Chinese
当心的流动停止，任何思维的念头都不产生时，这就是不作意，关键在于感官之门没有动摇，来自于眼睛没有移动。当身体和心没有感觉到快乐，并且没有认为这是快乐的执着时，这就是快乐，关键在于脐轮靠近脊柱，下行气稍微控制，身体和心轻盈地被支撑起来。这也就是光明、不作意、快乐这三者，虽然词语上不同，但实际上本质上不可分割，同时在相续中生起，这就是不可分割，关键在于舌尖没有依赖任何地方。在不可分割的时候，对于应该区分或者不应该区分的思维的边际或者语言的边际，即使是极其微细的也不存在，不要认为这是心性的关键问题，而是自然地安住在不可言说的状态中。那时，光明不会变成无意识的昏沉，不作意不会让念头散乱，在无二的快乐中体验，不会变成无法描述的无记状态。不可分割，远离思虑和言说，融入法界。在不可分割的时候，对于应该区分或者不应该区分的思维的边际或者语言的边际，即使是极其微细的也不存在，因为思维的边际或者语言的边际不存在于任何地方，所以是完全清净的。思维的边际或者语言的边际，即使是极其微细的也不存在，所以没有变成思考的思维的表达的语言。这也就是光明没有被思维所迷惑，不作意自然而然地光明，快乐远离了认为的意识，不可分割超越了名言的词语，思维的边际即使是极其微细的也不存在，所以是完全清净的。光明被命名为自知自明，不作意被命名为实相法性，快乐被命名为无漏的快乐，不可分割被命名为法界，思维的边际即使是极其微细的也不存在被命名为完全清净。这也就是显示佛陀的色身和智慧圆满，光明是化身，不作意是法身，快乐是报身，不可分割是自性身，思维的边际极其微细
English
When the flow of mind ceases and no thought arises, that is non-mentation, the key being that the gate of the senses does not waver, arising from the eyes not moving. When the body and mind do not feel pleasure, and there is no clinging to the thought that it is pleasure, that is pleasure, the key being that the navel chakra approaches the spine, the lower wind is slightly controlled, and the body and mind are lightly supported. These are the three: clarity, non-mentation, and pleasure. Although different in words, they are essentially inseparable in meaning, arising simultaneously in the continuum. This is inseparability, the key being that the tip of the tongue does not rely on anything. In the state of inseparability, even the subtlest edge of thought or language, whether it should be distinguished or not, does not exist. Do not think of this as a key issue of mind itself, but naturally abide in an inexpressible state. At that time, clarity will not turn into unconscious dullness, non-mentation will not let thoughts wander, experiencing non-dual bliss, it will not remain in an indescribable, neutral state. Inseparability, free from thought and speech, merges into the Dharmadhatu. In the state of inseparability, even the subtlest edge of thought or language, whether it should be distinguished or not, does not exist, because the edge of thought or language does not exist anywhere, therefore it is completely pure. The edge of thought or the edge of language, even the subtlest, does not exist, so it has not become the language of expression of thinking. That is, clarity is not obscured by thought, non-mentation is naturally luminous, pleasure is free from the consciousness of thinking, inseparability transcends the words of terminology, and the edge of thought, even the subtlest, does not exist, therefore it is completely pure. Clarity is named self-knowing self-illumination, non-mentation is named reality Dharmata, pleasure is named uncontaminated bliss, inseparability is named Dharmadhatu, and the edge of thought, even the subtlest, does not exist, is named completely pure. This is also the complete manifestation of the Buddha's Rupakaya and wisdom. Clarity is the Nirmanakaya, non-mentation is the Dharmakaya, pleasure is the Sambhogakaya, inseparability is the Svabhavikakaya, and the edge of thought is extremely subtle.
Chinese
丝毫不住留的是秘密身。 明晰的是如镜智。 不作念的是法界性智。 安乐的是平等性智。 不可分离的是妙观察智。 心的边际深邃，丝毫不住留的是成所作智。 又是， 明晰的譬如灯火不为风所动。 明晰的教证出自金刚桥根本续智慧秘密品第九品： 自明本觉菩提心， 无有对境明晰之故， 无境明晰如灯火。 如是说。 口耳传承珍宝光芒中说： 安住自明觉性之状态， 远离分别之觉性明晰。 如是说。 不作念的譬如没有图画， 没有念头的痕迹， 鸟栖息的金顶也显现， 犹如卡拉无所依地安住于虚空。 不作念的教证也出自口耳传承珍宝明光： 什么也不是，没有对境， 什么也不作念，融入于心。 分别念，心的流动止息， 觉性智慧，脱离执着。 如是说。 安乐的譬如食物的容器。 安乐的教证出自大桥灌顶口诀： 是合一的大乐， 对此没有正确的认识。 虽具受用，也是贪着， 脱离贪着，具有安乐之殊胜。 如是说。 《般若波罗蜜多·慈氏请问经》中说： 哪里身体没有感觉，那即是无漏之安乐。 是不住留之安乐。 是不平等之安乐。 是真正的寂灭之安乐。 如是说。 不可分离的譬如盐融入水中。 不可分离的教证出自根本续智慧秘密： 自他无二之自明觉性， 远离一切执着，光明清净， 无别遍布如虚空。 如是说。 又是，出自同一处： 无别法身，脱离能取所取， 如虚空般无有分别， 除了解脱道之外没有其他。 如是说。 又是， 因为上师以表示和语言指示， 所以，法的法性远离戏论。 因为在自己的相续中体验， 所以，心的心性远离垢染。 例如安住于虚空中央，所以，虚
English
That which does not abide even slightly is the secret body. That which is clear is the mirror-like wisdom. That which is non-conceptual is the wisdom of the sphere of dharma. That which is bliss is the wisdom of equality. That which is indivisible is the discriminating wisdom. The limit of mind is profound, and that which does not abide even slightly is the accomplishing wisdom. Moreover, The example of clarity is like a lamp that is not moved by the wind. The scriptural authority for clarity is from the ninth chapter of the Root Tantra Vajra Bridge, the Secret of Wisdom: The self-aware, clear Bodhicitta, Because of clarity without an object, Clarity without an object is like a lamp. Thus it is said. From the Precious Light of Oral Transmission: Abiding in the state of self-clear awareness, The awareness that is free from conceptualization is clear. Thus it is said. The example of non-conceptualization is like something without a drawing, Without the trace of thought, Even the golden roof where birds perch appears, Like Kara abiding without support in the sky. The scriptural authority for non-conceptualization is also from the Precious Clear Light of Oral Transmission: It is nothing, there is no object, Not thinking of anything, it dissolves into the mind. Conceptual thoughts, the movement of the mind ceases, Awareness-wisdom is free from grasping. Thus it is said. The example of bliss is like a vessel for food. The scriptural authority for bliss is from the Great Bridge Empowerment Instructions: It is the great bliss of union, There is no correct recognition of this. Even with enjoyment, there is attachment, Free from attachment, it possesses the supreme bliss. Thus it is said. In the Perfection of Wisdom, the Maitreya Question: That which does not feel the presence of the body is called undefiled bliss. It is called non-abiding bliss. It is called unequal bliss. It is called the bliss of true nirvana. Thus it is said. The example of indivisibility is like salt dissolving in water. The scriptural authority for indivisibility is from the Root Tantra, the Secret of Wisdom: By the self-aware awareness that is without self and other, Free from all grasping, clear and luminous, Indivisibly pervading like the sky. Thus it is said. Again, from the same source: The indivisible Dharmakaya, free from grasper and grasped, Indivisible like the sky, There is no other path than the path of liberation. Thus it is said. Moreover, Because the guru has shown it through signs and words, Therefore, the nature of dharma is free from elaboration. Because it has been experienced in one's own continuum, Therefore, the nature of mind is free from defilement. For example, abiding in the center of the sky, therefore, the sky
Chinese
是清净的特征。那是二三合一。这是放下之后不再取回的意图，没有错误。那么，没有错误的意义如何得知呢？因为不违背表诠、意义、口诀和教证，所以知道。双腿结跏趺坐，因为安住稳固且不散乱，所以能迅速获得圆满正等觉。如《文殊师利名号经》所说：“金刚跏趺圆满佛。”因此这样说。挺直腰背观察意义，经中说：“端正坐直，如实观。”因此这样说。等持的印能压伏其他，且不会产生障碍。也就是说：“等持是诸佛之王。”因此这样说。眼睛不闭合，如《圣大觉悟经》所说：“向不闭眼的菩萨顶礼。”大圆满阿罗觉卧吗？《彼性第十》中说：“眼睛不闭合的观视，称为狮子的观视。超越其他的瑜伽。”因此这样说。眼睛的动摇，《秘密真言时轮》中说：“以羯摩的束缚和功德，三有不动摇。”因此这样说。《阿罗小续》中说：“眼睛专注鼻尖，殊胜和共同的一切悉地，都能毫不迟缓地迅速成就。”因此这样说。眼睛的动摇，《名号经》中说：“不动摇、极其寂静的主，圆满正等觉菩提持。”因此这样说。如果以这个金刚桥梁来说，眼睛不摇动，看鼻尖的程度。秘密真言的短文中说：“说了四种观视的方式：外道梵天向上看，声闻寂静向下看，天人的观视直视前方，正确的观视是鼻尖。”因此这样说，这是正确的观视。嘴巴不闭合，如《耳传教言之鬘》中说：“嘴巴半闭合，适度就好，呼吸停止出入。”因此这样说。舌尖不接触下齿，也不接触上颚，而是轻轻地放置，如秘密真言的短文中说：“进入大乐道，展示珍宝幻化的明镜。”因此这样说。也就是心，珍宝菩提叶，舌头是幻化的钥匙。那时身体和心都不应该感觉到存在
English
It is the characteristic of being completely pure. It is the mixing of two, three, and one. This is the intention of putting it down and not taking it back later, without error. Furthermore, how do we know the meaning is without error? Because it does not contradict the symbolic expression, meaning, oral instructions, and scriptural authority, it is known. By sitting in the vajra posture with legs crossed, one can quickly attain perfect enlightenment because the sitting is stable and without distraction. As it is said in the "Manjushri Name Praise": "Vajra posture, perfect Buddha." Therefore, it is said. Looking at the meaning with the back straight, the sutra says: "Sit upright and look correctly." Therefore, it is said. The mudra of equipoise overpowers others and does not cause obstacles. That is: "Equipoise is the lord of all Buddhas." Therefore, it is said. Not closing the eyes, as it is said in the "Arya Great Realization Sutra": "I prostrate to the Bodhisattva who does not close his eyes." Is it Dzogchen Aro Chokzhag? In the tenth chapter of "Thatness" it says: "The way of looking without closing the eyes is called the lion's way of looking. It surpasses other yogas." Therefore, it is said. The movement of the eyes, in the "Secret Mantra Kalachakra" it says: "With the bonds and qualities of karma, the three realms do not move or change." Therefore, it is said. In the "Small Aro" it says: "Having fixed the eyes on the tip of the nose, all supreme, common, and actual attainments will be quickly accomplished without hindrance." Therefore, it is said. The movement of the eyes, in the "Name Praise" it says: "The unwavering, supremely peaceful lord, the perfect Buddha holds enlightenment." Therefore, it is said. If we take this Vajra Bridge as the authority, the eyes do not move, but look only at the tip of the nose. In the short text of Secret Mantra it says: "Four ways of looking are taught: non-Buddhists and Brahma look upwards, Shravakas look downwards in peace, the gods' way of looking is to look straight ahead, the correct way of looking is at the tip of the nose." Therefore, it is said, this is the correct way of looking. Not closing the mouth, as it is said in the "Garland of Oral Transmission Instructions": "The mouth should be half-closed, just right, and the breath should be held without going in or out." Therefore, it is said. The tip of the tongue should not touch the lower teeth, nor touch the upper palate, but should be placed gently. As it is said in the short text of Secret Mantra: "To enter the path of great bliss, show the precious, illusory mirror." Therefore, it is said. That is, the heart, the precious bodhi leaf, the tongue is the illusory key. At that time, the body and mind should not feel existence.
Chinese
无漏之乐。 显示心性之义的明镜。 这些也包含在遍照佛的七法中。 金刚桥根本续《智慧秘密》中说： 在自身寂静的地方， 断绝内外联系之后， 七法诸元素平等， 不阻碍六聚官能， 安住于平常的觉知上。 外在调和身体的元素， 内在断绝气息的往来， 趋向无造作的真实意义。 所谓“人”即是佛， 金刚萨埵不在别处。 这样说到。 总而言之， 在时节的象征之时， 汇集于以四种要诀的象征来认识意义。 也就是说， 以无言的象征来显示那不可言说的意义。 也就是在金刚桥根本续《智慧秘密》中说： 传达象征意义的导师， 在自续中显现与此经不同的景象。（注释：无造作的纯净） 以与意义相关的言语词句， 显示智慧觉性的自性。 传达无生之象征意义， 显现的智慧自然明晰。 这样说到。 也就是说， 四种象征意义的显明， 不分别无分别的乐之自性， 心的边际或言语的边际， 连微细之处也不安住， 那不可言说之义在自续中自然显现。 也就是在耳传灌顶口诀中说： 若见不可言说觉性之义， 安住于自性明晰之境。 这样说到。 也就是自身传承诸师之首或尊长。 觉窝杰对聂敦曲吉旺秋说， 看向娘堆算术神殿等象征意义。 是见到遍照佛的坐姿的象征意义吗？ 瑜伽士之首的尊长杰当巴印度人对当巴衮噶说， 做抓住树根的兔子， 或者在等持禅修中说“人”， 看向神殿也不明白吗？ 说与此行为的象征意义不违背的开示相一致。 也就是在有之轮中， 六道众生的行为象征， 或超越痛苦的佛陀的意旨象征， 也以身体的作为和坐姿来清楚地显示。 因此， 四种要诀的象征是佛陀的坐姿。