明灯的眼球，并从那里向外射向虚空，珍视这样做。还有，如果思虑，心被众多思绪全面唤起，禅修无法进行，就追逐任何生起的念头，如此一来，某种不平衡的觉受就会在相续中显现，珍视长久安住于此。如果名为“哑”，心无处可去，那就是自性思绪偏离于一个方向，因此，停止言语表达，珍视用丝绸遮挡右鼻孔。如果名为“说”，这是跟随身心的表现，如果想在口中说些什么，珍视念诵声音的处所“德日”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和“萨埃利”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以及“达嘎乌尔纳”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如果散乱，没有抓住觉知，珍视将心安住在身体内部的潜意识中。如果轮转，因为从一中产生而被束缚，珍视将气摄入体内，并将觉性从眼中射出。如果迷乱，心执着且无法向外，那么就让它安住于自身，珍视将气心远远地抛向天空。如果想走动，心无法控制，寻找睡眠之处，珍视专注于所缘的对境并加以训练。如果想安坐，无论专注于何处都毫无进展，肢体摇动，珍视反复移动所缘的对境。如是，从解释第二个要点，即理解心的修习之转变的要点开始，现在解释第三个要点，即关于见修之珍视的关键：如果有人想要安住于自性法性之中，那么寻找自身心的平静之人，在行持时，珍视让心散乱并遗忘。关于“禅修”等三个词句，在正文中已阐明。因此，通过这些总结，第二个意义是依靠普遍象征意义的口诀，展示了在同一时刻从三界中解脱出来。
English
Again and again, let it down and abide, as an auspicious connection, it is precious to wear pearls on the body without piercing the eyes. Also, if the mind is extremely dull, inject the mind into the bindu of wind-mind at the eyebrow center, hold the breath for a moment, and it is precious to press that wind into the abdomen. If it is called "high," and the mind cannot be calmed, then by cutting off the direction where the mind has gone, it will eventually circle back to oneself, and it is precious to recognize one's own nature. If it is called "old," and the mind is extremely dull, then fill the eyeballs, which are the lamps of emptiness bindu, with the thumb and forefinger, and from there shoot them out into the sky, it is precious to do so. Also, if thinking, the mind is fully aroused by many thoughts, and meditation cannot proceed, then chase after whatever thought arises, and in this way, a sense of imbalance will arise in the continuum, and it is precious to abide in that for a long time. If it is called "mute," and the mind does not go anywhere, then the nature of thought has deviated in one direction, therefore, stop verbal expression, and it is precious to block the right nostril with silk. If it is called "speaking," this is following the body and mind, if you want to say something in the mouth, it is precious to recite the place of sound "trid" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and "sa e li" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and "dhaga urna" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). If distracted, and awareness is not grasped, it is precious to place the mind in the subconscious within the body. If revolving, because it arises from one and is bound by attachment, it is precious to hold the breath inside and shoot awareness out from the eyes. If confused, and the mind is attached and cannot go out, then let it abide in its own place, it is precious to throw the wind-mind far into the sky. If wanting to walk, and the mind cannot be controlled, look for a place to sleep, it is precious to focus on the object of focus and train in it. If wanting to sit, and there is no progress no matter where you focus, and the limbs are shaking, it is precious to repeatedly move the object of focus. Thus, from explaining the second key point, which is understanding the key to the transformation of the mind's practice, now explain the third key point, which is the key to cherishing view and meditation: If someone wants to abide in the nature of reality, then for the person who seeks the peace of their own mind, when acting, it is precious to let the mind wander and forget. Regarding the three phrases "meditation" etc., they are clarified in the text. Therefore, through these summaries, the second meaning is that by relying on the instructions of the pervasive symbolic meaning, it shows liberation from the three realms at the same time.
Chinese
因此，通过三个要点来展示。现在，第三个总要点是，无论做什么样的行为，都不会超越自解脱的指示的关键，通过五个分支要点来展示的第一个要点是，依赖于心的分类来展示证悟法性，通过“无生处的心”等来展示。无生处的心的分类是：考察生处而未找到生处；那本身是做了还是没做，心与心之间没有聚合；那谁也见不到，因此是不可见的；互相之间没有任何依赖，因此是一；像那样，由于认识到各种各样，因此没有取舍。像那样，这五个心也意在使五毒在自身处清净。如何掌握基础呢？使关键被了解的是心。通过了解它，无有退转地掌握了已逝的基础，通过学习它，心被掌握为无有去处，因此风的流动停止了。如何明晰道路呢？将心抛向天空，切断身体的联系，现象在同一时刻停止，因此现量见到法性。由于从智慧脉中引出，清除了业之风的道路，因此在智慧的自性中见到。如何清洗洞穴呢？由于如实地安立了念想之轮，共同的念想突然消失，并且心的自性本来没有成立，因此心的行为也只是假立名称，而认识到没有任何成立，因此在那之上没有其他去处。如何控制风的放出和收回呢？由于向外放出风，切断了身心的联系，使心的事物空虚。由于向内收回，寻找法性的基础，破坏身体的事物。如何单独地掌握关键呢？由于单独地掌握风的关键，分别念空虚。由于单独地掌握身体的关键，显现为智慧的面容。由于单独地掌握语的关键，证悟不可言说的意义。由于单独地掌握心的关键，摧毁心的房屋，从而无有地了解无有的意义。因此，展示了第一个要点。现在，第三个总要点的第二个要点是，依赖于言说指示的关键，来展示证悟不可言说的法性。轻的是风，通过控制风，诸根自然清明。重的是如果想要生起暖乐，就在脐下用热灰按压