English
Thus, it is shown through three main points. Now, the third general point is that no matter what kind of action is done, it does not transcend the key of self-liberation instructions. The first of the five branch points is to show that realization of Dharmata depends on the classification of mind, which is shown by "the mind without a place of origin," and so on. The classification of the mind without a place of origin is: by examining the place of origin, the place of origin is not found; that itself, whether it is done or not done, the minds do not aggregate with each other; that no one sees, therefore it is invisible; there is no dependence on each other, therefore it is one; like that, because of recognizing various things, there is no acceptance or rejection. Like that, these five minds also intend to purify the five poisons in their own place. How to grasp the basis? What makes the key known is the mind. By knowing it, the past basis is grasped irreversibly, and by learning it, the mind is grasped as having no place to go, therefore the movement of the wind ceases. How to clarify the path? Throwing the mind into the sky, cutting off the connection of the body, phenomena cease at the same moment, therefore Dharmata is seen directly. Because it is drawn from the wisdom channel, the path of the karmic wind is cleared, therefore it is seen in the nature of wisdom. How to clean the cave? Because the wheel of memory and thought is properly established, common memories suddenly disappear, and the nature of the mind is not established from the beginning, therefore the action of the mind is also just a nominal designation, and recognizing that nothing is established, therefore there is no other place to go on it. How to control the sending out and gathering in of the wind? Because the wind is sent out, the connection of body and mind is cut off, making the substance of the mind empty. Because it is gathered inward, the basis of Dharmata is sought, destroying the substance of the body. How to grasp the key separately? Because the key of the wind is grasped separately, conceptual thoughts are empty. Because the key of the body is grasped separately, it appears as the face of wisdom. Because the key of speech is grasped separately, the meaning of the unspeakable is realized. Because the key of the mind is grasped separately, the house of the mind is destroyed, thereby understanding the meaning of non-existence as non-existent. Therefore, the first point is shown. Now, the second point of the third general point is to show that realization of the unspeakable Dharmata depends on the key of speech instructions. Light is wind, by controlling the wind, the senses naturally become clear. Heavy is if you want to generate heat, press hot ashes under the navel.
Chinese
诺！为了不退转于三界，务必舍弃。如果想做食物瑜伽，就放在舌头上。如果想获得快速的行走能力，就丢在脚底，这样就能成就。如果想身体舒适，就放在两腿之间。如果想让语言充满力量，就带着空头的伊字声，藏在喉咙里。如果想让心解脱为光明，就放在愿望之网的心中。这样做就能消除对衣服的执着，以及被三界束缚，对事业的执着，对一个地方的执着，对身体的执着，以及被语言和心束缚的所有，这些都是魔的自性。沉重的是土之风，太阳从左边运行，月亮在右边运行，从中间放入，就能知道时风的流动速度。温暖到达外身的标志是身体轻盈，没有虫子等。到达内心灵的标志是停留在放置的地方。到达秘密法性的标志是无论思考什么，都不会离开佛法。如果这样做，身体和语言上产生了特殊的快乐，那么一次又一次地移动，就是痛苦的深渊。这也是因为将智慧投入佛法，就能确定轮回和涅槃的界限，在这个时候，身体和心一定会分离。空性是心，事物是显现的一切。放入围栏中，就是放在什么上面。父亲是轮回。死亡是不可逆转的。对五种感官对象的微细执着是甚深的教诲。通过传递风的体验和温度，或者通过了解要点，消融于消失之处，消失于消融之处。境是仅仅将显现视为法性来了解。获得是证悟的把握。想要快乐是作意的法。心的损害是执着于自己的观点。摧毁是不作意。母亲是法性。杀死是从执着于法性为自己的本性中解脱出来。无为是实相。作为是教导。用薄纱覆盖是保持觉知。儿子是智慧，出生是看到法性，完全清净地直接看到智慧。诸法是执着于宗派的臆想。大海是等持，在深处隐藏着未被改变的法性，因此与它不可分离。敌人是烦恼。消灭是烦
English
No! In order not to regress in the three realms, it is essential to abandon. If you want to do food yoga, place it on the tongue. If you want to gain the ability to walk quickly, throw it on the sole of the foot, and it will be accomplished. If you want the body to be comfortable, place it between the legs. If you want language to be full of power, hide it in the throat with the sound of the empty-headed "i". If you want the mind to be liberated into luminosity, place it in the heart of the net of desires. By doing this, you can eliminate attachment to clothes, as well as being bound by the three realms, attachment to actions, attachment to one place, attachment to the body, and all that is bound by language and mind, all of which are the nature of demons. Heaviness is the wind of earth, the sun moves from the left, the moon moves on the right, and when inserted from the middle, the rate of flow of the seasonal winds can be known. The sign that warmth has reached the outer body is that the body is light and there are no insects, etc. The sign that it has reached the inner mind is that it stays where it is placed. The sign that it has reached the secret dharma nature is that no matter what you think, there is no place to go other than the dharma. If this is done, and a special pleasure arises in the body and speech, then moving the session again and again is a pit of suffering. This is also because by investing wisdom in the dharma, the boundaries of samsara and nirvana can be determined, and at this time, the body and mind will surely separate. Emptiness is the mind, and things are all that appears. Putting it in the enclosure means putting it on top of what. Father is samsara. Death is irreversible. Subtle attachment to the five sense objects is a profound instruction. By transmitting the experience and temperature of the wind, or by understanding the key points, it dissolves into the place of disappearance, and disappears into the place of dissolution. The realm is to know that appearance is merely the nature of reality. Acquisition is the certainty of realization. Wanting happiness is the dharma of attention. The harm of the mind is harming by clinging to one's own views. Destruction is non-attention. Mother is the nature of reality. Killing is liberation from clinging to the nature of reality as one's own nature. Non-action is the true state. Action is teaching. Covering with a veil is being held by awareness. Son is wisdom, birth is seeing the nature of reality, and seeing wisdom directly with complete purity. All dharmas are clinging to sectarian dogmas. The ocean is samadhi, and the unaltered nature of reality is hidden in the depths, so it is inseparable from it. The enemy is affliction. Annihilation is annihi
Chinese
我自显现为智慧，自性是视修，是宗派的欲求。风中寄托智慧，乃无为之大义。坚定不移者，于三界中不退转而识自性。如是，第二个内涵，依言语之关键，开示了悟不可言说之法性。现在，第三个内涵，依自解脱无对治之关键，开示同类中的解脱。例如毒药等，七句偈在正文中已阐明。现在，第四个内涵，开示了自性清净的法性之路，无处可取。所谓“无为”，是事物的本性。法是对它的运用，行为是作意。束缚是对显现的遮蔽。若欲清净，则积累资粮的差别，做了无数之后，最终生起嗔恨，反而变得污浊，即身语的罪业增长。譬如，想要澄清浑浊的水，若去搅动，反而会更浑浊。同样，作意视修，反而会变成心的分别念。水不搅动则清澈，心不造作则明朗。具有智慧者，若生起对法的傲慢，则会产生骄慢之心，生起“我”之我慢，反而成为堕入三恶道的因。因此，将法置于心上是关键。以法的显现关键，了知法的施设、名相之法各不相同，故以扫帚扫除，即不住于名言。以见和修，乃是真实的关键，以视修使自心空性，远离执著。了知自性亦未于言语中成立，故而断灭，即令其不复返。又，若具自之口诀，则因执着于彼，反而被束缚于轮回。因此，不执著于道，法性便圆满。如是，第三个总义，以自解脱之关键，开示无论对法性做什么，都无法超越法性，并以四个支分之义进行阐释。现在，第四个总义，将无明与明结合，开示轮回与涅槃的颠倒。以十二个支分之义进行阐释，首先，以法性远离所依之关键，开示显现之缘起自然止息
English
I myself arise as wisdom, self-nature is contemplation, which is the desire of philosophical tenets. Entrusting wisdom to the wind is the meaning of great non-action. Being steadfast is recognizing the nature without turning back in the three realms. Thus, the second meaning, relying on the key of expression, reveals the realization of the inexpressible Dharma-nature. Now, the third meaning, relying on the key of self-liberation without antidote, reveals liberation within the same kind. For example, poison and so on, the seven verses are clearly stated in the text. Now, the fourth meaning, reveals that there is no place to take hold of on the path of the Dharma-nature of self-purification. "Non-action" is the nature of things. Dharma is the practice of it, action is attention. Bondage is the obscuration of what appears manifestly. If one desires purification, then the accumulation of merit is differentiated, and after doing immeasurable amounts, anger arises in the end, and it becomes defiled again, which is the increase of sins of body and speech. For example, if one wants to clarify muddy water, stirring it will only make it muddier. Similarly, attending to view and meditation will only turn into mental conceptualization. If the water is not stirred, it will be clear; if the mind is not fabricated, it will be clear. If a wise person develops arrogance towards the Dharma, they will develop pride and the conceit of "I," which will become the cause of falling into the three lower realms. Therefore, placing the Dharma on the mind is the key. With the key of the manifest Dharma, knowing that the designations of Dharma and the various kinds of phenomena are different, one sweeps them away with a broom, that is, not dwelling on terminology. With view and meditation, which is the key of truth, through view and meditation, one's own mind is emptiness, free from grasping. Knowing that the characteristics are not established even in speech, one destroys them, that is, making them irreversible. Furthermore, if one possesses one's own instructions, then by clinging to them, one is bound to samsara again. Therefore, by not grasping the path as self, the Dharma-nature is perfected. Thus, the third general meaning, with the key of self-liberation, reveals that no matter what one does to the Dharma-nature, one cannot transcend it, and it is explained with four branch meanings. Now, the fourth general meaning, combining ignorance with knowledge, reveals the reversal of samsara and nirvana. It is explained with twelve branch meanings, first, with the key of the Dharma-nature being free from a basis of dependence, it reveals that the arising of appearances naturally ceases.
Chinese
还有依靠言辞等等来表示，还有是压制行为的词语。词语有自性的词语，做了并表示的词语，以及言说的词语这三种，不会超出这些。这里依靠言辞等等，将轮回涅槃的一切法都说成是不可言说，这是多么令人惊叹啊！意是风，子是各种念头骑在上面流动。心是将风向外推送，使念头自然消失。囚禁起来就是没有从念头中产生的对境。生是由于对境的因缘而产生的念头中断，它就在虚空中消失。刹那间，消失的时候，五种念头自然清醒，我执的显现同时消失。这是第一个内容。现在是第二个内容，指示抛弃念头的方法：心没有造作的法性，念头是具有思维和智慧的。它也和风一起，发出“哈”的声音抛向空中。抛向遥远的空中，五种流动消失的时候，夺取就是明亮。忆念是各种流动，根源是从哪里来的？没有。停止就是知道念头是突然产生的，以前不知道，真是奇怪。这是第二个内容。现在是第三个内容，指示法性大乐生起的方式：心的自性没有造作，子是对境中生起的法性，意的念头被突然的念头所控制，杀死就是法性，或者说，念头生起是有害的。父是方便，母是智慧，同时就是像这样对方便智慧二者没有执着。死亡就是不再返回，现在是不依赖方便智慧。呀和不生不灭，不再返回的增长。这是第三个内容。现在是第四个内容，指示确定超越意识的法性：生是追溯念头的根源，子是念头产生的因缘，死亡是念头因缘自然消失，具有意识，和风一起抛向空中的无根就是断绝，就是念头产生的延续停止。它在意识中返回，身体和心都空虚，就是二者的联系断绝。现在知道真是奇妙