Chinese
噶玛嘉的日间，手置于顶，加持后，发出阿哈霍的声音，以四字为道而示现。宣说其义：阿，以无生之义四者示现。哈，以不变之义四钉示现。霍，以无碍之义四喻示现。诶，以无分别之义四者示现。阿，法界之体性，智慧之体性，法性之体性，安乐之体性。哈，见之钉，修之钉，行之钉，果之四钉。霍，根识未被阻断，未被动摇，下气上提，舌尖不依任何处。诶，庸常之识，本有，清新，放松等四者。心性最初从任何处也未生出，未曾生故为法性之体性。最终任何处也不去，故现在不可能生为法界之体性。现在任何处也不住故为安乐之体性。了知其本自具有故为智慧之体性。心性未曾生故，纵然生起分别念，譬如鸟飞过，如无痕迹般未被过患所染污。其不生故，烦恼净，习气净，超出过患之境。如是不作意故，显现任何皆为见。显现也是见，未被阻断故未显现也是见。地基无有定准故，譬如空中生云，然对天空无有利益损害之故，纵然未生，然于天空不成立为事物与相状。如是任何皆可，于见上定解故，远离勤作。阿，无生之义。见若观则迷，不观则远离一切偏执。不矫正不伪饰，安住于不矫正中。于彼状态中，心不住，念不灭，亦无执着之心。于彼状态中，远离是与非等一切造作。如是若能顿然了悟，则显空无二法界。譬如平原上日出，寻觅黑暗不可得。心性清净之体性上，无有局限与偏袒故，寻觅过失亦不可得。一切皆转为见故，任何显现皆于见上定解。于彼立名，名为离念见解脱，见之不变钉已钉牢。仅此，则无有可执之对境，任何显现皆转为禅修之界，散乱
English
Having placed his hand on Karma Gyal's head during the day, he blessed him. The sound of "A ha ho" arose, and he taught by making the four syllables the path. He explained their meaning: A indicates the four meanings of unborn. Ha indicates the four nails of immutability. Ho indicates the four symbols of unobstructedness. E indicates the four meanings of indivisibility. A is the nature of the expanse, the nature of wisdom, the nature of reality, and the nature of bliss. Ha is the nail of view, the nail of meditation, the nail of action, and the four nails of result. Ho is that the senses are not blocked, not moved, the lower wind is drawn up, and the tip of the tongue does not rely on anything. E is ordinary consciousness, the innate, the fresh, and the relaxed, these four. Since that mind-essence did not arise from anywhere in the beginning, it is the nature of reality because it is unborn. Since it does not go anywhere in the end, it is the nature of the expanse because it is impossible to be born now. Since it does not abide anywhere now, it is the nature of bliss. Knowing that it has always been within oneself is the nature of wisdom. Since the mind-essence is unborn, even if conceptual thoughts arise suddenly, they do not stain it with faults, just as birds leave no trace when they fly. Because it is unborn, afflictions are purified, habitual patterns are purified, and the realm of faults is transcended. Since it is without such identification, whatever appears arises as the view. What arises is also the view. Since it is unobstructed, what does not arise is also the view. Since the ground is not fixed, even if clouds arise in the sky, they do not benefit or harm the sky. Even if they do not arise, the sky is not established as an entity or a sign. Like whatever is desired, settling on the view is free from effort and accomplishment. A is the meaning of unborn. If the view is viewed, it is mistaken. If it is not viewed, it is free from all partiality. Do not correct, do not adulterate, leave it uncorrected. In that state, the mind does not abide, memory is not obstructed, and there is no grasping mind. In that state, it is free from all fabrications such as right and wrong. When one realizes such a thing, it is the indivisible expanse of reality of appearance and emptiness. It is like the sun rising on a plain. Darkness cannot be found by searching. In that mind-essence, which is completely pure, there are no limitations or biases, so faults cannot be found even if searched for. Since everything has become the view, whatever appears is settled on the view. When a name is given to it, it is called the view free from mind, decisive liberation. The nail of the immutable view has been hammered in. At that point, there is no object to fixate on, and whatever arises becomes the realm of meditation. Distraction
English
There are three: space, mind-essence, and wisdom. Space has three aspects: exemplary space, meaning space, and symbolic space. Exemplary space is not the upper space with color, nor is it the lower space close to the ground, but rather the empty space in between. During the three months of autumn, when the dust on the ground diminishes and the clouds and vapors dissipate, it is extremely pure, not substantial, and free from grasping. It is said to be the intention of the Buddha and is established as such. However, the intention of the Buddha cannot be grasped because it does not touch one's own continuum. Its example is space. Meaning space is unmade by knowledge, uncorrected, relaxed, and abiding in its own way, so that even the subtlest discriminations do not arise. A comfortable, clear, non-conceptual, and indivisible state vividly dawns in the continuum. Through realization, all phenomena of samsara and nirvana are without distinction. Whether it is or is not, a state dawns in the continuum. That is meaning space. Symbolic space is that although all phenomena appear meaningfully, they are not grasped as meaningful. Since there is no attachment or grasping to anything, like space, there is no mental fabrication. Whatever circumstances arise, there is no discomfort. There arises a natural love for all sentient beings and great compassion, but without a mind that deliberately grasps. That is symbolic space. Mind-essence has three aspects: exemplary mind-essence is when one asks, "What is the spontaneously accomplished great perfection of the nature of mind-essence?" and then establishes it as Dharma. Saying that all phenomena encompassed by appearance and existence are the magical displays of mind, that they are play, ornament, and ability. In this way, because one does not truly understand, it is a deluded mind. Merely recognizing it in this way and saying that it is the nature of mind-essence does not transform one's own continuum, because it is subject to change. That is exemplary mind-essence. Meaning mind-essence is when, at the time the lama shows the instructions, one recognizes the signs and experiences the meaning without grasping in one's own continuum. All phenomena are exhausted as truth in a single instant. Upward, the limit of wanting to become a Buddha is cut off. Downward, the arrogance of doubt about samsara is destroyed. Now, this present awareness is experienced as inseparable from samsara and nirvana. That is called meaning mind-essence.
Chinese
的比喻。猴子被压住屁股的比喻。需要产生，用宝珠比喻果实，共有四种。后加字的四种：出现没有过失般的后加字。明晰没有修习修习的后加字。忆念劝勉不忘失使用的后加字。轮回涅槃本来清净果的后加字。衡量的标准四种是：脱离心的坚定见解的衡量标准。不专注不散乱修习的衡量标准。显现却不使用使用的衡量标准。本来清净法界解脱果的衡量标准。顶礼于无错无改，超思绝言之境。本来清净的菩提心性，自性之自性，意义的决断是：以圣言和口诀二者来确定。其中圣言是：密咒的教义总集是：智慧自明的自性是从法界中产生的，如果思念和言说它，则世界的界限会动摇。会从口中吐出热血。这样说过。善良的善知识们也说：不能寻找佛和有情众生的起始和终结。其中，显示了知道后可以允许的圣言是：从细致的缘起仪轨中：如果舍弃不允许的而寻找允许的，那么其中没有任何允许的。如果知道那是不允许的，那么其中没有任何不允许的。这样说过。其中，以耳传金刚桥的口诀来确定的是：清净与不清净皆由风而生，轮回和涅槃也是。心的自性即是风，深奥且遍及一切，由缘而显现。解脱和自解脱由此产生。这样说过。之后确定的是：自性法界和法性法界。其中首先从这个自性法界中，四种风开始流动，那也是从珍宝增长续中说：在不动摇中稍微动摇，先前未生起念头，生起了念头的形象。这样说过。因此，佛具有了知之智慧，有情众生具有了知觉之作用。然而，在佛的了知智慧尚未形成，有情众生的知觉尚未成为智慧之时，无法命名，例如，就像工匠一样。雕像
English
The example of. The example of a monkey being pressed on its buttocks. The need arises, with a jewel exemplifying the fruit, there are four types. The four types of subsequent letters: The subsequent letter is like appearing without fault. The subsequent letter of meditating without meditation. The subsequent letter of using mindfulness to encourage non-forgetfulness. The subsequent letter of the pure fruit of samsara and nirvana. The four standards of measurement are: The standard of unwavering view of detachment from the mind. The standard of meditating without focusing or distraction. The standard of using what appears but is not used. The standard of the pure essence of liberation fruit. I prostrate to the state of being without error, without modification, beyond thought and inexpressible. The very essence of the naturally pure Bodhicitta, the determination of the meaning of its own nature is: To establish it with two, the Agamas and Upadeshas. Moreover, the Agamas are: The Compendium of Secret Mantras is: The nature of self-awareness of wisdom arises from the Dharmadhatu, and if it is thought and spoken, the realms of the world will be shaken. Warm blood will be vomited from the mouth. Thus it is said. The virtuous spiritual friends also say: The beginning and end of Buddhas and sentient beings cannot be sought. Among them, the Agama that shows that it is permissible after knowing is: From the detailed ritual of dependent origination: If one abandons what is not permissible and seeks what is permissible, then there is nothing permissible in it. If one knows that it is not permissible, then there is nothing impermissible in it. Thus it is said. Among them, what is determined by the oral transmission of the Vajra Bridge's Upadesha is: Purity and impurity arise from the wind itself, so do samsara and nirvana. The nature of mind is the wind itself, profound and all-pervading, arising from conditions. Liberation and self-liberation arise from it. Thus it is said. Then what is determined is: The Dharmadhatu of self-nature and the Dharmadhatu of Dharma. Among them, first from this Dharmadhatu of self-nature, the four types of winds begin to move, and that is also said in the Tantra of the Increase of Jewels: In the immovability, there is a slight movement of the mind. Previously, thoughts had not arisen, but the appearance of thoughts arose. Thus it is said. Therefore, the Buddha has the wisdom of knowledge, and sentient beings have the function of awareness. However, when the Buddha's wisdom of knowledge has not yet formed, and the sentient beings' awareness has not yet become wisdom, it cannot be named, for example, like a craftsman. Statue
Chinese
也未曾变成那样的状态。那也是自性不授记的界。那时，譬如压制奶渣，或者截断量具的口。于此自性之界，首先生起普遍寻求之风。由此稍微粗重一些，生起使忆念稳固之风。由此稍微粗重一些，生起安立教法之风。从安立之风中，清净明亮安立清净，无分别安立清净，安乐安立清净，不可分割安立清净。区分清净与不清净，清净是自之体性自明。明亮即是自性。那时心不住留，自性为空。那时不住于身，无有傲慢，自性不可分割。仅是认识到不可分割，即是证悟现前的佛陀。之后认识到存在，即是自性任运成就的佛陀。那是法性身。由于远离差别，是秘密身。不可分割即是自性超越边际。那被称为吉祥普贤。从无始至无终，于自性法界中，无有冬夏之分，无有春秋之分，无有昼夜之分，如雾气消散般自然消逝，无法言说与知晓，无法计数与衡量。如大续中所说：佛陀无始亦无终。无法寻觅佛陀的起始与终结，也是同样的道理。那被称为法界。那是清净的教证。不清净是，从因自身产生的不清净，显现为外缘的不清净，以及从二者产生的颠倒不清净。从因自身产生的不清净是，由于自己不认识自己的体性而产生贪欲，其特征是痛苦。那是从因自身产生的不清净。显现为外缘的不清净是，由于自己不认识寻求，而将境与有境分割，自性迷惑，是显现为外缘的不清净。从二者产生的颠倒不清净是，由于自己不认识自己，而生起向外显现为境的觉知。由于不认识二者无别，体性变为无明，从二者