English
As ignorance fades, the view expands. When the dimness clears, things like hair, which were not seen before, become visible, and instead, grass and trees are seen everywhere. Just as removing hair doesn't cause new grass and trees to grow, when enlightenment is attained, samsara completely disappears, and the nature of mind manifests as the all-encompassing essence of all qualities. This is not about removing samsara or creating new qualities, but rather, the qualities that have always been present in one's own mind are simply revealed when delusion ceases. As it is said: 'There is nothing other than duality, which is the arising of error. Therefore, liberation is merely the cessation of error.' This is called the meaning of no removal and no placement, meaning: there is nothing to remove here, and there is nothing to place. Another example of no removal and no placement is that of a person seeking a pond who mistakes it for a stone platform while walking at night. When dawn breaks, they realize it is a pond, but the stone platform cannot be removed, and the pond cannot be placed. This can be compared to seeing a yellow conch shell, etc. In this context, if meditative experience is applied to a moment, an experience of emptiness-form and bliss-clarity will arise. That is the nirvana of self-nature. It is not newly established, it is the primordial state. Although one has always had it, one has not experienced it, realized it, or manifested it until one has encountered the authentic instructions. Now, through special methods such as action and binding, one sees a little. At the moment when the experience of clarity-emptiness-bliss arises, a thought of good or bad, happiness or unhappiness, suddenly arises. It lasts for a moment, then disappears, and then other thoughts appear. Thus, the appearance of thoughts as arising, abiding, and ceasing is delusion. If one looks at its own face, where does it arise from? Where does it abide? How does it cease? By applying these questions, it is not found in any place, it does not abide in any place, it cannot be pinpointed at any time, it does not appear in any form, and it is not established in any essence. Therefore, conceptual thought has never existed from the beginning. Therefore, the appearance of existence is merely an illusion. Who arises from what has never existed? Who abides? Who ceases? This conceptual thought is samsara, it is temporary, it appears even though it does not exist. Therefore, conceptual
Chinese
念头无法向外消除。光明空性乐受无法向内安住，因此称为对实相无思无住。由此可以类推其他一切。这是对实相无舍无取的意义进行介绍，是介绍的第七部分。现在要讲述这些的剩余意义。上面所说的那些，在六支的所有阶段中都必须证悟。然而，在收摄时，对仅仅是看到征相的显现进行介绍最为重要。在禅定时，对离戏和无舍无取进行介绍非常重要。在命勤时，与一切戏论分离的自性，空色与心性无别，将其介绍为脉和气的法性，或者介绍为胜义的脉和气，主要修持光明空性的三摩地。脉的自性是光明，气的自性是空性。庸俗之气是迷惑的自性。因此，在不迷惑的智慧光明征相之中，十气变得僵硬，这被称为气融入中脉，征相的显现与中脉的智慧之气无别。在执持时，明点的自性是乐，将此乐与征相的显现本体无别介绍为真实的拙火，然后将十气也融入到乐空双运的三摩地中。此处主要修持乐空的体验。此处唯有明点瑜伽最为重要。光明空性乐这三者在意义上没有差别，但是普通气的垢染部分消除后，显现为光明的定的时候，称为融入光明空性。如果进一步消除各种垢染，变成乐的定的时候，称为融入乐空。因此，脉气明点融入中脉，也是指这些各自融入自己法性的状态的名称。因此，法性的脉气明点一切都是空色和乐双运的自性，本来就存在于一切有情众生心中，必须将业相的脉气明点净化到那个界中。在随念的时候，空色一切都真实成就。
English
Thoughts cannot be eliminated outwards. Clear light, emptiness, and bliss cannot be settled inwards, therefore it is called no thought and no dwelling on the reality. From this, all others can be inferred. This is an introduction to the meaning of no abandonment and no grasping of reality, which is the seventh part of the introduction. Now, let's explain the remaining meanings of these. Those mentioned above must be realized in all stages of the six branches. However, in retraction, it is most important to introduce the mere appearance of signs. In meditation, it is very important to introduce freedom from elaboration and no abandonment and no grasping. In forceful breathing, the nature of being separated from all elaborations, the inseparability of emptiness-form and mind-essence, is introduced as the nature of the channels and winds, or as the ultimate channels and winds, and the samadhi of clear light and emptiness is mainly cultivated. The nature of the channels is clarity, and the nature of the winds is emptiness. Ordinary winds are the nature of delusion. Therefore, in the sign of the unconfused wisdom light, when the ten winds become stiff, it is called the wind entering the central channel, and the appearance of the sign is inseparable from the wisdom wind of the central channel. In retention, the nature of the bindu is bliss, and this bliss is introduced as the true tummo, inseparable from the essence of the sign appearance, and then the ten winds are also dissolved into the samadhi of bliss and emptiness union. Here, the experience of bliss and emptiness is mainly cultivated. Here, only bindu yoga is most important. Although the three, clear light, emptiness, and bliss, have no difference in meaning, when the impurities of ordinary winds are partially eliminated and appear as the samadhi of light, it is called dissolving into clear light and emptiness. If various impurities are further eliminated and become the samadhi of bliss, it is called dissolving into bliss and emptiness. Therefore, the channels, winds, and bindus dissolving into the central channel also refers to the name of these dissolving into their respective states of nature. Therefore, the channels, winds, and bindus of all natures are the nature of the union of emptiness-form and bliss, which originally exists in all sentient beings, and the channels, winds, and bindus of karmic appearance must be purified into that realm. During remembrance, emptiness-form is all actually accomplished.
Chinese
要知道，虽然一切相从原始以来就存在，但在瑜伽士的意识中，在没有获得忆念之前，不可能一下子全部显现。获得忆念后，才能如实现量见到。在三摩地的时候，空色和大乐双运的意义是：就实情而言，双运从原始以来就是，但在没有获得三摩地之前，从所依身体的方面来说，明点是主要的，脉气运转，稳固是心性安乐，所缘是空色，这些实际上是无别的。但是，瑜伽士没有无别地体验到，而是由于习气错乱的力量，体验到像是不同的。获得三摩地后，本有的错乱消失了，因此，体验到那些无别是一体的，这就是双运。这样一来，对于六支，境是包含在止和谛实中的那些，是本体一体的，是胜义常恒法性。瑜伽士意识中的知识，是境法性所缘的相状，道所包含的那些，是有为无常，是世俗，应当这样理解。胜义谛是不被时间所包含的，因此，胜义自性从收摄时的空色和安乐，到三摩地的空色和安乐之间，没有差别。道的六支所缘的境法性是同一个，但是，道六支自身有六种不同的阶段，并且，在那个时候，所证悟的方式也有六种不同。因此，说前四支的空色不是一切相，后两支才是，以及说前五支的安乐不是不变的，三摩地的安乐才是无变的，同样，收摄的征相是不稳固的，禅定才是稳固的等等，所有这些类似的区分，都是与瑜伽士的意识和教义相符的，而不是实际情况。如果用自己宗派独有的宗义的清晰语言来说，安住在道前四支的瑜伽士的心，所见的一切相的空色，也只是见到部分相，道的后两
English
To know, although all aspects have existed since the beginning, in the consciousness of a yogi, it is impossible for all of them to appear at once before recollection is obtained. After recollection is obtained, then one can see them manifestly. The meaning of uniting emptiness-form and great bliss during samadhi is: as for the true situation, union has been there since the beginning, but before samadhi is obtained, from the aspect of the dependent body, bindu is the main thing, the channels and winds circulate, stability is the bliss of mind-essence, the object of focus is emptiness-form, these are actually inseparable. However, the yogi does not experience them inseparably, but due to the power of habitual confusion, experiences them as if they were different. After samadhi is obtained, that innate confusion is exhausted, therefore, experiencing those inseparable things as one, that is union. In this way, for the six branches, the objects included in cessation and truth are those that are one in essence, the ultimate, constant dharma-nature. The knowledge in the consciousness of the yogi, which is the aspect of the object dharma-nature, those included in the path are conditioned, impermanent, and conventional, this should be understood. The ultimate truth is not included by time, therefore, the ultimate nature itself has no difference from the emptiness-form and bliss at the time of withdrawal to the emptiness-form and bliss of samadhi. The object dharma-nature focused on by the six branches of the path is the same, but the six branches of the path themselves have six different stages, and at that time, there are also six different ways of realization. Therefore, saying that the emptiness-form of the first four branches is not all aspects, but the latter two are, and that the bliss of the first five branches is not unchanging, but the bliss of samadhi is unchanging, similarly, the signs of withdrawal are unstable, but meditation is stable, etc., all such distinctions are in accordance with the consciousness and teachings of the yogi, but not the actual situation. If one speaks in the clear language of one's own unique tenets, the mind of the yogi who abides in the first four branches of the path, the emptiness-form of all aspects that is seen, only sees a part of the aspects, the latter two branches of the path
Chinese
安住于（彼）之心的所有相，皆见为自性。如是，未曾体验不变之安乐的实情，即使仅体验由因缘所生的安乐，然其因中，不变之安乐是以隐藏的方式存在的。如是说。 仅安住于道次第摄略之证悟的瑜伽士之心之空色，彼时瑜伽士虽见为不稳固，然事实上，应说彼空色是常恒的。 那些是介绍六支瑜伽的六个次第，即第八介绍篇。 现在从其他各种类别方面来介绍，有三者，即三摩地的分类、降金刚之智慧，以及少许的其余意义。 首先是三摩地的分类之介绍： 如《般若波罗蜜多》中所说的，一百二十种三摩地等，也全部包含于此金刚瑜伽三摩地中。 如所说无边无际的相，也如所说汇集于寂静之相中一样。一切三摩地与所缘之相，皆包含于此特殊的无分别中。 所谓心安住之三摩地，乃至体验三种寂静之前就有。 所谓周遍显现之三摩地，是三界之影像空色显现。 所谓灯焰燃烧之三摩地，是以光明之光辉压制业相。 所谓无苦恼之电光之三摩地，是于光明十相安住时，从自性光芒中，也知晓众生之心与行为，也知晓与其心相符之法。 所谓珍宝显现之三摩地，是黄色燃烧。 所谓珍宝灯之三摩地，是黑色燃烧。 所谓月亮显现之三摩地，是白色燃烧。 所谓顶髻完全观视，是如其所思之实物。 所谓光芒普照，是电光之显现。 所谓观看不厌，是佛之身像。 所谓各方观视，是如无云之虚空。 所谓虚空广大充满，是大明点。 所谓胜幢顶端之臂饰，是根本之一个空色。
English
The mind abiding in (that) sees all aspects as its own nature. Likewise, without experiencing the unchanging bliss of reality, even if only experiencing the bliss arising from conditions, in its cause, the unchanging bliss exists in a hidden manner. Thus it is said. The empty form of the yogi's mind, which abides only in the realization of the condensed path, although the yogi sees it as unstable at that time, in reality, it should be said that the empty form is permanent. Those are the introduction of the six stages of the six-limbed yoga, that is, the eighth introduction chapter. Now, introducing from various other categories, there are three: the classification of samadhi, the wisdom of descending Vajra, and a small amount of remaining meaning. First, the introduction to the classification of samadhi: As mentioned in the Prajnaparamita, the one hundred and twenty samadhis, etc., are all included in this Vajra Yoga Samadhi. As it is said that the infinite aspects are gathered in the form of peace, all samadhis and aspects of focus are included in this special non-conceptualization. The samadhi called "mind abiding" exists even before experiencing the three solitudes. The samadhi called "all-pervading appearance" is the appearance of the empty form of the three realms. The samadhi called "burning lamp flame" suppresses the karmic appearance with the splendor of clear light. The samadhi called "painless electric light" knows the minds and behaviors of sentient beings from its own radiance when abiding in the ten signs of clear light, and also knows the Dharma that is in accordance with their minds. The samadhi called "jewel appearance" is yellow burning. The samadhi called "jewel lamp" is black burning. The samadhi called "moon appearance" is white burning. The so-called "completely viewing the crown of the head" is the actual object as it is thought. The so-called "radiating light" is the appearance of electric light. The so-called "insatiable to look at" is the form of the Buddha. The so-called "viewing in all directions" is like a cloudless sky. The so-called "filling the vast sky" is the great bindu. The so-called "arm ornament at the top of the victory banner" is one basic empty form.