English
The bliss without outflows. Showing the mirror that clarifies the meaning of mind-essence. These are also included in the seven dharmas of Vairochana. From the root tantra of the Vajra Bridge, Yeshe Sangwa (Secret Wisdom): In a solitary place of one's own body, After severing external and internal connections, From the equal balance of the seven elements, Without obstructing the six aggregates of senses, Rest in mere ordinary awareness. Outwardly, harmonize the body's elements, Inwardly, separate from the coming and going of breath, Arrive at the un fabricated, genuine meaning. What is called "person" is the Buddha, Vajrasattva is not separate. Thus it is said. In short, when gathered as a whole, At the time of the symbolic time, It gathers into the introduction to the meaning through the four key symbols. That is, showing that unspeakable meaning through wordless symbols. That is, from the root tantra of the Vajra Bridge, Yeshe Sangwa (Secret Wisdom): The teacher who imparts symbolic meaning, In one's own lineage, different appearances arise from this scripture. (Note: Unfabricated purity) With words and terms related to meaning, Shows the nature of wisdom awareness. Imparting the symbolic meaning of unborn, Manifest wisdom naturally dawns. Thus it is said. That is, clarifying the meaning of the four symbols, not separating the nature of non-conceptual bliss, Not abiding even at the subtle edge of mind or the edge of words, That unspeakable meaning naturally dawns manifestly in one's own lineage. That is, from the oral transmission of empowerment instructions: If you see the meaning of unspeakable awareness, Abide in the state of naturally clear essence. Thus it is said. That is, the chief or master of one's own lineages. Jowo Je said to Nyenton Chokyi Wangchuk, Look at Nyangto Arithmetic Temple, and the meanings of those symbols. Is it the symbolic meaning of seeing Vairochana's posture? The master of yogis, the Indian master Dampa, said to Dampa Kunga, Doing the rabbit grasping the root, Or saying "person" in meditative equipoise, Even looking at the temple, do you not understand? He said that it is in accordance with showing that it does not contradict the symbolic meaning of this action. That is, in the Wheel of Existence, The symbolic meaning of the conduct of beings in the six realms, Or the symbolic meaning of the intention of the Buddha who has passed beyond sorrow, Is also clearly shown through the actions and postures of the body. Therefore, the four key symbols are the Buddha's posture.
Chinese
以不错误的方式，将佛陀的意旨显现在自相续中，这就是用象征来解释意义，详细阐述词句的含义。现在从这里开始，为了毫无偏差地阐明用象征所指示的意义，阐述金刚的词句之路，心的钥匙。其中有理解和词句两种。金刚的理解是用比喻来象征的，也就是说，能摧毁外物，自身却不可摧毁，这被称为金刚。金刚的词句有两种：有为事物的金刚和无为法性的金刚。赋予有为的名称是名相的金刚，如金刚称、金刚喜等，都是从金刚引申出来的人名。象征性的手印金刚，是用土、木或珍宝制成的五股金刚杵或九股金刚杵等，作为诸神的法器。成就事业的金刚，是实际成就的，能够斩断一切可被斩断的事物，能够呼吸一切可被呼吸的事物，能够摧毁一切可被摧毁的事物，能够摧毁一切，就像金刚石一样。然而，如果在狗毛和山羊毛之间燃烧，由于气泡的缘故，它会被摧毁，所以这是有为事物的金刚。无为法性的金刚，就是上面用象征所指示的意义，心性事物之实相，具有四法之义，心的边际深邃而细微，一丝一毫也不停留，无为，不被因缘所摧毁，在三时中不变，这就是法性的金刚。阐述词句之路，心的钥匙，也就是说，依靠不变的金刚之词句，来象征事物之实相，通过了悟具有四法之义的实相，心的分别念是突然的，由因缘所生，没有特别执着的念头，自然解脱。例如，钥匙打开宝库的门闩，就能清楚地看到里面的珍宝一样，心性没有执着的念头而自然解脱，就能清楚地了悟心性的实相，所以称为钥匙。心的钥匙也有两种：指示进入之法和本体。
English
That which shows the Buddha's intention appearing in one's own continuum without error, is the explanation of the meaning through symbols, elaborating on the meaning of the words. Now, from here on, to show the meaning indicated by symbols without any deviation, is to show the vajra's path of words, the key to the mind. There are two aspects: understanding and words. The understanding of vajra is exemplified by metaphors, that is, it is said to be something that can destroy outwards but cannot be destroyed inwards. There are two types of vajra words: the vajra of conditioned substances and the vajra of unconditioned dharmata. The name given to the conditioned is the vajra of name, such as Dorje Drak and Dorje Kyi, which are names of people derived from vajra. The symbolic hand-held vajra is a five-pronged or nine-pronged vajra made of earth, wood, or precious stones, used as a hand-held object of the deities. The accomplished action vajra is actually accomplished, capable of cutting all things that can be cut, breathing all things that can be breathed, destroying all things that can be destroyed, capable of destroying all, like a diamond. However, if burned between dog hair and goat hair, it can be destroyed by bubbles, so it is the vajra of conditioned substances. The vajra of unconditioned dharmata is the meaning indicated by the symbols above, the reality of mind-nature phenomena, the meaning of possessing four qualities, the mind's edge is deep and subtle, not even a bit remains, unconditioned, not destroyed by conditions, unchanging in the three times, that is the vajra of dharmata. Explaining the path of words, the key to the mind, that is, relying on the words of the unchanging vajra of meaning, to symbolize the reality of phenomena, by realizing the meaning of possessing four qualities, the mind's conceptualization is sudden, born from conditions, without the mind of special attachment, it is naturally liberated. For example, just as a key opens the lock of a treasury, one can clearly see the treasures inside, similarly, the mind-nature is liberated without the mind of attachment, and one can clearly realize the reality of mind-nature, therefore it is called a key. There are also two types of mind-keys: showing the way to enter and the essence.
Chinese
哦，是教法。进入之教法是：于上师加持之修法时，次第进入与顿然进入。以四灌顶之仪轨，身语意三门，次第进入身语意之加持，是为次第进入。顿然进入者，于时机之征兆显现之时，以要诀之征兆而认识，上师之意加持进入弟子之相续，未被授记之法性义，无谬地安住转变，是为顿然进入之教法。第二，本体之教法是：本体自性即是实相，如上，上师之加持融入，心性之本体，未作造作之实相，唯一于相续中生起，即是彼。心性之本体教法是：教法事物之安住方式，与断常之边解除二者。首先，心性事物之实相安住方式之教法是：安住于庸常之觉知，安住于本然，安住于自性，安住于放松。首先，庸常之觉知是未被善分别与恶分别之念所染污之觉知。本然是未作造作且未作思虑之实相。自性是未动摇且不动摇之自性。放松是无有广狭偏颇之义，远离执着。此乃事物之实相安住方式之教法。彼义之歧途，断常之边解除有二：不依赖而觉性自解脱，与远离因缘而显现自清净。首先，不依赖而觉性自解脱是：外境所取之境，眼之色，耳之声，鼻之香，舌之味，身之触，与内执之心，贪欲，嗔恨，愚痴，我慢，嫉妒等，心性事物之实相不依赖，不依赖故不住留，不住留故不积聚，不积聚故不执着，不执着故于自处解脱。如是，大圆满古汝第四品中云：对境，能取所取一切之所依，不依赖故得解脱。如是说。般若波罗蜜多十万颂中云：一切对境乃菩萨之过患，无有对境乃菩萨之无过患。如是说。第二，远离因缘而显现自清净是：于因缘
English
Oh, it is the teaching. The teaching on entering is: At the time of the Guru's blessing of the practice, there is gradual entry and sudden entry. Through the ritual of the four empowerments, the blessings of body, speech, and mind gradually enter the three doors of body, speech, and mind, which is gradual entry. Sudden entry is: At the time when the signs of the time appear, being introduced by the signs of the key points, the Guru's blessing of intention enters the student's continuum, and the meaning of the unpredicted Dharma nature is unmistakenly abiding and transformed, which is the teaching of sudden entry. Second, the teaching on the essence is: The essence itself is the reality. As above, the Guru's blessing enters, and the essence of mind, the unfabricated reality, arises uniquely in the continuum, which is it. The teaching on the essence of mind is: Teaching the way things abide, and eliminating the extremes of permanence and annihilation, two aspects. First, the teaching on the way the essence of mind, the reality of things, abides is: Abiding in ordinary awareness, abiding in the natural state, abiding in the original state, abiding in relaxation. First, ordinary awareness is the awareness that is not defiled by thoughts of good and bad. The natural state is the reality that is unfabricated and unthought. The original state is the self-original state that is unmoved and unmoving. Relaxation is the meaning of being without limitation or bias, free from grasping. This is the teaching on the way the reality of things abides. The deviation from that meaning, the elimination of the extremes of permanence and annihilation, has two aspects: Awareness self-liberating without reliance, and appearance self-purifying by being free from conditions. First, awareness self-liberating without reliance is: External objects of grasping, the form of the eye, the sound of the ear, the smell of the nose, the taste of the tongue, the touch of the body, and internal grasping mind, desire, hatred, delusion, pride, jealousy, etc., the reality of the essence of mind does not rely on things. Because it does not rely, it does not abide. Because it does not abide, it does not accumulate. Because it does not accumulate, it does not cling. Because it does not cling, it is liberated in its own place. Thus, in the Great Perfection Guru Fourth Chapter, it is said: "The object of focus, the basis of all grasping and apprehended, by not relying, one becomes liberated." It is said. In the One Hundred Thousand Verses of the Perfection of Wisdom, it is said: "All objects of focus are the faults of a Bodhisattva. The absence of objects of focus is the absence of faults of a Bodhisattva." It is said. Second, appearance self-purifying by being free from conditions is: In conditions
Chinese
又分三种，即显现之缘、空性之缘、无生之缘。由于自心本性具备四法之实相，且于自心本性中显现，故不堕入先前未有之空性过失，亦不堕入未授记之境。安住于自性且于自性中显现，然无有认为显现如虚空般唯一之心识，故不堕入显现之缘，亦不堕入虚空无边生处之天。若堕入彼境，则寿命最长之天可存活二万劫，如于空中射箭，力竭而坠落于地。三摩地之对治力耗尽后，坠落后生起忧伤，并责备佛法为不真实，甚至不生于天界人道，而是堕入恶趣地狱。由于从未将本初之觉性执为虚空，且于心识之分别念无所安住之时，不堕入寂止之无有，亦不堕入有为之过失。由于无有认为心识之分别念不驻留之分别念，或超越识之边际之无分别念为一之心识，故不堕入显现之缘，亦不堕入识无边生处之天。若堕入彼境，则天之寿命可存活四万劫后坠落。又，由于体验到身心不散乱且无有觉受之二元对立之乐，故不堕入一者为对境，一者不安住之空性过失，亦不堕入显现与空性之交替。由于于身心丝毫未觉受存在之乐中，无有认为乃是乐之心识，故不堕入丝毫皆无之生处之天。若堕入彼境，则天之寿命可存活六万劫后坠落。明、无分别、乐三种，于词句上虽有差别，然于意义上，本体无有分别，故不堕入全无成立之空性之缘，亦不堕入断灭之顽空。此时，由于体验到明、无分别、乐三种，本体无有分别，故不堕入意义上本体无有分别之四种空性之缘。明、无分别、乐三种，于体验本体无有分别之一时，由于无有特意执取之心识，故不堕入显现之四缘。此时，比较广大道与简略道。