Chinese
介绍。由此断除唯识宗执着于仅是自证。第三，于极度无相中安住也有三种。其中，安住于身：是违背常理的坐姿，双脚的踝脉交叠，压住心脉。拇指向内弯曲的两个拳头置于腋下，压住心脏的阿索脉。用两个手肘压住大腿的两条大脉。以身体违背常理的姿势，因为四大脉内外皆有，所以断除气和分别念的运行之路。安住于语：吸入下气，压住上气，从右鼻孔吸气，施于唾液之马，猛然切断咽喉的蠕动。这是悬石向下投掷的关键。安住于心：身心以紧绷之势收紧，念诵“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪！），使觉性从根本上猛然升起。眼珠不动，目光炯炯地凝视。觉性安住于此，不缘任何对境。明石击碎。生起定解并介绍。由此断除中观宗执着于仅是空性。第四，于如虚空般持道而安住：身体姿势随意安适，不面向风和阳光的方向。这是基、道、果三者的介绍。基是虚空，在有为和无为二者中，此处是无为之虚空。因为基是无为，所以在所有方向寻找都找不到，心的基础已然无有。由此了知心性已超越能被指认。道是觉性：追溯寻找者的觉性本身，见到任何事物都未成立。看也看不到，寻也寻不到，了知其不可指认。果是觉性和虚空二者无别：将无所依的觉性向无基的虚空念诵“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪！），猛然投掷。与无二的虚空相融，分也分不开，离也离不了。因为未曾依于无基的虚空，所以未曾托付于无觉的虚空。以无二的虚空持为道用，一切法如虚空般，不作意修习的觉性无所依而显现。不可思议，自生的智慧是无为法。对此，无有修与不修，无有俱生和后得，无有为与不为，无有乐与苦，无有破立。
English
Introduction. This cuts off the Mind-Only school's clinging to mere self-awareness. Third, there are also three aspects to abiding in the utterly uncharacterized. Abiding in the body: is a posture that contradicts the norm, with the ankle veins of the feet crossed and the heart vein pressed. The two fists with thumbs bent inward are placed under the armpits, pressing on the heart's aso vein. The two elbows press on the two major veins of the thighs. With the body in a posture that contradicts the norm, the four major veins are located both internally and externally, thus cutting off the path of wind and conceptual thought. Abiding in speech: inhale the lower wind, press down the upper wind, inhale air from the right nostril, apply it to the saliva horse, and abruptly cut off the peristalsis of the throat. This is the key to throwing a suspended stone downwards. Abiding in mind: tighten body and mind with tension, and with "PHAṬ" (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪！), abruptly raise awareness from its base. Stare intently without moving the eyeballs. Awareness abides here, without relating to any object. Break the clear stone. Generate certainty and introduce. This cuts off the Madhyamaka school's clinging to and grasping at mere emptiness. Fourth, abiding in taking the sky as the path: the body sits in whatever posture is comfortable, not facing the direction of wind and sunlight. This is the introduction to the three, ground, path, and result. The ground is the sky, and of the two, conditioned and unconditioned, here it is the unconditioned sky. Because the ground is unconditioned, it cannot be found by searching in all directions, and the basis of mind has become without support. This realizes that mind itself is beyond being identified. The path is awareness: by tracing the very awareness of the seeker, it is seen that nothing at all is established. It is not seen by looking, and not found by searching, realizing that it cannot be identified. The result is that awareness and sky are non-dual: by casting the supportless awareness into the groundless sky with "PHAṬ" (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪！), it merges with the non-dual sky, inseparable and indivisible. Because it does not rely on the groundless sky, it does not entrust itself to the un-knowing sky. By taking the non-dual sky as the path, all phenomena arise without support as awareness that does not meditate like the center of the sky. Inconceivable, the self-arisen wisdom is unconditioned. For this, there is no meditation or non-meditation, no simultaneous or subsequent, no doing or not doing, no pleasure or pain, no affirmation or negation.