Chinese
这指的是安住于身体、语言和意念不被瑜伽的因缘所控制的状态。不偏袒任何其他教法，不超越其意，在清晰而不散乱的显现中，与普遍广大、广阔法界的显现不分离，安住于美丽的觉性中，不离不合。意即以眼角瞥视法界的明灯，觉性融入法界之中。在开示智慧道之口诀时，通过“开示觉性放下之口诀”来指示。如果与续部结合，在名称的章节中，指的是宣示胜者之血脉，其见如同虚空之边际。觉性的自性成为一切之主，并且是不变的。不变指的是眼睛的本性，不加修饰，自然显现，是意不变的关键。钉指的是，境、虚空、眼根和觉性金刚链三者不分离地钉住，文字如同国王的档案一样，无需赘述，功德自然圆满，因此是伟大的。与见结合，指的是了知和见到法性，无论显现什么，都是自生智慧。见是自生的眼睛的如是性，自己看自己，自己产生。去处指的是，在暂时修行的阶段，是无云的虚空；在究竟安住的状态下，是法性本净。在此，由于我的觉性以前从未见过或到达过，所以是伟大的。有法见之见指的是，有法见的各种对境，由于没有见到觉性胜观，所以是困难的，如果证悟了镜子的本性，就会显现为法性见之见。伟大指的是其意义难以见到。如果与意结合，难以考察指的是，意的各种识的对境显现，并且依赖于根来决断，因此难以了解其体性或衡量，跳跃指的是不住于一处。伟大指的是，由于具有上师的口诀，通过考察，会成为智慧的助伴。如果与果结合，指的是作为基础的觉性，在任何体性上都没有成立，以及胜观的觉性，指的是金刚链之身，安住于其中。
English
This refers to abiding in a state where body, speech, and mind are not controlled by the conditions of yoga. Without being biased towards any other teachings, and without exceeding its intention, in a clear and undistracted appearance, inseparable from the appearance of the all-pervading great, vast expanse of the dharmadhatu, abiding in beautiful awareness, without separation or union. Intention means to glance at the lamp of the dharmadhatu with the corner of the eye, with awareness being contained within the dharmadhatu. In teaching the instructions for carrying the path of wisdom, it is indicated by "teaching the instructions for leaving awareness as it is." If combined with the tantra, in the chapter on names, it refers to declaring the lineage of the victorious ones, whose view is equal to the edge of the sky. The nature of awareness becomes the lord of all, and it is unchanging. Unchanging refers to the nature of the eye, unadorned, naturally appearing, which is the key to the unchanging intention. The peg refers to the fact that the object, space, the eye sense, and awareness, the vajra chain, are inseparable, and the peg is struck, so the letter is like the king's archive, needless to say, the qualities are naturally complete, therefore it is great. Combined with the view, it refers to knowing and seeing the nature of reality, whatever appears is known as self-arisen wisdom. The view is the suchness of the self-arisen eye, seeing itself and arising from itself. The place to go refers to, in the temporary stage of practice, it is the cloudless sky; in the ultimate state of abiding, it is the primordial purity of the nature of reality. Here, it is great because my awareness has never seen or reached it before. The view of the phenomenal view refers to the various objects of the phenomenal view, which are difficult because they have not been seen as the vipashyana of awareness, but if the nature of the mirror is realized, it will appear as the view of the nature of reality. Great refers to the fact that its meaning is difficult to see. If combined with the mind, difficult to examine refers to the fact that the objects of the various consciousnesses of the mind appear, and they are determined based on the senses, so it is difficult to know their characteristics or measure them, jumping refers to not staying in one place. Great refers to the fact that, because it possesses the guru's instructions, through examination, it will become a companion of wisdom. If combined with the result, it refers to the awareness that is the basis, which is not established in any characteristic, and the awareness of vipashyana, which refers to the body of the vajra chain, abiding in it.
Chinese
应当远离作为和造作。安住是于虚空之灯中，以方便而执持彼，意义是眼睛不动摇，心不散乱。口诀的作为是依赖于智慧口诀的修持方法和真言，以及依赖于如何修习的口诀的次第，以及依赖于次第进入灌顶口诀的自己先前所见的实践，以及依赖于世间见修口诀的次第，最终要诀是依赖于自己的身语，心髓现证的口诀是依赖于恩德上师，这也是取决于口诀的安住方法。果位道用的口诀被指示为被认知，即指示安住山的见解，这与续部结合，是显示与虚空边际等同的大续部，不断除有边的、无边的、常边的、断边这四边，平等性是法性虚空等同的觉性，因此它自身本来就以自性无有分离地安住，故称为续。与果结合，是有所缘的共同果，是阿努以下八乘的果，而最终达到极限的果，难以安住是因为一切法性都已穷尽。境是执着和觉性自显的显现，超越了众多的有境，对于现量成就的境来说，没有比那更大的了。与心结合，难以到达的心的分别念和众多想法，作为道路智慧的庄严而显现，因此在不变异的地的心的唯一自性中，烦恼从一开始就清净，故为大。无底蕴是因为有口诀就没有困难。共同乘不能理解，因此难以衡量其意义，伟大是因为方法广大，故能瞬间了知。无有遍及的本初光明是因为没有遍及心的生起感受的事物存在方式。本初光明是觉性本初就安住于五光明的自性中，故为大。与果结合，从觉性的要点中，自性圆满大圆满的果达到究竟，山是觉性本身不变异，虽然从一开始就没有变异，但对于一切众生来说，完全广大遍及地安住的意义是伟大的。
English
One should be free from action and fabrication. Abiding is to hold that in the lamp of space with skillful means, the meaning is that the eyes do not move and the mind is not distracted. The action of the oral instruction is to rely on the method of practicing the wisdom oral instruction and the mantra, and to rely on the order of how to practice the oral instruction, and to rely on one's own previous practice of the oral instruction of gradual entry empowerment, and to rely on the order of the oral instruction of worldly vision practice, the ultimate key is to rely on one's own body and speech, the oral instruction of heart essence direct perception is to rely on the kind guru, and that also depends on the method of abiding in the oral instruction. The oral instruction of fruit path use is indicated as being recognized, that is, indicating the view of the abiding mountain, which, when combined with the tantra, is the great tantra that shows equality with the edge of the sky, without abandoning the four extremes of existence, non-existence, permanence, and annihilation, equality is the nature of reality, the sky-like equality is awareness, therefore it itself inherently abides in its own nature without separation, therefore it is called tantra. Combined with the fruit, it is the common fruit with conditions, it is the fruit of the eight vehicles from Anu downwards, and the fruit of ultimately reaching the limit is difficult to abide in because all phenomena have been exhausted. The object is the appearance of clinging and awareness self-display, surpassing many objects, for the object of direct perception accomplishment, there is nothing greater than that. Combined with the mind, the difficult-to-reach mind's conceptual thoughts and many thoughts appear as the adornment of the wisdom of the path, therefore in the unchanging single nature of the ground mind, afflictions are pure from the beginning, hence it is great. Bottomless is because if there is an oral instruction, there is no difficulty. The common vehicles cannot understand, therefore it is difficult to measure its meaning, great because the method is vast, so it can be known in an instant. The non-pervading primordial radiance is because it does not pervade the way things are in the arising sensations of the mind. Primordial radiance is great because awareness inherently abides in the nature of the five radiances. Combined with the fruit, from the key point of awareness, the fruit of self-perfected great perfection reaches the ultimate, the mountain is that awareness itself does not change, although it has not changed from the beginning, but for all beings, the meaning of completely vast and pervasive abiding is great.
Chinese
啊！细微之处难以理解。完全难以把握是因为觉性自显的果实不是其他乘所能掌握的。这样的意义就像山一样不可动摇，并且是至高无上的。像这样难以把握的，如果安住于广大之见，即使显现的关联显现为多种多样，如果没有上师的口诀，谁也无法见到。因为它无法通过意识思维来找到，所以是伟大的。而且，不进行眼部的活动，安住在虚空的状态中，不作任何修饰地自己观看。安住在自明之中。见，就是观看觉性金刚链，在圆形中看到明点和明点的半身等等。形状是没有实体存在的。像这样，觉性的本质就是智慧的游舞。虽然它看起来像是来来往往，但是由于业力的风所形成的呼吸没有内外变化，所以超越了生死，因此是伟大的。而且，因为它与清净法界的明灯没有分离，所以眼睛的观看没有动摇，通过观看，觉性达到了极致的果实。而且，按照慈悲游舞的显现方式，这本身就是不会退转的因，就像犀牛角的果实一样，明点是胜义中无戏论的。ཉག་（藏文），अग्र（梵文天城体），agra（梵文罗马拟音），顶端。ཉག་（藏文）是深奥或难以理解的，而一是从多和名言中解脱出来的，这两种智慧的自性显现，在事物的实相上圆满，所以是伟大的。而且，因为一切法都已穷尽，显现也没有成立为任何事物的自性，所以在任何方面，即使观看事物和空性，那本身也是没有不成立的。国王占据王位不会改变，大臣被囚禁不会改变，百姓被征服不会改变，觉性占据自位不会改变。因此，被称为自性清净的果实。显有基础的见是：观看法界和觉性无有分离，因此佛陀的真实觉性与金刚链没有分离，恒时安住，所以上根者无需中阴身，在现象自解脱中成佛；中根者无需中阴身，在三刹那间成佛；下根者无需中阴身，在自性化身佛的刹土中呼出最后一口气。
English
Ah! The subtle is difficult to understand. Completely difficult to grasp because the fruit of awareness's self-appearance is not something that other vehicles can seize. Such a meaning is like a mountain, unshakeable, and is the highest authority. How to settle that which is so difficult to grasp is the great view: even though the connections of appearances appear in various ways, without the guru's instructions, no one can see it. Because it cannot be found through mental speculation, it is great. Moreover, without any activity of the eyes, settle in the state of space, without distraction. Look at it yourself without any fabrication. Settle in mere self-clarity. View is looking at the awareness Vajra Rosary, and in the roundness, seeing bindus and half-bodies of bindus, and so on. Form has no substance. Thus, the essence of awareness is the play of wisdom. Although it seems to come and go, because the breath formed from the winds of karma does not change internally or externally, it is beyond birth and death, and therefore it is great. Moreover, because it is inseparable from the lamp of the completely pure realm of phenomena, and the gaze of the eyes is not distracted, the fruit of awareness reaching its limit is itself. Moreover, according to the way compassion's play manifests, this itself is a cause that does not revert, like the fruit of a rhinoceros horn; the bindu is without elaboration in ultimate truth. Nyag (Tibetan), अग्र (Sanskrit Devanagari), agra (Sanskrit Romanization), tip. Nyag (Tibetan) is profound or difficult to understand, and one is liberated from multiplicity and terminology; the nature of these two wisdoms manifests, and is perfected on the reality of things, so it is great. Moreover, because all phenomena are exhausted, and appearance is not established as the nature of anything, in whatever direction, even if one looks at things and emptiness, that itself is without non-establishment. The king seizes the throne and does not change, the minister is imprisoned and does not change, the people are subdued and do not change, awareness seizes its own ground and does not change. Therefore, it is called the fruit of self-existing purity. The view of the basis of existence and appearance is: looking at the realm of phenomena and awareness as inseparable, therefore the Buddha's true awareness is inseparable from the Vajra Rosary, abiding at all times, so the superior faculties, without an intermediate state, awaken in the self-liberation of phenomena; the middling, without an intermediate state, awaken in three instants; the lowest, without an intermediate state, exhale their last breath in the pure land of the self-existing Sambhogakaya.