Chinese
流动停止。 脱离智慧的觉知。 如是说。从耳传珍宝之光中， 不可思议的智慧是， 脱离分别念的流动。 如是说。 从安乐之语耳传灌顶口诀中， 是合一的大乐。 对此没有真实的认知。 虽具受用却无贪执。 具有脱离贪执的殊胜安乐。 如是说。 从《波罗蜜多母爱请问经》中， 凡身不觉受存在，即是无漏之乐。 不住不均，即是真实寂灭之乐。 如是说。 从不可分割之语根本续智慧秘密中， 自他二无，以自明智， 远离一切执着，光明清净。 无别如虚空般遍布。 如是说。 从修持之续智慧圆满中， 无别自生之体性， 智慧普贤如来之意， 大乐任运法界。 如是说。 从耳传珍宝之光中， 无别法身，脱离能取所取。 明点无别，处于一之状态。 如是说。 又，同经中， 无别觉性安住于一。 脱离执着的现量。 如是说。 从《波罗蜜多经》中， 一切法皆无分别，此即名为法。 凡安住于彼者，即名为安住于法。 彼亦由上师之表示与言语所开示，故为法之法性。 由自身之相续所体验，故为心之心性。 具足四义法，如虚空般安住，故为虚空之体性。 体验三性合一之义，此即放下后不再取回之不谬见解。 以表示于相续中生起之义，若知是真实不谬之义，当如何知晓？以不违背经与口诀而知晓，彼亦从密咒义之量中， 以经与口诀之力，自明定会显现。 如是说，从其他经中引用，而在此口诀中确定。 从经密咒时轮中， 以因束缚之功德， 三有不动摇。 如是说，彼亦因束缚，即眼睛不动。 三有即有之有，如所有之有，不
English
Cessation of movement. Devoid of holding onto wisdom's knowledge. Thus it is said. From the light of the precious oral transmission, The inconceivable wisdom is, Devoid of the movement of conceptualization. Thus it is said. From the oral transmission empowerment instructions of bliss, It is the great bliss of unification. There is no accurate recognition of this. Although possessing enjoyment, there is no attachment. Possessing the supreme bliss free from attachment. Thus it is said. From the Perfection of Wisdom, the Loving Inquiry, That which does not feel the presence of the body is called uncontaminated bliss. Non-abiding, unequal, is called the bliss of perfect nirvana. Thus it is said. From the indivisible word, the root tantra, the secret of wisdom, Self and other are without duality, with self-aware wisdom, Free from all grasping, clear light is pure. Indivisibly pervading like the sky. Thus it is said. From the tantra of meditation, the perfection of wisdom, The indivisible, self-arisen essence, The mind of the wisdom, all-good teacher, The great bliss, spontaneously accomplished, the realm of dharma. Thus it is said. From the light of the precious oral transmission, The indivisible dharmakaya is free from grasping and being grasped. The indivisible bindu is in the state of oneness. Thus it is said. Again, from that very same, The indivisible awareness abides in one. The direct perception free from grasping. Thus it is said. From the Perfection of Wisdom, All dharmas are without division; this is called dharma. Whoever abides in that is called abiding in dharma. That which is shown by the guru's signs and words is the dharmata of dharma. That which is experienced in one's own continuum is the mindness of mind. Endowed with the four meanings of dharma, abiding like the sky is the nature of the sky. Experiencing the meaning of the three natures blended into one is the unmistaken realization of the intention of putting this down and not taking it back later. If the meaning that arises in the continuum through signs is known to be the true and unmistaken meaning, how is it known? It is known because it does not contradict the scriptures and instructions. That is, from the measure of the meaning of secret mantra, By the power of scripture and instruction, self-awareness will definitely arise. Thus it is said, quoting from other scriptures and establishing it in this instruction. From the scripture Secret Mantra Kalachakra, By the qualities of the bound cause, The three existences do not waver. Thus it is said, that the bound cause is the unmoving eyes. The three existences are the existence of existence, the existence of as much as there is, not
Chinese
所谓的“存在之存在皆空”，心中连一丝一毫也不动摇，即是不动摇。在《波罗蜜多摄颂》中说：“观察轭木的宽度而行，心中没有迷惑。”《文殊师利名号经》中说：“智慧独眼无垢染，或说，不动极其寂静之主，圆满正觉菩提持。”阿若的大圆满中说：“不闭眼的观看方式，称为狮子的观看方式，胜于其他的瑜伽。”阿若小论中说：“将目标放在鼻尖上，殊胜和共同的成就，都能毫不费力地迅速成就。”关于双腿结跏趺坐，《名号经》中说：“金刚跏趺圆满正觉。”关于腰部正直，《经部》中说：“正直而坐，如实观看。”关于舌尖不依靠任何地方，《耳传教言之鬘》中说：“进入大乐之道，展示珍宝幻化的明镜。”将这些全部合在一起修持其意义，在金刚桥根本续《智慧秘密》中说：“自身处于寂静处，断绝内外联系之后，七法五大平等后，六聚根门不遮挡，安住于平常意识中，外在身体五大调和，内在呼吸断绝往来，趋入无造作的真实义，所谓之人即是佛，金刚萨埵不在别处。”《秘密真言字句少》中说：“观看方式有四种，外道梵天向上看，声闻寂静向下看，天人的观看方式是直视，正确的观看方式是鼻尖。”因此，这里也要不错谬地进行正确的观看。觉沃仁波切向聂敦曲吉旺秋展示娘堆孜的拉康的历史，或者，达玛巴印度的口中说：“如果不懂禅定，即使观看拉康也不懂吗？”这与不随顺六道众生的行为，安住于圆满正觉佛的意境中，上师以这样的暗示来指示，意义是佛的意境在相续中显现。如此一来，神享用欲妙。
English
The so-called "existence of existence is empty," without the slightest wavering in the mind, is immovability. In the Compendium of Perfections, it is said, "Observing the width of the yoke and walking, there is no confusion in the mind." In the Manjushri Namasamgiti, it is said, "Wisdom's single eye is without stain, or, the lord of immovability, extremely peaceful, holding complete enlightenment and bodhi." In Aro's Great Perfection, it is said, "The way of looking without closing the eyes is called the lion's way of looking, which is superior to other yogas." In the Aro Minor Treatise, it is said, "By fixing the gaze on the tip of the nose, all supreme and common accomplishments will be swiftly achieved without hindrance." Regarding sitting in the vajra posture, the Namasamgiti says, "Vajra posture, complete enlightenment." Regarding keeping the back straight, the Sutra says, "Sit upright and look truthfully." Regarding the tip of the tongue not relying on anything, the Garland of Oral Instructions says, "Entering the path of great bliss, showing the precious illusory mirror." Combining all these together and practicing their meaning, in the Vajra Bridge Root Tantra, the Wisdom Secret, it is said, "In a solitary place of one's own body, after severing external and internal connections, after the seven dharmas and five elements are equalized, without obstructing the six aggregates and sense gates, abide in ordinary consciousness, externally the body's elements are harmonized, internally the breath is free from coming and going, approach the uncreated true meaning, the so-called person is the Buddha, Vajrasattva is not elsewhere." The Secret Mantra Few Letters says, "There are four ways of looking, the heretical Brahma looks upwards, the Shravaka peacefully looks downwards, the way of looking of the gods is to look straight ahead, the correct way of looking is the tip of the nose." Therefore, here too, the correct way of looking should be done without error. Jowo Rinpoche showed Nyenton Chokyi Wangchuk the history of Nyangto Tsi's Lhakhang, or, as Dampa Indian said, "If you do not understand meditative absorption, even looking at the Lhakhang, will you not understand?" This is in accordance with not conforming to the actions of the six realms of beings, abiding in the intention of the perfectly enlightened Buddha, the lama indicates with such a hint, the meaning is that the intention of the Buddha manifests in the continuum. Thus, the gods enjoy desirable objects.
Chinese
或者是指示无暇之物？或者是指示阿修罗的争斗和武器？或者是指示人生的生老病死？或者是指示畜生被役使杀戮？或者是指示饿鬼的饥渴？或者是指示地狱的寒热之苦？此处是为了指示佛陀的身语意光明不动的象征。到此为止，通过四种象征指示了动摇执持风的口诀和乐空明点的口诀的意义要点，对于没有修习意义的人，介绍没有修习的意义，即心性事物之实相具备四法，如实证悟。其中，根本续《智慧秘密》中说：指示意义的导师，以自续未被改造的清净，对具缘的佛子弟子，以口诀引导指示心的意义，对心性珍宝无二，给予指示意义的口诀。智慧的象征远离衡量言辞，显现的智慧自然明了。如是说。到此为止，是开解象征意义的理解，以及用两个词语对无修之义进行不改变的钉桩的介绍。༈。指示金刚句道心之钥匙，有理解和词义指示两种。所谓金刚，是假立名言之金刚，其中也有有为物质之金刚和无为法性之金刚。有为之金刚也有三种，即假立名言之金刚，象征手印之金刚，和成就事业之金刚。假立名言之金刚，如金刚喜、金刚乐等，从金刚而立名，是指有为因缘所生而坏灭者。象征手印之金刚，是用金、银、铜、铁等制成的，诸佛的手印，五股金刚、九股金刚等。成就事业之金刚，是指在事物之实物中成就，能作摧伏他物事业的金刚，即金刚石。能断一切可断之物，能穿一切可穿之物，能破一切可破之物。即使自身被铁锤、铁砧、水锤击打也不会损坏。那么，金刚石不会被因缘所坏，是无为法吗？
English
Or is it indicating something flawless? Or is it indicating the struggles and weapons of the Asuras? Or is it indicating the birth, aging, sickness, and death of human life? Or is it indicating the exploitation and slaughter of animals? Or is it indicating the hunger and thirst of pretas? Or is it indicating the heat and cold of hell? Here, it is to indicate the clear and unwavering symbol of the Buddha's body, speech, and mind. Up to this point, the essential points of the meaning of the instructions on the moving and grasping wind and the instructions on the bliss-emptiness bindu have been shown through four symbols. For those who do not meditate on the meaning, the meaning of non-meditation is introduced, that is, the reality of the nature of mind, the nature of things, possesses four dharmas, and is realized without error. Moreover, in the root tantra, the Secret of Wisdom, it is said: The teacher who imparts the meaning of symbols, with his own untransformed purity, to the fortunate sons and daughters of the buddhas, the disciples, through oral instructions, shows the meaning of the mind. To the precious, non-dual nature of mind, he bestows the instructions on imparting the meaning of symbols. The symbol of wisdom is free from measuring words, and manifest wisdom is naturally clear. Thus it is said. Up to this point, it is the understanding of unraveling the meaning of symbols, and the introduction of driving a stake of immutability into the meaning of non-meditation with two words. ༈. Showing the vajra word path, the key to the mind, there are two aspects: understanding and showing the meaning of words. The so-called vajra is the vajra of imputed name, and among them, there are also the vajra of conditioned substance and the vajra of unconditioned dharmata. There are also three types of conditioned vajra: the vajra of imputed name, the vajra of symbolic hand implements, and the vajra of accomplished action. The vajra of imputed name is like Vajra Joy, Vajra Bliss, etc., named after vajra, which refers to that which is conditioned, arises from causes, and is destroyed. The vajra of symbolic hand implements are made of gold, silver, copper, iron, etc., the hand implements of the deities, such as the five-pronged vajra and the nine-pronged vajra. The vajra of accomplished action refers to the vajra that is accomplished as a substance of things, capable of performing the action of subduing others, that is, the diamond. It can cut all that can be cut, pierce all that can be pierced, and destroy all that can be destroyed. Even if it is struck by an iron hammer, an iron anvil, or a water hammer, it will not be destroyed. So, is the diamond not destroyed by causes, is it unconditioned?
Chinese
如果说是“一”，那也不是。如果把它放在狗毛和山羊毛之间，用火轻轻地烤，它就会像泡沫一样噼啪地消失。因此，因缘而坏灭的是有为法，所以那一切都是有为法的金刚。无为法自性的金刚，是法总相和自相之义，心性之实物，本性之实相，具备四法，经由上师的指示和口诀而开显，在无分别的安乐体性中不可分割，在不可分割之时，对于可分割或不可分割的心的边际，或者语言的边际，极其深奥和细微之处也不存在，那是意义上的法性无为法，任何因缘都不能造成利益或损害，所以是金刚，那是无为法自性的金刚。其中，在《金刚摧毁论》中说：真实、坚固、稳定、一切无碍、一切不败。在《智慧秘密》中说：不依赖因果二者，处于三时无为之状态，因缘不能摧毁金刚身。在《智慧圆满之轮于智慧中显示品》中说：不由因缘二者所成，金刚自性无有坏灭。在《智慧圆满品第四》中说：持有不生金刚不变异。金刚之语道，心之钥匙的开示是：心的边际极其深奥和细微之处也不存在，意义上的法性无为法，因缘不能摧毁的金刚，对于超越思议言说、不可修习之义进行开示时，以金刚之语作为象征的道路，从心的执着中解脱，从而证悟心性实物的实相，所以是钥匙。其中，在《智慧秘密》中说：对于自性清净之觉性，如果不以言语来表示，就无法衡量觉性的意义。从言语之声中引导心，通过语言的道路与意义相结合，就能见到无造作的自性法性。在《耳传珍宝之光》中说：意义的道路和语言的道路，意义的心要相遇的三种道路，那样的表达是语言的道路，如果语言的道路没有被因缘所象征，就无法见到无造作之心的意义，通过语言的道路与意义相结合。