Chinese
不是表征的光明。特殊之处有二：自性光明，指自性二无的智慧，没有遮蔽，或无有对境而自明。智慧光明，指现在本来安住的，被指示、修习、认识并体验。其原因是，因为没有遮蔽根门而光明，指五境融入菩提心，因此没有遮蔽根门，显现色相空性无别等。因为远离昏沉的黑暗而光明，指对于证悟的意义，远离昏沉黑暗的过失而光明。因为没有被习气的气扰乱而光明，指没有被善与非善的习气的气扰乱证悟的智慧而光明。因为没有被分别的尘垢搅动而光明，指没有被粗细分别的尘垢搅动证悟的智慧而光明。无分别有两种：共同和特殊。共同有六种：自性无分别，指石头木头等。不颠倒的无分别，指声闻修习无我，相对于凡夫和外道是不颠倒的。无戏论的无分别，指中观心性离戏论。与忆念的束缚分离的无分别，指醉酒或昏厥等。无名言的无分别，指幼儿等。寂灭的无分别，指睡眠时六识停止。这些是共同的无分别，不是见修行体验的表征。特殊之处是，自性无分别，指心性自性远离一切戏论的无分别。智慧无分别，指指示、修习本来安住的意义，从而认识并体验。其原因是，因为没有观看和行为而无分别，指没有以心为对境而无分别。因为远离名言的声音而无分别，指证悟了名言的心性不可言说的意义，从而远离声音而无分别。因为没有落入能取所取的范畴而无分别，指没有落入所取的境是自续和能取的心是自续的范畴而无分别。
English
It is not the clarity of signs. There are two distinctions: Self-nature clarity, which refers to the wisdom of self-nature non-duality, without obscuration, or self-illuminating without an object. Wisdom clarity, which refers to the present, originally abiding, pointed out, practiced, recognized, and experienced. The reason for this is that because the sense gates are not blocked, it is clear, meaning the five objects are integrated into the Bodhicitta, so the sense gates are not blocked, and appearances such as form and emptiness are clear and inseparable. Because it is free from the darkness of dullness, it is clear, meaning that for the meaning of realization, it is clear because it is free from the fault of dullness and darkness. Because it is not disturbed by the energy of habitual tendencies, it is clear, meaning that the wisdom of realization is not disturbed by the energy of habitual tendencies of good and non-good, so it is clear. Because it is not stirred by the dust of conceptualization, it is clear, meaning that the wisdom of realization is not stirred by the dust of coarse and subtle conceptualizations, so it is clear. There are two types of non-conceptualization: common and special. There are six common types: Self-nature non-conceptualization, which refers to things like stones and wood. Non-inverted non-conceptualization, which refers to the Shravakas meditating on selflessness, which is non-inverted relative to ordinary people and non-Buddhists. Non-elaborated non-conceptualization, which refers to the Madhyamaka mind-nature free from elaboration. Non-conceptualization that is free from the bonds of memory, such as being drunk or fainting. Non-conceptualization without terms, such as a young child. Peaceful non-conceptualization, which refers to the cessation of the six consciousnesses during sleep. These are common non-conceptualizations, not signs of view, meditation, and experience. The special feature is that self-nature non-conceptualization refers to the non-conceptualization of mind-nature that is naturally free from all elaborations. Wisdom non-conceptualization refers to recognizing and experiencing the meaning of what has always been present by pointing it out and practicing it. The reason for this is that because there is no viewing or action, there is no conceptualization, meaning there is no conceptualization because there is no object of mind. Because it is free from the sound of terms, there is no conceptualization, meaning that one realizes the inexpressible meaning of the mind-nature of terms, and thus there is no conceptualization because it is free from sound. Because it does not fall into the category of grasper and grasped, there is no conceptualization, meaning that there is no conceptualization because it does not fall into the category of the object grasped being self-sufficient and the mind grasping being self-sufficient.
Chinese
由于没有跟随感觉，所以说无分别，这是因为通往觉悟的智慧没有跟随分别念产生的感受。不动摇有三种，其中，见不动摇是指见解不偏向任何执著。证悟了阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生），因此不会执著于单一的显现。证悟了底（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：无灭），因此不会执著于单一的空性。证悟了瑜伽二无，因此不会执著于二元对立的显现。证悟了自解脱，因此不会执著于能境和所境。修不动摇是指不偏向任何目标。也就是，安住在阿底无处、唯一之境，不像唯识宗那样执著于单一的显现或光明，也不像中观宗那样执著于单一的空性或无生，而是远离一切目标执著。行不动摇是指行为不偏向取舍。由于来自不离见修的力量，行为远离好坏取舍。现在说不共的体验，共有十八种。通过极度调柔，身心遍布，身体像棉花一样轻盈，内心极其快乐。做了和没做都会有，意思是修的时候和没修的时候都会有。时间上几乎总是出现，意思是早上是培根（粘液）的时间，下午是隆（风）的时间，中午是赤（血）和赤巴（胆汁）的时间都会出现。与四种威仪相应，意思是行走、坐卧、饮食的时候都与禅修相应。眼睛睁开和闭合都舒适，意思是禅修融入自性，睁眼也舒适，闭眼也舒适。不会被好坏过失所动摇，意思是烦恼贪嗔的过失不会损害禅修。所有庸常的念头都消失，意思是无论看到什么，例如色等，所有关于好坏的念头都消失。诸如此类，所有庸常的行为都消失。庸常的大声音不会造成损害，意思是无论听到什么声音，都不会损害禅修。远离一切言语，意思是无论说什么，都远离好坏。无论看到什么神圣的法，都视为甘露，意思是无论看什么都能理解其意义，并能讲述佛法。无论看到什么众生，都生起慈悲心。
English
Because it does not follow feelings, it is said to be non-conceptual, because the wisdom that leads to enlightenment does not follow the feelings that arise from conceptual thought. There are three types of immovability. Among them, immovability of view means that the view does not lean towards any attachment. Having realized A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: unborn), therefore, one does not cling to a single appearance. Having realized Ti (Tibetan: ཏི, Devanagari: ति, Romanized Sanskrit: ti, literal meaning: unceasing), therefore, one does not cling to a single emptiness. Having realized Yoga Two-lessness, therefore, one does not cling to dualistic appearances. Having realized self-liberation, therefore, one does not cling to the object and the subject. Immovability of meditation means not leaning towards any object of focus. That is, abiding in the Ati state of no-place, one-pointedness, one does not cling to a single appearance or clarity like the Mind-Only school, nor does one cling to a single emptiness or unbornness like the Madhyamaka school, but is free from all object-fixation. Immovability of action means that action does not lean towards acceptance or rejection. Because it arises from the power of not being separated from view and meditation, action is free from good and bad, acceptance and rejection. Now, the uncommon experiences, there are eighteen in total. Through extreme pliancy, body and mind are pervaded, the body is as light as a cotton fluff, and the mind is extremely happy. Both doing and not doing will come, meaning that both when meditating and when not meditating, it will come. It almost always comes at certain times, meaning that it will appear in the morning during the time of phlegm (Baden), in the afternoon during the time of wind (Lung), and at noon during the time of blood (Trak) and bile (Tripa). It is in accordance with the four postures, meaning that meditation is in accordance with walking, sitting, lying down, and eating. The eyes are comfortable both open and closed, meaning that meditation is integrated into one's nature, so it is comfortable whether the eyes are open or closed. It is not greatly disturbed by good, bad, or faults, meaning that the faults of afflictions, attachment, and aversion do not harm meditation. All ordinary thoughts subside, meaning that no matter what is seen, such as forms, all thoughts about good and bad subside. And so on, all ordinary behaviors subside. Ordinary loud sounds do not cause harm, meaning that no matter what sound is heard, it does not harm meditation. It is free from all verbal expressions, meaning that no matter what is said, it is free from good and bad. Whatever sacred Dharma is seen, it is regarded as nectar, meaning that whatever is seen, one can understand its meaning and speak about the Dharma. Whatever beings are seen, compassion arises.
Chinese
没有感觉。 身体等有三种：安住上等时，身体的显现不生起；中等观察时生起；下等不观察也生起。 声音等有三种：安住上等时，无论发出什么声音也不受影响；中等听到也不产生执着；下等发出声音也不受影响。 界等有三种：上等趋向好；中等能够忍受；下等趋向坏。 非常调柔等有两种，即柔软和粗糙：柔软如身体涂抹牛奶，如从房屋外面太阳升起。意识快乐舒适地安住。 粗糙是心安住时身体颤抖，摇动，意识产生不分别的恍惚。 安住上等时，身体和心更加增长；中等时中等增长；下等时稍微增长。 时间等有三种：安住上等时，持续一个“屯”（藏历时间单位）；中等持续一个“曲”（藏历时间单位）；下等持续一个“达”（藏历时间单位）。 或者，上等六十步；中等四十步；下等二十步。 后得的意识等，是等持之后的后得，有三种：上等趋向好；中等无差别；下等趋向坏。 行为等有三种：安住上等时，对四种行为都非常遍及；中等中等遍及；下等稍微遍及。 或者，上等对四种都遍及；中等对两种三种遍及；下等对一种遍及。 烦恼减少或不减少等有三种：上等烦恼被压制；中等烦恼被摧毁；下等烦恼随之而来。 或者，上等五种烦恼都减少；中等一些减少；下等持续时间短。 以四种或十种特征来说明：四种是快乐、清晰、不分别、不摇动。 十种是将调柔的柔软和粗糙各自区分开来。 或者四种是：气息、身体和声音为一；界和非常调柔为二；时间、后得的意识为三；行为、烦恼减少或不减少为四。 十种解释：分为上等、中等，九种或三种来显示，即气息等每一个都分为上等中等九种：上等的上等、上等的中等、上等的下等。中等的上等、中等的中等、中等的下等。下等的上等、下等的中等、下等的下等。身体等其他的也这样结合。 还有，尊者色扎巴说：九种分为上等中等
English
Without feeling. Body and so on have three aspects: When abiding in the superior state, the appearance of the body does not arise; in the intermediate state, it arises when examined; in the inferior state, it arises even without examination. Sound and so on have three aspects: When abiding in the superior state, no matter what sound is heard, it is not harmful; in the intermediate state, even if heard, attachment does not arise; in the inferior state, even if a sound is made, it is not harmful. Element and so on have three aspects: The superior goes well; the intermediate can endure; the inferior goes badly. Very tamed and so on have two aspects, namely gentle and rough: Gentle is like the body being smeared with milk, like the sun rising from outside a house. Consciousness abides joyfully and comfortably. Rough is when the mind abides, the body trembles, shakes, and consciousness gives rise to an unthinking daze. When abiding in the superior state, the body and mind greatly increase; in the intermediate state, they increase intermediately; in the inferior state, they increase slightly. Duration and so on have three aspects: When abiding in the superior state, it lasts for a 'tun' (a unit of time in the Tibetan calendar); the intermediate lasts for a 'chu' (a unit of time in the Tibetan calendar); the inferior lasts for a 'da' (a unit of time in the Tibetan calendar). Alternatively, the superior is sixty steps; the intermediate is forty steps; the inferior is twenty steps. The subsequent consciousness and so on, is the subsequent attainment after equipoise, and has three aspects: The superior goes well; the intermediate is undifferentiated; the inferior goes badly. Conduct and so on have three aspects: When abiding in the superior state, it is very pervasive in all four conducts; the intermediate is intermediately pervasive; the inferior is slightly pervasive. Alternatively, the superior is pervasive in all four; the intermediate is pervasive in two or three; the inferior is pervasive in one. Afflictions decreasing or not decreasing and so on have three aspects: In the superior state, afflictions are suppressed; in the intermediate state, afflictions are destroyed; in the inferior state, afflictions follow. Alternatively, in the superior state, all five afflictions decrease; in the intermediate state, some decrease; in the inferior state, the duration is short. To explain with four or ten characteristics: The four are happiness, clarity, non-conceptuality, and non-movement. The ten are the separation of the gentle and rough aspects of taming, each into two. Alternatively, the four are: breath, body, and sound are one; element and very tamed are two; duration and subsequent consciousness are three; conduct and afflictions decreasing or not decreasing are four. Explanation of the ten: Divided into superior, intermediate, nine or three, meaning each of breath and so on is divided into superior, intermediate, and inferior, nine each: superior of the superior, intermediate of the superior, inferior of the superior. Superior of the intermediate, intermediate of the intermediate, inferior of the intermediate. Superior of the inferior, intermediate of the inferior, inferior of the inferior. Apply this similarly to the body and other things. Also, the venerable Serakpa said: The nine are divided into superior and intermediate.