Chinese
此珍宝极为稀有。其界清净之灯，即觉性自身之体性，无有间断，不堕常断边执，于自身体性中显现种种景象。于此界智无二之境，何具缘者若能亲近，则彼等有情无疑将从轮回转为涅槃之净土。是故，诸圆满正觉佛之意之精髓，诸真实秘密之精华，皆以此行于具缘者之要处。如是所说之续，此珍贵之秘密，此后更为稀有之真实义，无法以言语确定，是不可说、不可思、不可言说者。如是，第二导师答复，为知自性真实，从造作中解脱之界中，真实入于心要之义，故示一切法真实心要超越勤作。今第五，示自性离戏论之心要，远离见修作意，即以“修持一切之精要，以身调伏要点”等语而示之。彼亦欲求解脱于离边之自性，于种种分别念。修持者若观身之要点，及界智自身之体性，则安住于法身之住法、报身及化身之住法中。欲现见一切智慧之精要，若不调伏上述身之三要点，则无法真实显现智慧。譬如幻化之手足蜷曲则显现，如是，身之要点不离三种住法，则脉自然舒缓。脉缓则气自然运行。气行则智慧无碍显现。如是，依于身之要点，心寂静安住，以胜观见智慧自身之体性。彼亦因寂静安住而入于胜观，故见智慧自身之体性，胜观令寂止完全清净。彼寂止与胜观之理解，即从分别念之刺不存于自身之角度而言
English
This treasure is extremely rare. Its realm, the lamp of pure nature, is the very essence of awareness, without interruption, not falling into the extremes of permanence or annihilation, and various appearances authentically manifest within its own nature. Those fortunate beings who familiarize themselves with this indivisible realm of wisdom and awareness will undoubtedly transform from samsara into the pure land of nirvana. Therefore, the essence of the intention of all perfectly enlightened Buddhas, the quintessence of all authentic secrets, goes to the essential points of the fortunate ones. Thus, the tantra that is taught, this precious secret, this authentic meaning that becomes rarer and rarer, cannot be definitively established with words; it is unspeakable, unthinkable, and unutterable. Thus, the second teacher responds, in order to know that the true nature, from the realm liberated from fabrication, truly enters into the meaning of the heart essence, therefore, he shows that the true heart essence of all dharmas transcends effort. Now, the fifth, showing that the heart essence of self-nature is free from elaboration, and that view, meditation, and mental activity are separate, is shown by "The essence of all meditation is to subdue the key points with the body," and so on. That is, wanting to be liberated from the self-nature that is free from extremes, from various conceptual thoughts. If the practitioner observes the key points of the body and the self-nature of the realm of awareness, then they abide in the abiding of the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. Wanting to directly see the essence of all wisdom, if the above three key points of the body are not subdued, then wisdom cannot truly appear. For example, just as when the hands and feet of an illusion are bent, they appear, so too, when the key points of the body do not deviate from the three ways of abiding, the channels naturally relax. When the channels relax, the air naturally flows. When the air flows, wisdom appears without obstruction. Thus, by relying on the key points of the body, the mind abides peacefully, and one sees the very nature of wisdom as vipashyana. Because one abides peacefully, one enters into vipashyana, and therefore one sees the very nature of wisdom, and vipashyana completely purifies shamatha. The understanding of shamatha and vipashyana is from the perspective that the thorn of conceptual thought does not abide in oneself.
Chinese
是寂止的处所。完全同时见到它称为胜观。或者，将法性之义显现于外境，逐渐领悟是寂止。依靠上师的口诀，直接见到法性之义称为胜观。此时，身体的要点在于约束，心的分别念止息，因此是寂止。依靠观看的方式，直接见到觉性，这是胜观。因此，这两者原本就是双运的关联。在此生中，修习寂止胜观二者大平等之义的瑜伽士，以寂止使心平静，以胜观之见证悟法性之义。这样的人虽然住在人世间，却是世间一切众生之主。因为此人根器极为殊胜，是天人和人类恭敬的圣者。对于这样的人，即使他没有欲望，人类也会聚集，诸神也会诵吉祥偈，并给予尊敬。因此，将心安住在无二之义的要点是：门的要点，不要超过三种观看方式。境的要点，不要超过无云的虚空，并且不要分离。风的要点，依靠缓和的风，觉性被囚禁。这样把握住三点，身体的安乐不会退转到三界。语言的安乐超越了言说和词句，不会超过法性不可言说的意义。心的安乐超越了分别念和思绪的起伏，不是执着于自相的修持，因此法性自身的安乐大光明显现，从那安乐中，不分别的智慧之见证悟完全清净的体验显现，内外一切显现都在身心的安乐之中完全嬉戏。如是第五，法性离戏论之精要，开示了远离见、修、作意。现在是第六，开示法性大乐任运清净之精要。因此，身体的安乐从要害处压迫三身而安乐。等等开示，以上述理由，身体的要点和
English
is the place of calm abiding. Seeing it all at once is called insight. Alternatively, revealing the meaning of the nature of reality in an object and gradually realizing it is calm abiding. Relying on the guru's instructions and directly seeing the meaning of the nature of reality is called insight. In this case, the key to the body is restraint, and the mind's conceptual thoughts are pacified, so it is calm abiding. Relying on the way of looking, directly seeing awareness is insight. Therefore, these two are originally connected in union. In this life, the yogi who meditates on the meaning of the great equality of calm abiding and insight, calms the mind with calm abiding, and attains the meaning of the nature of reality with the vision of insight. Although such a person lives in the human world, he is the lord of all beings in the world. Because this person's faculties are extremely excellent, he is a holy person revered by gods and humans. For such a person, even if he has no desires, humans will gather, and the gods will also recite auspicious verses and give respect. Therefore, the key to placing the mind equally in the meaning of non-duality is: the key to the door, do not exceed the three ways of looking. The key to the object, do not exceed the cloudless sky, and do not separate from it. The key to the wind, relying on the gentle wind, awareness is imprisoned. By grasping these three, the body's happiness will not regress to the three realms. The happiness of speech transcends speech and words, and will not exceed the unspeakable meaning of the nature of reality. The happiness of the mind transcends conceptual thoughts and the ebb and flow of thoughts, and it is not a meditation that clings to self-characteristics, so the great bliss of the nature of reality itself manifests, and from that bliss, the experience of completely pure vision of non-discriminating wisdom manifests, and all inner and outer appearances are completely playful in the realm of the happiness of body and mind. Thus, the fifth, the essence of the nature of reality free from elaboration, shows the separation from view, meditation, and mental activity. Now is the sixth, showing the essence of the nature of reality, great bliss, spontaneously pure. Therefore, the happiness of the body oppresses the three bodies from the key points and is happy. And so on, for the above reasons, the key to the body and
Chinese
因此，为了专注于禅定要点，身体保持在三种坐姿之内。由此产生的喜悦，是亲眼目睹法性显现的化身之要点。由此产生的体验增长之显现，是报身之要点。通过亲眼目睹智慧圆满之显现，从而从要点上掌握法身等三身。如此掌握的喜悦是：化身了知显现与心识无二。报身掌握，安住于界与智无离无合之见地。法身掌握，由于自心无错乱，从而了知本初即是佛。此外，此时应禁语。首先，安住于应学习之次第，从而世俗之言语自然止息。之后，安住于应安住之次第，从而超越了轮回涅槃二取之言说。因此，二者结合之词语皆止息。于此语，从念诵中，所说之正确与不正确中断，词语之边际空尽，从而证悟真实所依之诸法皆为一味。譬如，盐之名称各异，然本质唯一无二。法性之味于语中增长为大乐，此乃轮回之轮不入语之要点。此外，于何处将心之要点置于目标而不分离，不随轮回诸多分别念之心识所转，依靠亲眼目睹自之觉性之加持，以无分别智慧之乐，轮回之法于显现与了知之间，自心之精华不变，故无轮回之名。觉性本身本初即是佛，故无寂灭之成立。因此，以此互相观待，轮回无成立。因此，于此二者结合，于心中生起大乐之法性，空性皆解脱，完全清净。因此，身语意所生之喜悦精华，此四盏明灯，是三世诸佛反复汇集之精华，显现为自性之基础。如是，第六，显示努力于法性之乐而自净之精华。现在，第七，显示周遍于各种境之法性精华，成为一切之遍行者，即是无造作之
English
Therefore, in order to focus on the key points of meditation, the body remains within the three postures. The resulting bliss is the key point of the manifestation of the Nirmanakaya, seeing the direct appearance of Dharmata. The resulting appearance of increasing experience is the key point of the Sambhogakaya. Through seeing the appearance of perfected wisdom, the Dharmakaya and the three Kayas are grasped from the key point. The bliss of grasping in this way is that the Nirmanakaya knows that appearance and mind are non-dual. By grasping the Sambhogakaya, one abides in the view of the inseparable union of space and wisdom. By grasping the Dharmakaya, one knows that one is primordially enlightened because one's own mind is without error. Furthermore, at this time, speech should be cut off. First, by abiding in the order of what should be learned, worldly speech ceases naturally. Then, by abiding in the order of what should be abided in, one transcends the expression of grasping samsara and nirvana. Therefore, the words of the union of the two cease. In that speech, from recitation, the continuity of what is correct and incorrect is cut off, and the limits of words are exhausted. Thus, all the dharmas that rely on truth are realized as being of one taste. For example, just as salt has different names but only one essence, the taste of Dharmata expands into great bliss in speech. This is the key point that speech does not enter the wheel of samsara. Furthermore, wherever the key point of the mind is placed on the target without separation, without going under the power of the mind of many thoughts of samsara, relying on the blessings of directly seeing one's own awareness, with the bliss of non-conceptual wisdom, between the appearance and knowledge of samsaric dharmas, the essence of one's own mind does not change, so there is no name of samsara. Since that awareness itself is primordially enlightened, nirvana is not established. Therefore, since samsara is not established by relying on each other, by combining the two, the Dharmata of great bliss arises in the mind. Emptiness is completely liberated and completely pure. Therefore, the essence of bliss arising from body, speech, and mind, these four lamps, are the essence repeatedly gathered by all the Buddhas of the three times, the basis of the manifestation of self-nature. Thus, the sixth, the essence of showing the self-purification by striving for the bliss of Dharmata. Now, the seventh, showing the essence of Dharmata that pervades various objects, which has become the pervader of all, is the unfabricated.
Chinese
以“息灭诸行”等语句来指示。如此，身体不做作，从语言和心念的无造作之界显现的觉性，以无垢之心髓，使身语意的自续束缚的一切行为都息灭，即是：所息灭之处是界，息灭之法是上师的口诀，息灭之义是界与觉性无二无别。如此息灭，一切法皆为处所显现自清净，以无碍之心髓，对境之显现和内心的自显现各自以直断的经验来斩断，即是：依止上师之方便的殊胜之处所生。如此，内外之显现皆以无生之要诀，以汇集法性之灯的心髓，从三界轮回的束缚中解脱出来，自己亲身体验。如此，显现声响之法，以自性安住于自身的心髓，使显现与觉性解脱为无二，大圆满以此胜过其他乘，直接斩断轮回的命脉，此乃此续之要义。然而，对于共同乘来说，并非如同无有基础一般。以遍及一切且在自面广大之心髓，不舍弃根本而成就佛果，即是：将一切法界汇集为四灯，这是现前的口诀。这并非是暂时产生或造作的，而是本来法性本净大心髓，将共同法和各自的体性全部降伏，即是：能控制的是法性，所控制的是自心无造作，所降伏的密意是不落入三界。而且，此觉性以大空性之心髓，使执着事物为实有者耗尽，即是：使体验越来越增上。而且，并非是断灭的空性，以自明大光明之心髓，对治轮回的黑暗无明，军队是贪嗔痴，兵力是各种不同的分别念，以方便、智慧和自己的体验三者来遮止。而且，依靠本来大圆满的基础是转变之结的说法，使基础与道平等；依靠道是正直坦途的说法，使道与果相等。