English
From this arises the experience of no birth. Circling the neck with the hands and straightening it reverses the karma wind of bending. When this wind reverses, many conceptual thoughts cease inwardly, and outwardly, the pure vision of wisdom increases. Such key points are: the key point of the body is in the channels, the key point of the channels is in the wind, and the key point of the wind is in the mind. Regarding the posture of the Sambhogakaya, the explanation is: the term "elephant" is used in terms of its strength and great carrying capacity, and this key point of the body supports special wisdom. If divided in terms of meaning, there are two: The key point of abiding in the continuous state is: lying face down generates the power to overwhelm the three realms of existence. Joining the knees to the chest creates the basis for illusion to arise as wisdom. Pushing the thumbs outward on the ground suppresses the moving karma wind. Pressing the back of the hands to the ground supports the manifestation of the nature of reality. Lifting the neck slightly causes conceptual thoughts to arise as wisdom. Secondly, the key point of resting wisdom is: lying face down overwhelms the existence of the three doors of clinging. Placing the four limbs on the ground, and pushing the thumbs of the feet outward on the ground reverses the karma wind of conceptual thoughts. When this wind reverses, outward illusory appearances cease, and inwardly, warmth arises in the body and mind. Pressing the palms of the hands to the ground reverses the flowing karma wind. When this wind reverses, outwardly bindus and subtle bindus appear, and inwardly, the experience of no day or night arises. Lifting the neck slightly reverses the grasping karma wind. When this wind reverses, outwardly the appearance of the body is seen, and inwardly the movement of the wind ceases. Regarding the posture of the Dharmakaya, the explanation is: just as a lion is fearless of anything, being complete with three strengths, this key point of the body removes the fear of the three realms. If divided in terms of the practice of meaning, there are two: The key point of abiding in the continuous state is: sitting with the body like a dog causes emptiness and awareness to unite. Pressing the soles of the feet on the ground stops various conceptual thoughts. Bending the joints of the fingers and inserting them inside the two legs empties the movement of karma and afflictions. Relaxing the upper body constantly remains inseparable from the nature of reality. Turning the neck to one side becomes the support for not deviating from the meaning of the nature of reality. Secondly, the key point of resting wisdom is: placing the soles of the two feet on the ground.
Chinese
膝盖稍微向外伸展，像狗一样蹲着，这是遍行作用气停止。它停止后，向外能见到智慧方面的清净显现，向内烦恼的相续断绝。两手掌心朝内放置，能取作用气停止。它停止后，向外能见到智慧的显现，向内能取境有境的分别念相续断绝。上身放松，颈部伸直，抛射作用气停止。它停止后，向外能见到智慧方面的清净显现，向内烦恼的相续断绝。而且法身的坐姿能使佛陀的智慧在此处圆满。报身的坐姿能使在此处见到佛陀的三种刹土。化身的坐姿能使在此处无碍成办利益众生的事业。第二，显现作用的观看方式的三种不动摇是，如《珍珠鬘》中所说：“门即彼性不动摇。”因此，以化身的观看方式观看，能享用明觉的慈悲显现。而且，依靠眼睛的放松，不可能离开三摩地。稍微向下看，能执持与空性思辨相离的见解。平等观看，不可能变成烦恼的奴隶。以报身的观看方式观看，能现量见到明觉自性的显现。身体不歪斜，两眼 向右平等观看，一切错乱同时停止。斜视，不可能脱离法性。向左看，能刺中法界和明觉。在那基础上稍微向侧面压迫，能断绝轮回的往来。以法身的观看方式观看，能见到明觉的本体。两眼平等向上稍微反转，能断绝三恶趣的生处相续。收紧眉间，明觉没有歪斜之处。投向天空的边际，法界明觉没有分离之处。眼睛的放松都是一样的。第三，收摄压抑的三种不动摇是，收摄身体的肢体，能断绝六道错乱的轮回。收缩手指的关节，能摧毁身体的活动。有时颈部
English
Slightly extending the knees outward and squatting like a dog stops the pervasive action wind. When it stops, outwardly, one sees the pure appearance of wisdom, and inwardly, the continuity of afflictions is cut off. Placing both palms inward stops the grasping action wind. When it stops, outwardly, one sees the appearance of wisdom, and inwardly, the continuous conceptualization of grasping objects ceases. Relaxing the upper body and straightening the neck stops the projecting action wind. When it stops, outwardly, one sees the pure appearance of wisdom, and inwardly, the continuity of afflictions is cut off. Moreover, the posture of the Dharmakaya perfects the wisdom of the Buddha in this very place. The posture of the Sambhogakaya allows one to see the three Buddhafields in this very place. The posture of the Nirmanakaya is necessary to accomplish the unobstructed benefit of sentient beings in this very place. Second, the three unwavering aspects of the way of seeing that manifests are, as stated in the "Pearl Rosary": "The door itself is unwavering." Therefore, looking in the manner of a Nirmanakaya, one enjoys the appearance of the compassion of awareness. Moreover, by relying on the relaxation of the eyes, it is impossible to be separated from samadhi. Looking slightly downward, one holds a view that is free from conceptual speculation on emptiness. Looking equally, it is impossible to become a slave to afflictions. Looking in the manner of a Sambhogakaya, one directly sees the appearance of the nature of awareness. Without tilting the body, looking equally with both eyes to the right, all delusions cease at once. Looking askance, it is impossible to be separated from the nature of reality. Looking to the left, one pierces the realm of reality and awareness. Pressing slightly to the side on that basis cuts off the coming and going of samsara. Looking in the manner of a Dharmakaya, one sees the essence of awareness. Turning both eyes equally upward slightly severs the continuity of the birthplaces of the three lower realms. Tightening the space between the eyebrows, awareness has no crookedness. Fixing on the expanse of the sky, there is no separation between the realm of reality and awareness. The relaxation of the eyes is the same in all cases. Third, the three unwavering aspects of restraining and suppressing are: restraining the limbs of the body cuts off the wheel of delusion of the six realms. Contracting the joints of the fingers destroys the activities of the body. Sometimes the neck
Chinese
脉络充满，是光明自然显现的基础。身体的精华得以保留，能使三界无名。第二，语不动的三个方面是：不与任何人混杂言语，能使六道庸常之业消亡；断绝言语的颠倒错乱，能使言语显现为自生智慧；即使是自己的言说也加以禁绝，能确定一切法安住于不可言说的状态。第三，心不动的三个方面是：不离所缘之境，能恒常安住于佛陀的意境；觉性进入法界的范围，不会偏离事物的实相；恒常不离此状态，能确定四种显现达到圆满。也就是说，动则流转，流转则颠倒，这是从这些状态中解脱出来的关键。第二，以三种安住来衡量，有三种：以身体的三种安住来远离行为，以气息的三种安住来衡量不生，以显现的三种安住来确信不退转。第一种三个方面是：身体不住于行为而安住，轮回的错乱就不会增长；肢体的伸展收缩停止，错乱的轮转就会中断；将行为置于基础之上，能确定远离积累之业的异熟果报。第二种三个方面是：气息不向外散而安住，就不会受到因缘显现差异的损害；不向内充盈而安住，就没有各种分别念的所依；不向内外流动而安住，就能使执着于轮回涅槃二元的根本空尽。第三种显现的三种安住是：光明不摇曳而安住，就能认识到不会退转到三界；觉性不摇曳而安住，就能穷尽业和异熟果报的边际；身体不颤抖而安住，身体的漏失都会自然耗尽。在这个时候，身体的四种征相达到圆满，是从获得四灌顶的基础上的确定而产生的。语言的四种征相达到圆满，是从确定获得四灌顶的道而产生的。意的四种征相达到圆满，是从四灌顶的果显现而产生的。也就是说，在法性现前的时刻，身体如同乌龟被放入龟壳中一样，这是从身体的脉络缓慢安住而产生的。现在是大圆满的意义。
English
The filling of the channels is the basis for the natural manifestation of luminosity. The preservation of the body's essence makes the three realms nameless. Second, the three aspects of speech that do not move are: not mixing speech with anyone, which causes the ordinary actions of the six realms to cease; cutting off the perversion of words, which causes words to manifest as self-born wisdom; even restraining one's own speech, which ensures that all dharmas abide in an inexpressible state. Third, the three aspects of mind that do not move are: not separating from the object of focus, which allows one to constantly abide in the intention of the Buddha; the awareness entering the realm of dharmadhatu, which prevents straying from the reality of things; constantly not separating from that state, which ensures that the four appearances reach perfection. That is to say, movement causes wandering, and wandering causes reversal, which is the key to liberation from these states. Second, measuring with the three abidings, there are three: abandoning activity with the three abidings of the body, measuring non-arising with the three abidings of the breath, and having faith in non-reversal with the three abidings of appearance. The first three are: the body abiding without dwelling on activity, so the confusion of samsara will not increase; the extension and contraction of the limbs stopping, so the wheel of confusion will be interrupted; placing activity on the ground, which ensures separation from the maturation of accumulated karma. The second three are: the breath abiding without going out, so there is no harm from the differences in conditioned appearances; abiding without filling inward, so there is no basis for various thoughts; abiding without going in and out, which empties the basis for grasping at samsara and nirvana as two. The third three abidings of appearance are: luminosity abiding without flickering, so one can recognize that one will not regress to the three realms; awareness abiding without flickering, so one can exhaust the limits of karma and maturation; the body abiding without trembling, so all the leakages of the body will naturally be exhausted. At this time, the four signs of the body reach perfection, which arises from gaining certainty on the basis of the four empowerments. The four signs of speech reaching perfection arise from definitely obtaining the path of the four empowerments. The four signs of mind reaching perfection arise from the manifestation of the fruit of the four empowerments. That is to say, at the time of the manifestation of dharmata, the body is like a turtle placed in a tortoise shell, which arises from the slow abiding of the body's channels. Now is the meaning of Dzogchen.