Chinese
我清明！进入无待的觉性之中。如是说。 ༈ 。身体成为自性，从二取中解脱出来，即是：身体有五种相：化身、法身、报身、自性身、秘密身这五种。如《文殊真实名经》中所说：具有佛陀五身之自性，是遍主五智之主。如是说。如果依此诀窍，则不必依赖修习善法，因为果位五身成为自性，即是：以要诀四印，意义在相续中生起之时，自明自显，因此，清明是化身，自性本自具足。心中没有任何分别念，因此，无分别法身，自性本自具足。自己的心性处于无二的安乐之中，因此，安乐是报身，自性本自具足。清明、安乐、无分别这三者，词句上虽然不同，但意义上，心性本体无有分别，合一而存在，因此，自性身自性本自具足。在本体无有分别之时，对于分别或不分别的心的边际，或者词句的边际，极其深奥细微之处也不存在，即是：不可言说、无法表达的意义，秘密身自性本自具足。如《智慧秘密》中所说：化身如水中月般显现，法身清净，本自存在，报身是自明安乐之本体，自性是无有分别之身，清明与不可言说二者显现。如是说。五身成为自性，从二取中解脱出来，即是：不必期望向上获得佛果，也不必担心向下堕入轮回，因为五身成为自性，所以从希望和恐惧二者中解脱出来。没有在轮回中流转的原因，也没有从痛苦中解脱的原因，因此从轮回和涅槃二者中解脱。没有善与恶的念头，因此从善与恶二者中解脱出来。这就是五身成为自性，从二取中解脱出来。༈ 。通达一义而超越分别思辨，即是：意义上，大乘和小乘……此二母本相同。错！小乘中有说一切有部和经量部二者，其中，说一切有部认为显现的这五蕴，外在所取的对境是极微之无分
English
I am clear! Entering into the state of unconditioned awareness. Thus it is said. ༈. When the body becomes its own nature, it is liberated from dualistic grasping, which is: The body has five aspects: the Nirmanakaya, the Dharmakaya, the Sambhogakaya, the Svabhavikakaya, and the Guhyakaya. As it is said in the Manjushri Namasamgiti: "Having the nature of the five bodies of the Buddha, is the master of the five pervasive wisdoms." Thus it is said. If one relies on this instruction, there is no need to depend on the practice of virtuous Dharma, because the fruition, the five bodies, become one's own nature, which is: When the meaning dawns in the continuum through the four key symbols, self-awareness is naturally clear, therefore, clarity is the Nirmanakaya, naturally inherent within oneself. Because no conceptual thought remains, non-conceptuality is the Dharmakaya, naturally inherent within oneself. Because one's own mind is in a state of non-dual bliss, bliss is the Sambhogakaya, naturally inherent within oneself. Clarity, bliss, and non-conceptuality are three different terms, but in meaning, the essence of mind is indivisible and one, therefore, the Svabhavikakaya is naturally inherent within oneself. At the time when the essence is indivisible, even the subtlest and most subtle edge of the mind or the edge of words, whether to divide or not to divide, does not remain, which is: the unspeakable, inexpressible meaning, the Guhyakaya is naturally inherent within oneself. As it is said in the Wisdom Secret: "The Nirmanakaya appears like a reflection of the moon in water. The Dharmakaya is pure and has always existed. The Sambhogakaya is the bliss of self-awareness. The Svabhavikakaya is the indivisible body. Clarity and the inexpressible are both clear." Thus it is said. When the five bodies become one's own nature, one is liberated from dualistic grasping, which is: There is no need to hope to attain Buddhahood upwards, nor to fear wandering downwards in samsara, because the five bodies have become one's own nature, so one is liberated from both hope and fear. There is no cause to wander in samsara, and no cause to transcend suffering, therefore one is liberated from both samsara and nirvana. There is no thought of good or evil, therefore one is liberated from both good and evil. This is how the five bodies become one's own nature, and one is liberated from dualistic grasping. ༈. Realizing one meaning transcends conceptual analysis, which is: In meaning, the Great Vehicle and the Small Vehicle... these two mother texts are the same. Wrong! Among the Small Vehicle, there are the Vaibhashika and the Sautrantika, of which, the Vaibhashika believes that the five aggregates that appear, the external objects of grasping are indivisible atoms.
Chinese
认为那是究竟的。内在的觉知没有刹那的部分，那被认为是究竟的。如果依此诀窍，心性实物的状态，连极细微的毛发分成一百份那么细微的东西也不存在。下乘的意义也是这个。经部师认为显现是觉知的显现，那是安立作用的隐蔽之物，觉知没有刹那的意义。那也就在于证悟心性什么也不是的状态。大乘分为中观派和唯识派两种。唯识派又分为真实现和虚妄现两种。真实现派认为，显现是由于戏论的习气增长的缘故，自己的觉知存在于色等五蕴中，除了觉知之外，连一个极微尘也不认为有另外的存在。内在的觉知没有刹那的部分，不能以三时来区分，作为有法，被认为是究竟的真谛。虚妄现派认为，显现的五蕴如同患眼病的人看到空中飘落毛发一样，认为不存在的东西显现。如果问不存在怎么能显现呢？因为不存在却显现，所以仅仅是显现，究竟而言是虚假的。自己的觉知的刹那永远不存在，作为有法，被认为是究竟的真谛。如果依唯识派，认为不存在却显现，显现却不存在的意义是自知自明。如果依此诀窍，心性实物的状态，关闭根门，自己觉知自己明了，因此也证悟了唯识派的意义。大乘中观派分为如幻和无住两种。第一种认为，显现是空性的，虚假的，如幻的，究竟上是这样认为的。无住派认为，远离存在和不存在，两者皆是和两者皆非，以及所有戏论的边。仅仅是心的戏论断绝，没有留下任何痕迹的禅修是不存在的。如果依此诀窍，根门不摇动，心的流动断绝，不执着于任何心的分别念，因此也证悟了中观派的意义。密宗也分为外道和内道两种。
English
That is considered ultimate. The inner awareness without momentary parts is considered ultimate. If based on this instruction, the nature of mind, the reality of things, does not even contain something as small as a hair divided into a hundred parts. This itself is also the meaning of the lower vehicle. The Sutra school believes that this appearance is a manifestation of consciousness. That which establishes it is the hidden object, the consciousness without the meaning of a moment. That is also realizing the state of mind being nothing at all. The Great Vehicle is divided into the Madhyamaka and the Cittamatra. The Cittamatra is divided into the true aspectarian and the false aspectarian. The true aspectarian believes that this appearance is due to the increased habit of elaboration, one's own consciousness exists in the five aggregates such as form, and apart from consciousness, they do not believe that even a single atom exists separately. The inner consciousness has no momentary part, it cannot be divided by the three times, and as a subject, it is considered the ultimate truth. The false aspectarian believes that the appearance of the five aggregates is like a person with eye disease seeing hairs falling from the sky, and that something that does not exist appears. If asked, how can something that does not exist appear? Because it appears even though it does not exist, it is only an appearance, and ultimately it is false. The moment of one's own consciousness never exists, and as a subject, it is considered the ultimate truth. According to the Cittamatra, the meaning of appearing while not existing and not existing while appearing is self-knowing and self-illuminating. If based on this instruction, the nature of mind, the reality of things, is known and clear by itself when the doors of the senses are closed, so the meaning of Cittamatra is also realized here. The Great Vehicle Madhyamaka is divided into the illusory-like and the non-abiding. The first believes that this appearance is empty of truth, false, and like an illusion, and that is how it is considered ultimately. The non-abiding believes in being separated from existence and non-existence, both and neither, and all extremes of elaboration. There is no such thing as meditation that only cuts off the elaboration of the mind and leaves no trace. If based on this instruction, the doors of the senses do not move, the flow of the mind is cut off, and there is no attachment to any mental concept, so the meaning of Madhyamaka is also realized here. The Secret Mantra is also considered to be divided into external and internal.
Chinese
诶！因为想要经验快乐，所以将快乐分为有漏和无漏两种。如果按照这个口诀来做，肚子贴近脊椎，稍微吸入下气，身体不会感到逼近，甚至感觉不到身体的存在，所以这是无漏的快乐。因此，密宗行者的快乐的意义也在这里领悟。大手印行者认为显空无别的意义是俱生智。如果按照这个口诀来做，舌尖不依靠任何地方放置，那么显现、无分别、快乐这三者，虽然词语不同，但意义上无法区分，大手印的意义也在这里领悟。在不可区分的时候，区分或者不区分的思维的边际，或者语言的边际，即使是极其细微的也不存在。因为超出了思考和言说，所以证悟了彼岸的意义，这不可说、不可思、不可言说之境。如果按照这个口诀来做，上下乘的所有意义都没有舍弃，而且在这里自然成就。不可区分的意义，思维的边际，即使是极其细微的也不存在，这一点要领悟。密宗意义的量度中说：因为自己的本性是自然成就的，所以仅仅领悟这一点就足够了等等。胜义三摩地经中说：领悟一个意义就是胜义三摩地，那就是三摩地之王。智慧秘密经中说：虽然欲望的思维无法衡量，但不会超过一个明点。如是。超越分别念是：显现的自性超越分别念，觉性的自性超越分别念。显现的自性超越分别念是：以瓶子为例，从精通的班智达到愚笨的牧童，都进行分别念。这个瓶子，安立为瓶子是瓶子，不安立也是瓶子。安立为瓶子是瓶子的话，他们会说：不是瓶子就不说。因为一切显现都可以安立为瓶子，所以土地、石头、山、岩石都可以是瓶子。不安立也是瓶子的话，那么安立的显现也都可以是瓶子。安立也不是瓶子，不安立也不是瓶子的话，那么瓶子这件事就没有了。安立也是瓶子，不安立也是瓶子的话，那么就不能确定只是瓶子，因为一切都可以是瓶子。那么
English
E! Because of wanting to experience happiness, happiness is considered to be of two types: with outflows and without outflows. If one follows this instruction, by pressing the stomach against the spine and slightly drawing in the lower breath, there is no closeness to the body, and one does not even feel the body's existence, so it is a happiness without outflows. Therefore, the meaning of the happiness of the tantric practitioner is also realized here. The Mahamudra practitioners consider the meaning of the inseparability of appearance and emptiness to be coemergent wisdom. If one follows this instruction, by placing the tip of the tongue without relying on anything, the three—clarity, non-conceptuality, and bliss—although different in words, are inseparable in meaning, and the meaning of Mahamudra is also realized here. At the time of inseparability, even the slightest subtle edge of the mind or the edge of words that distinguishes or does not distinguish does not exist. Because it transcends thought and expression, the meaning of the Perfection of Wisdom is realized as this very inexpressible, unthinkable, and unspeakable state. If one follows this instruction, all the meanings of the higher and lower vehicles are not abandoned, but are spontaneously accomplished here. The meaning of inseparability, the edge of the mind, even the slightest subtle point, does not exist—this is realized as one. In the "Measure of the Meaning of Secret Mantra," it is said: "Because one's own nature is spontaneously accomplished, it is sufficient to realize it as one," and so on. In the Sutra of Noble Samadhi, it says: "By realizing one meaning, it is noble samadhi; that is the king of samadhi." In the Secret Wisdom Sutra, it says: "Although the mind of desire is immeasurable, it does not go beyond a single bindu." Thus it is. Transcending conceptualization is: the nature of appearance transcends conceptualization, and the nature of awareness transcends conceptualization. The nature of appearance transcending conceptualization is: taking a pot as an example, from a learned pandit to a foolish cowherd, conceptualization is applied. This pot, whether it is designated as a pot or not, is a pot. If it is designated as a pot, they will say, "It is not called non-pot." Because all appearances can be designated as pots, it follows that all land, stones, mountains, and rocks are pots. If it is not designated as a pot, then all designated appearances are also pots. If the designation is not a pot and the non-designation is not a pot, then it follows that there is no such thing as a pot. If the designation is a pot and the non-designation is also a pot, then it is not certain that it is only a pot, because it follows that everything is a pot. Then