Chinese
遍及一切而无有差别。胜观之觉性，乃金刚链之身。此乃因具足上师口诀而现量证悟，故无法以分别念之言词加以诠释。此乃无法以智慧加以分析，故无法以“是思”之观修而确定。不依赖他者，不依赖信仰传承，仅凭指示便无所不知，故无法为利根者所确定。以三句即可确定，故钝根者亦可当下证悟。然此觉性无法以感官指示，故修习亦无法证悟。此觉性未曾受外境之扰，故不可能因业及异熟而衰减。如是，以何见胜观？以眼见。于何处见？于虚空。见之方式为何？见为金刚链。见之必要为何？因此，有漏之蕴不显现而证悟成佛。觉性之特征在于，因存在于显现之境中而光明，因不存在于执取之境中而空性，因未用于执着之境中而明空无别。彼亦因可指示而存在，因非实体而无有，彼安住于自显现中，故有无无别。此安住于身中故为轮回，彼超越自身之境故为涅槃，彼无谬地安住于自性中，故轮回涅槃无别。如是之觉性，因无对治而亦为种种烦恼，彼亦无染污而亦为智慧。彼安住于自身中，故烦恼即以烦恼而解脱，智慧即以智慧而解脱，故不依赖于其他对治，故先后之习气不可能改变。无论轮回之分别念如何生起于觉性中，彼皆因光明而显现为通透，故不可能为业之异熟所染污。因此，觉性之自性为空性，特征为光明，论证为超越功过。若对此加以正确命名，则无法以言词描述其为何，因仅凭言词无法成立。如是之特征
English
It pervades all without any difference. The wisdom of Vipassanā is the body of the Vajra Chain. Because it possesses the oral instructions of the Lama, it is directly realized, so it cannot be explained by the words of conceptual thought. Because it cannot be analyzed by wisdom, it cannot be determined by speculative contemplation. It does not rely on others, it does not rely on faith traditions, and there is nothing that cannot be known by mere instruction, so it cannot be determined by sharp faculties. It is determined by three words, so even dull faculties can realize it immediately. However, this awareness cannot be indicated by the senses, so it cannot be realized by meditation and practice. This awareness has never been harmed by external conditions, so it is impossible to diminish it by karma and ripening. Thus, with what does one see Vipassanā? One sees with the eye. Where does one see it? In the sky. How does one see it? One sees it as the Vajra Chain. What is the need for seeing it? Because of this, the aggregates with outflows do not appear, and one attains Buddhahood. The characteristic of awareness is that it is clear because it exists in the realm of appearance, it is empty because it does not exist in the realm of grasping, and it is indivisible in clarity and emptiness because it is not used in the realm of attachment. It exists because it can be indicated, and it does not exist because it is not a substance. It abides in its own appearance, so existence and non-existence are indivisible. Because it abides in the body, it is samsara, and because it transcends its own realm, it is nirvana. Because it abides without error in its own nature, samsara and nirvana are indivisible. Such awareness, because it has no antidote, is also various afflictions, and because it is also without defilement, it is also wisdom. Because it abides in its own place, afflictions are liberated by afflictions themselves, and wisdom is liberated by wisdom itself, so it does not depend on other antidotes, and the habits of the past and future cannot be changed. No matter how the conceptual thoughts of samsara arise in awareness, because it is clear, it appears as transparent, so it cannot be stained by the ripening of karma. Therefore, the essence of awareness is emptiness, its characteristic is clarity, and its reasoning is beyond merit and demerit. If one were to correctly name it, one could not describe it with words, because it cannot be established by words alone. Such a characteristic
Chinese
因为没有文字，所以现在无法用文字来确定。因为没有词语，所以现在无法用词语来确定。因为没有心，所以现在无法确定这是心。没有法，就无法确定法。因为那没有罪恶和异熟果报，所以罪恶和异熟果报无法触及它。因为那没有佛，所以没有证得佛果之地。因为没有众生，所以没有六道众生的疑惑。因为它本来就是解脱的，所以没有观看、禅修和行为的必要。因为它是自性觉，所以不需要禅修。因为它显现为多样性，所以没有观看的必要。因为它存在于无二自圆满之中，所以没有行为的必要。果是觉性本身显现为道路，因此，以最大的精进，在此生中，有漏的蕴聚不会显现，从而证得佛果。仅仅通过知晓此显现为对境，以中等的精进，在法性的中阴界中证得佛果。仅仅通过对此的教导的功德，以最小的精进，在自性化身的净土中呼出最后一口气，从而证得圆满正觉。像这样的觉性，瑜伽士如果修习，他的身体上会出现这些征兆。无论将目标指向何物，无论是石头还是木头，当能够将自己的意识注入其中时，能够使被注入之物移动，这就是获得觉性掌控的征兆。同样，瑜伽士的身体也会转移到意识所在的那个地方，之后两者无二无别，譬如说，这与觉性的法性相同。这是身体脱离障碍的征兆。此外，念头的持续执着会自然停止，并且内在体验增长的征兆也会显现。显现分为：名言上的分别念显现、自性觉赤裸显现和修习圆满的显现。名言分别念包括根识显现、意识显现、瑜伽显现和自性觉显现。自性觉赤裸显现是金刚链。修习圆满的显现是谁能认识到法尽的显现。这是身体的元素自行消融，有缘者能够使身体的元素消融，从而获得无生之上的掌控。以上讲述了修习觉性的征兆。
English
Because there is no letter, it cannot be determined by letters now. Because there are no words, it cannot be determined by words now. Because there is no mind, it cannot be determined as mind now. Without Dharma, there is no determination of Dharma. Because there is no sin and karmic result in it, it is not affected by sin and karmic result. Because there is no Buddha in it, there is no ground for attaining Buddhahood. Because there are no sentient beings, there is no doubt about the six realms of sentient beings. Because it is already liberated from the beginning, there is no need for view, meditation, and action. Because it is self-awareness, there is no need to meditate on it. Because it appears in various forms, there is nothing to see. Because it exists as non-dual self-perfection, there is nothing to do. The result is that awareness itself becomes the manifest path, so with great diligence, in this very life, the aggregates with defilements will not appear, and one will attain Buddhahood. Just by knowing this as a manifest object, with medium diligence, one will attain Buddhahood in the Bardo of Dharmata. Just by the merit of teaching this, with the least diligence, one will exhale in the pure land of the Sambhogakaya, and attain perfect enlightenment. Such awareness, if practiced by a yogi, these signs will appear on his body. Whatever object is focused on, whether it is a stone or a piece of wood, when one is able to infuse one's own consciousness into it, the infused object can move, which is a sign of gaining control over awareness. Similarly, the yogi's body will also transfer to the place where consciousness resides, and afterwards the two will be inseparable, just as it is similar to the Dharmata of awareness. This is a sign of the body being free from obscurations. Furthermore, the continuous clinging of thoughts will naturally cease, and the signs of the growth of inner experience will also become clear. Manifestation is: the manifestation of conceptual mind in terms of conventions, the naked manifestation of self-awareness, and the manifestation of perfected practice. Conceptual mind in terms of conventions includes sensory manifestation, mental manifestation, yogic manifestation, and self-awareness manifestation. The naked manifestation of self-awareness is the Vajra Chain. The manifestation of perfected practice is who can recognize the manifestation of the exhaustion of phenomena. This is when the elements of the body dissolve by themselves, and the fortunate one is able to dissolve the elements of the body, thereby gaining mastery over the unborn supreme. This concludes the explanation of the signs of practicing awareness.
Chinese
然后，现在是为了显示理解无生之义的征象，即以“谁以无生”等来显示。瑜伽士以无生为体性、定义、分类、特征和结果。无生的体性是不再退转且无有知觉止息。定义是先前未生的法性，现在不可能产生，因此是无生。分类有：无明无觉的无生、空性无知的无生、自证道生的无生，以及究竟心尽的无生。自证无明之无生是：例如，地、水、火、风的显现，这些物质最初从任何地方都没有产生，现在也不会产生。空性无知之无生是：虚空本身是空性的，这没有知觉智慧的部分，最初也未曾产生，现在也不存在产生，最终也不会产生。自道生之无生是：觉性本身虽然先前没有产生，但现在已在身体中成立。现在明白这已成立之觉性是无生的，因此现在不可能产生，所以是无生。究竟心尽之无生是：由于心已尽，故无有法。由于无法，故超越言词。由于超越它，故无有生。又，什么不生呢？心和念头不生。因为什么不生呢？因为心已尽故不生。例如什么不生呢？如糌粑树的果实般不生。如是不生，故心的对境自灭，因此执着三身的智慧也是无生的。由于没有它，故没有生，甚至在言词上也无有成立。因此，由于超越心，故无有成立，这意味着它从一切边解脱，因此是边解脱、圆满、远离修持。如是不生，连接五蕴，且具有无生之忆念，并从心中解脱，故称为边解脱。特征是，由于知晓未生之法性为无生，故现在没有退转，例如，如同射出的大箭，以及投入大海深处的石头。又，忆念的特征是，由于未生，故流动自然止息。由于它止息，故不可能产生执着自我的分别念烦恼。由于它未生，故能断除法与非法。
English
Then, now to show the signs of understanding the meaning of unborn, which is shown by "Who by the unborn," etc. The yogi takes the unborn as essence, definition, classification, characteristic, and result. The essence of the unborn is that it does not regress and there is no cessation of knowledge. The definition is the nature of not being born before, so it is impossible to be born now, therefore it is unborn. The classifications are: the unborn of non-knowing matter, the unborn of emptiness without knowledge, the unborn of self-awareness arising on the path, and the unborn of ultimate exhaustion of mind. The unborn of self-awareness of matter is: for example, the appearances of earth, water, fire, and wind, these material things were not born from anywhere in the beginning, and will not be born now. The unborn of emptiness without knowledge is: this space itself is empty, this part without knowledge of wisdom, has never been born in the beginning, does not exist in birth now, and will not be born in the end. The unborn of one's own path arising is: although awareness itself was not born before, it has now been established in the body. Now, knowing that this established awareness is unborn, therefore it is impossible to be born now, so it is unborn. The unborn of ultimate exhaustion of mind is: because the mind is exhausted, there is no dharma. Because there is no dharma, it transcends words. Because it transcends it, there is no birth. Also, what is not born? Mind and memory are not born. Why is it not born? Because the mind is exhausted, it is not born. How is it not born? It is not born like the fruit of the Zanthoxylum tree. Because it is not born in this way, the object of the mind is self-exhausted, therefore the wisdom that grasps the three bodies is also unborn. Because there is no it, there is no birth, and there is no establishment even in words. Therefore, because it transcends the mind, it cannot be established, which means that it is liberated from all extremes, therefore it is liberation from extremes, complete, and free from practice. Thus, not being born, connecting the five aggregates, and having the memory of not being born, and being liberated from the mind, it is called liberation from extremes. The characteristic is that by knowing the unborn nature of the unborn as unborn, there is no turning back now, for example, like a great arrow shot, and a stone thrown into the depths of the ocean. Also, the characteristic of memory is that because it is unborn, the flow naturally ceases. Because it ceases, it is impossible for afflictions of discriminating thoughts grasping at self to arise. Because it is not born, it cuts off dharma and non-dharma.
Chinese
超越了智慧。因为超越了，所以不可能产生执着于言辞的智慧。因为没有产生，所以从将见解、禅修视为心智活动的边见中解脱，从而获得了解脱。结果是，因为认识到显现是无生的，所以对境的迷惑永远断绝。因为认识到心是无生的，所以心的念头永远断绝。这样一来，显现和心识二者无别，自然解脱，因此是无生的。对于像这样的人，彻底断绝了无生的根源。征兆也会这样显现。谁拥有这样的征兆呢？我和金刚持佛是平等的，为什么呢？因为谁身上出现了这样的征兆，那个人就和我平等。什么征兆呢？瑜伽士的身体上没有虫子、小虫、虱子、螨虫和生物等等。这些生物的出生都断绝了。这是认识到轮回是无生的征兆。还有，瑜伽士的头发和指甲剪了一次之后，这些的出生都断绝了，这表明认识到自性是无生的，即认识到物质显现。这位瑜伽士是无生的。像这样，因为拥有这些征兆，即使只有三个月，这位有福之人身体的元素也会自然清净。有漏的蕴不显现，在他人可见的境界中，自身的光芒显现出来。在那之中，觉性与光芒同在，将会成佛。这位有福之人不会经历中阴，而是在当下成佛。因为断绝了先前对出生的执着，所以不可能在前后两次出生之间获得光蕴身，而是在当下，无需留下任何蕴，即可成佛。所有身体的终极，将法身、报身、化身三身作为道路，此生即可成就。没有身体，血肉之躯，原本的五蕴，不执着于自身的身体，即是法身。那个身体显现为光和智慧，如幻如梦的身体，通透明澈，即是报身，光蕴身显现。身体的殊胜，具备相好庄严的身体。超越其他众生的身体。化身的身体，五蕴和界显现。这三者，从道路的显现方面来说，瑜伽士