English
Because nothing is established as its own essence, it is difficult to express as "this is it" or "this is not it," therefore it is called the exhaustion of dharmata, which is actually the fruit. The fruit, for sentient beings, is difficult to express as "this is it" or "this is not it." At this time, even the dharma cannot be clung to, so it is called the exhaustion of dharma. The way of exhaustion is gradual exhaustion, which is the way the four appearances reach their extreme. After directly seeing the dharmata, there is also exhaustion without the arising of appearances such as deterioration through habituation. This is called the supreme oneness. From this, the oral instructions of the marginal support have no foundation, gathering upwards into the moons of the upper ones, appearing in the essential points of the upper ones. This is to be understood from the context. Understand from supplementing the remainder with preliminaries, etc. Combine the main part from the text, and the meaning of the words is: The key point is like dying instantly when an arrow hits the heart of a newborn animal, liberation is certain by merely pointing out the key point of the direct perception of dharmata. Aspect is number. Three is number. These are the grounds of the ground. The meaning of where it is pointed out is dharmata. Practice is habituation. Attainment is the meaning of accomplishment. The body is composed of subtle and coarse elements, so in order to purify these, one must learn the posture. The door is the gateway through which wisdom arises, holding the form of samsara. In order to purify these, one must learn the way of seeing. The body is what leads the five objects of desire, holding them as distinct, into the three realms, so in order to purify these, one must let go into the empty sky, which is unstained by anything. Oneself is abiding without exceeding these. That is, having done these, one will certainly become a Buddha. Among them, what is said about the expansion of the body is: The key point is that wisdom arises by contracting the body, just as the sky clears by opening up space. Aspect is the way of entering. Three is a number, that is, under the three kayas—dharmakaya, sambhogakaya, and nirmanakaya—combine from the three examples, and point out from below. The lion is that by falling on the essential point of the root, there is a need to closely obtain the fruit. The posture is like a person squatting like a dog, with both palms pressed on the ground, there is a need to reverse the karma winds. By reversing it, one can see the appearance of wisdom outwardly, and by grasping inwardly, one can cut off the conceptual thoughts of objects. Place both soles of the feet evenly on the ground, the body like a dog
Chinese
以某种姿势坐着，是为了抑制遍行之业气。抑制了它，外在的显现就会停止，内在就会脱离执着。上半身挺直，臀部放在地上，颈部伸直，是为了抑制上腾之业气。抑制了它，外在清净智慧的显现就会停止，内在烦恼的延续就会中断。大象是强大的，特别之处在于，口朝下是为了压制，四肢着地，脚趾插入地面并向外推出，是为了抑制多种念头的业气。抑制了它，外在的错觉就会停止，内在身心会产生温暖。手掌贴在地上，是为了抑制流动之业气。抑制了它，外在会显现明点和微细明点，内在会产生无昼夜的体验。颈部稍微分开，是为了抑制执持之业气。抑制了它，外在会看到身体的显现，内在气的流动会停止。如修行人般，身体不歪斜，脉络就会正直。通过使脉络正直的方法，气进入中脉，各种不同的念头就会停止。例如，为了便于理解，身体膝盖贴近胸部，蹲坐着，是为了抑制分离之业气。抑制了它，外在会显现各种各样的身体，内在心会安住在任何地方。脚底压在地上，是为了抑制命勤之业气。抑制了它，外在会产生温暖，内在会产生法性无生的体验。手环抱颈部并伸直，是为了抑制降下之业气。抑制了它，多种念头就会停止，外在智慧的显现会完全清净。门是指眼睛的观看方式不会改变。正是因为眼睛不移动，身体才不会移动。因为身体不移动，脉络才不会移动。因为脉络不移动，气才不会移动。因为气不移动，念头一定会停止。明亮之物会显现形象，状态是眼睛不移动，因此空性和觉性两者会自然而然地获得平静。上方的外在虚空没有变化，天空清净，自身没有被云和尘埃遮蔽，运动的事物与门无关地停留着，是处所的空性。
English
Sitting in a certain posture is to suppress the pervasive karma wind. By suppressing it, the external appearances will cease, and internally, one will be free from attachment. Straightening the upper body, placing the buttocks on the ground, and straightening the neck is to suppress the ascending karma wind. By suppressing it, the appearance of pure wisdom will cease externally, and internally, the continuation of afflictions will be interrupted. The elephant is powerful and has a special characteristic: facing downwards is to suppress, with four limbs on the ground, toes inserted into the ground and pushed outwards, is to suppress the karma wind of multiple thoughts. By suppressing it, external illusions will cease, and internally, warmth will arise in body and mind. Placing the palms on the ground is to suppress the moving karma wind. By suppressing it, externally, bindus and subtle bindus will appear, and internally, a experience without day and night will arise. Slightly separating the neck is to suppress the grasping karma wind. By suppressing it, externally, the appearance of the body will be seen, and internally, the movement of the wind will cease. Like a practitioner, if the body is not crooked, the channels will be straight. By using the method of straightening the channels, the wind enters the central channel, and various different thoughts will cease. For example, to make it easier to understand, with the body's knees close to the chest, squatting, is to suppress the separating karma wind. By suppressing it, externally, various bodies will appear, and internally, the mind will abide anywhere. Pressing the soles of the feet on the ground is to suppress the life-sustaining karma wind. By suppressing it, externally, warmth will arise, and internally, the experience of the unborn nature of reality will arise. Embracing the neck with the hands and straightening up is to suppress the descending karma wind. By suppressing it, multiple thoughts will cease, and the external appearance of wisdom will be completely purified. The door refers to the way the eyes look not changing. Precisely because the eyes do not move, the body does not move. Because the body does not move, the channels do not move. Because the channels do not move, the wind does not move. Because the wind does not move, thoughts will definitely cease. Bright objects manifest forms, and the state is that the two eyes do not move, so both emptiness and awareness naturally attain calmness. The external space above does not change, the sky is clear, oneself is not obscured by clouds and dust, and moving things remain unrelated to the door, it is the emptiness of the place.
Chinese
虚空。要点也已交付。诸般觉性。三者内外秘密如是相随。清净无垢。法界是觉性之境。安住，气尽。其上。如本性觉性之体性连绵不断。安住纯熟故外境显现为身与智慧。错乱自性一切安住是。因地众生得果位佛陀是说。于此心不移，觉性勤奋之口诀是。气之流动不存故，流动自归本位是。法性现前也。离思之心，气不摇动。心之流动不存。突发之念清醒是。本来离于心故。彼自安住本位故于觉性。彼自离于气息故不变。果位三身自显故。自生之要点也。心之舒缓，于境不执我故，分别念业之气止息。彼止息故，所显为何，即显现为法性也。心自安住本位，舒缓故心之分别念自解脱。突发之念流断绝是。无有内外二者之智慧也。觉性连绵不断勤奋故。得气之舒缓故一切显现。显现为五身故，错乱之显现一时止息也。那是觉性于虚空显现故，由生起粗细之显现所遮蔽之缘起，微尘诸般止息故。外境之显现上，若于法界之灯明专注，五光自显故，微细之尘与。尘埃上。粗大之地水火风之生起诸般渐次微细故。显现显明故外生起止息。内里粗大之烦恼诸般渐次微细潜入习气故。能取所取止息也。如是修持故，觉性入于法界之范围故，错乱显现显现为法性故。于五境上，能取与所取之心止息故，错乱断绝也。如是，指示了证悟第七内涵之口诀。现在指示第八内涵自身之定义是。如是即如上所示。所表诠是表诠自基或种子之方便口诀，指示之续部是。各自自己之续部本来
English
Space. The key points have also been delivered. All kinds of awareness. The three, outer, inner, and secret, are thus in accordance. Pure and without defilement. The realm of reality is the object of awareness. Abiding, and the breath ceasing. Above that. Like the nature of reality, the essence of awareness is continuous. By being accustomed to abiding, external appearances arise as body and wisdom. The nature of delusion is that all abide. It is said that the cause is sentient beings attaining the result, Buddhahood. If the mind does not waver in this, the instruction for making awareness diligent is: Because there is no movement of breath, the movement remains in its own place. The nature of reality is manifested. The mind that is free from thought is not moved by the breath. Without the movement of the mind. The sudden awakening of memory is. Because it is originally free from mind. Because it abides in its own state, in awareness. Because it is separated from breath, it does not change. Because the three bodies of the result are self-illuminating. It is the key point that arises from itself. Because the mind is relaxed, it does not grasp onto objects as self, so the winds of conceptual karma cease. Because it ceases, whatever appears manifests as the nature of reality. The mind remains in its own state, and because it is relaxed, the thoughts of the mind are self-liberated. The cessation of the stream of sudden memory is. It is the wisdom that is without inner and outer. Because awareness is continuously diligent. Because the relaxation of the breath is found, all appearances. Because they arise as the five bodies, the appearances of delusion cease at once. That is because awareness arises in space, the causes that obscure the appearances of the elements, subtle and gross, cease. If one focuses on the lamp of reality in the appearance of external objects, the five lights will self-arise, so the subtle dust and. On the dust particles. The gross elements of earth, water, fire, and wind gradually become subtle. Because appearances become clear, external arising ceases. Inwardly, the gross afflictions gradually become subtle and latent, dissolving into habits. Grasping and being grasped cease. By practicing in this way, awareness enters the realm of reality, so delusional appearances arise as the nature of reality. On the five objects, because the mind of grasping and being grasped ceases, delusion is cut off. Thus, the instruction for realizing the seventh meaning is shown. Now, the definition of the eighth meaning itself is shown. Thus, as shown above. What is symbolized is the tantra that shows the means of symbolizing one's own base or seed. Each one's own tantra originally
Chinese
由于未产生而圆满安住，故称为“续”。 它是象征那个的方便，故称为“方便”。 由于它恒常安住于自身，故称为“续”。因此，这是象征的方便续的定义。 如上所述，第一个总结的意义是方便续的意义，并以八个分支的意义来解释。 现在，第二个总结的意义是自性续的意义，它由六个分支的意义来解释。第一个是，自性续显示了它自身的本质： 如前所述，以道行者的知识，自性安住于自身，是未加修饰的自然状态的觉性。 续的精华是觉性的状态。 此外，如果用智慧来区分，由于轮回之法和涅槃之法都难以理解，因此，心识无法理解它，因为它的意义难以表达，所以无法区分。 它坚固而稳定，故为金刚。 它的自性安住于自然成就中。 它是所有有情的基础。 区分自他和他的基础，象征着续自身存在的意义，因为佛和一切众生的本质没有差别，所以，它的自性是什么呢？ 由于空性与本质的不可把握性相同，所以，基础在佛和众生中是相同的。 由于没有任何未完成，所以没有什么可以放弃。 由于微细和粗大的我执的污垢已经清除，所以没有什么可以恢复。 它以其固有的自性而繁荣，因此脱离了肯定和否定的极端。 由于它产生了，所以可以被称为境。 续的连续性是指它与人和个体的联系。 精华、基础和精髓的三个续合而为一，因此，被称为佛和众生的基础是相同的。 以上是第一个内容，自性续显示了它自身的本质。现在，第二个内容是区分和基础，显示了自性续的状态： 自性是状态，续与有情相关。 就像这样，将被解释。 基础是初始和最终的觉性，它遍及一切佛和众生，所以是基础续。 精华续是： 传承在自身中显现。 精髓续是： 觉性的清澈在光明中显现。