English
The three key points of the body, the three key points of the arising gate, the three key points of guiding the space, and the three key points of the appearing object. First, the three key points of settling the body are: whichever of the three postures you adopt, it should not be too tight, too stiff, or crooked, but settled in a comfortable manner. This eliminates the faults of twisted channels and disturbed winds. In order to let the movement of the wind, which is the mount of the mind, also naturally cease, gently draw it from the air passage and release it back to where it was. This key point causes the wind, which is like a horse, the mount of the mind, to dissipate outwards, and thoughts, which are like people, to dissolve into awareness, so that one abides in the natural state of meditation, which is the key point of wind and awareness. Second, the three key points of the arising gate are: whichever of the three ways of looking you adopt, do not be too constrained. From the aspect of not being too constrained, use the movement of the eyes to look, applying the meaning of the four lamps. From the radiance of the clear light of the heart, the gaze of the eyes should not move. By looking at the vajra chain in the lamp of pure space, like a rainbow or Naropa, and by focusing on the lamp of empty bindus, a red-yellow aura, spreading from the size of a thumb, without holding onto any thoughts and without being distracted, the lamp of self-born wisdom will arise from within. From within the clear and empty non-conceptual wisdom, free from elaboration, the power of wisdom will increase more than before, arising immediately, and one will have mastery over the words and meanings of the Dharma, and so on, stainless wisdom will arise. Third, the three key points of guiding the space are: except for when slowly guiding the appearance of space in the three directions of corner, above, and below, the eyes should not move, awareness should be clear, and thoughts should not fall into ordinariness. Fourth, the three key points of the appearing object are: by directing the external object towards the cloudless sky, the space becomes clear; by directing the internal object towards the lamp of space, the apprehended naturally ceases; by directing the secret object towards the unreferential Dharmakaya, the apprehender is liberated into selflessness. The first key point is to mix the object and the subject, the second key point is to gather the knowable into the inside, and the third key point is to make the many into one taste. If these key points are not understood, even if one stares at the sky with mouth and eyes wide open, awareness will remain outside, becoming the object to be apprehended; if awareness is contracted inwards, it will stray into the path of the apprehender.
Chinese
不超出能所执著轮回之因。第二，修习后显示四种显现的方式是：如此观察后，虚空界中显现五光点，以及金刚链，这是法性现前。之后增长，显现光芒四射、向上伸展、半网状、锦缎花纹等，生起觉受和乐明无念，以及了知觉受，这是觉受增长。之后圆满为身和净土，这是觉性达到极限。内外粗重之物以及心的错乱分别念，连同显现的增长一起耗尽，这是法性耗尽的显现。第三，关于临终口诀有四点：以三个不动为基础，以三个安住来衡量，以三个获得来钉牢，以四个把握来显示解脱的程度。第一点是：身体安住的姿势不动摇，以此切断脉气之命。眼睛观看的方式不动摇，以此执持法性的境相。心无造作不动摇，以此明灯显现为庄严。第二，以三个安住来衡量：身体不住于活动而安住，以此收摄风心。由此觉性安住不动摇，以此八识聚的增长耗尽。对于智慧没有执着，以此显现安住不动摇，以此净土达到极限。此时，以梦境来衡量，以及身体上显现征兆两种方式。第一种是：以极大的精进彻底断绝梦境。中等的能知梦境是梦境。下等的能使恶梦消失，全部转变为好梦。第二种是：四灌顶的力量加持于身、语、脉气、心四者，因此依次在法性现前之时，身体如同乌龟放入背壳中一样，无法离开安住的姿势。语言如同哑巴一样无法言说。心如同空行母被网抓住一样，虽然显现分别念散乱，但并未从根本上动摇。在觉受增长之时，身体如同病人被疾病折磨一样，没有装饰和清洁。语言如同疯子一样胡言乱语毫无痕迹。心如同被毒病侵袭一样，分别念的散乱和收摄断绝。在觉性达到极限之时，身体如同大象不依赖泥潭一样，瞬间可以毫无阻碍地行走于山石之间。
English
It does not go beyond the cause of clinging to duality and samsara. Second, the way the four appearances manifest after practice is: After looking in this way, five light spots appear in the space of the sky, along with the Vajra chain, which is the manifestation of Dharmata. Then it increases, and light rays radiate, extend upwards, half-nets, brocade patterns, etc. appear, and the experience, bliss, clarity, and non-conceptuality arise, along with the knowledge of experience, which is the increase of experience. Then, the completion as body and pure land is the attainment of the limit of awareness. The exhaustion of the internal and external coarse objects and the mind's deluded thoughts, along with the increase of appearances, is the appearance of the exhaustion of Dharmata. Third, there are four points regarding the ultimate instructions: Establishing the foundation on the three immovables, measuring with the three abidings, nailing down with the three attainments, and showing the extent of liberation with the four confidences. The first point is: By not moving from the posture of the body, the life of the channels and winds is cut off. By not moving from the way the eyes look, the object appearance of Dharmata is held. By not moving from the mind's non-fabrication, the lamp appears as an ornament. Second, measuring with the three abidings: By the body not abiding in activity, the wind and mind are subdued. By this, awareness abides immovably, and the increase and exhaustion of the eight consciousnesses occur. By not clinging to wisdom, appearances abide immovably, and the pure land reaches its limit. At this time, there are two ways to measure: through dreams and through signs appearing on the body. The first is: With great diligence, dreams are completely stopped. The intermediate knows that dreams are dreams. The inferior transforms bad dreams into only good dreams. The second is: The power of the four empowerments affects the body, speech, channels and winds, and mind. Therefore, in sequence, at the time of the manifestation of Dharmata, the body is like a turtle placed in its shell, unable to leave its posture. Speech is like a mute, unable to speak. The mind is like a Dakini caught in a net, and although it appears that thoughts are scattered, it does not move from its base. At the time of the increase of experience, the body is like a sick person afflicted by illness, without adornment or cleaning. Speech is like a madman, speaking nonsense without a trace. The mind is like being afflicted by poison, and the scattering and gathering of thoughts cease. At the time when awareness reaches its limit, the body is like an elephant not relying on mud, able to walk unhindered through mountains and rocks in an instant.
Chinese
語氣像陶罐裡的孩子般甜美悅耳，心思像被箭射中般，思緒的流動停止。當法性窮盡之時，身體像墳場的屍體般，沒有是非對錯的迷惑。言語像山岩的回聲般，重複著別人的話語。心像擺脫疾病的人般，思緒在法界中清淨，覺性安住於自明之中。第三，所獲得的三者是：外在對顯現獲得自在，因此顯現之緣解脫於淨土。內在對五蘊獲得自在，因此幻身解脫於光明。秘密對法界覺性獲得自在，因此錯覺妄念於自處止息。第四，四種把握是：向上對獲得佛果沒有期望和沒有獲得的疑慮。向下對不生於輪迴沒有期望和會生的疑慮。這些講述了以極大的精進於此生解脫的教導。中等在中有解脫的口訣有四種：在自性安住中有時，以智慧斬斷對所知境的執著，如鳥兒進入巢穴般的口訣。在臨終中有時，將不清楚的顯現變得清楚，如美女照鏡子般的口訣。在法性中有時，相信自顯現，如孩子投入母親懷抱般的口訣。在轉生中有時，延續道路的餘緒，如狐狸進入斷裂的水渠般的口訣。最後，在自性化身淨土中解脫的口訣。在自性安住之時修習，在中有之時轉移，在化身淨土中解脫的方式，在這些的前後都有。將這些教導彙集起來修持的方式，可以從一切智者父子的其他口訣中得知。總之，無論修持噶達（藏文：ཀ་དག་，梵文天城體：कदा，梵文羅馬擬音：kada，漢語字面意思：原始清淨）和任運成就的哪種道路，不離四種安住方式都非常重要，因此下面講述它。第一，如海安住：就像大海沒有被風攪動時，星星和行星清晰地顯現，但星星和行星不會沾染海水，星星和行星也不會離開自己的位置一樣。覺性安住於坦然之中，沒有對境。根識的顯現沒有停止，但不會轉為意識的念頭。各自自己覺知，但沒有分別的意識。顯現的對境沒有減少，但也沒有間斷。如《虛空六法》所說：根門顯現之時，
English
Speech is as sweet and pleasing as the sound of a child in a clay pot. The mind is like being struck by an arrow in the heart, the flow of thoughts ceases. When the nature of reality is exhausted, the body is like a corpse in a charnel ground, without the delusion of affirmation or negation. Speech is like an echo in the rocks, repeating what others say. The mind is like a person who has recovered from a contagious disease, thoughts purified in the expanse, awareness abiding in self-clarity. Third, the three attainments are: outwardly, gaining mastery over appearances, so that the appearances of conditions are liberated into the pure realm. Inwardly, gaining mastery over the aggregates, so that the illusory body is liberated into clear light. Secretly, gaining mastery over the expanse of awareness, so that deluded thoughts cease in their own place. Fourth, the four confidences are: upwardly, there is no hope of attaining Buddhahood and no doubt of not attaining it. Downwardly, there is no hope of not being reborn in samsara and no doubt of being born. These have explained the instructions for liberating in this life with great diligence. The intermediate instructions for liberating in the bardo are fourfold: In the bardo of the natural state, cutting the thread of knowable objects with wisdom is like a bird entering its nest. In the bardo of the moment of death, clarifying what is unclear is like a beautiful woman looking in a mirror. In the bardo of reality, trusting in self-appearance is like a child entering its mother's lap. In the bardo of existence, continuing the path is like a fox entering a broken irrigation ditch. Finally, the instructions for liberating in the realm of the spontaneously arisen body. Training in the state of the natural condition, transferring in the bardo state, and the manner of liberating in the realm of the spontaneously arisen body are also present in the preceding and following sections. The manner of combining these instructions and practicing them can be learned from the other instructions of the omniscient father and son. In all cases, whichever of the two paths of Kadag (Tibetan: ཀ་དག་, Devanagari: कदा, Romanized Sanskrit: kada, Literal meaning: Primordial Purity) and Lhundrup is practiced, it is important not to deviate from the four ways of settling, so I will explain them. First, settling like the ocean: Just as when the ocean is not stirred by the wind, the stars and planets appear clearly, but the stars and planets do not contaminate the water, and the stars and planets do not move from their own positions, so too, awareness is directed to the utter transparency, without an object. The radiance of the senses does not cease, but it does not turn into the thoughts of the mind. Each one knows for themselves, but there is no discriminating consciousness. The objects of appearance are not diminished, but there is no interruption. As it says in the Sixth Space: When the doors of the senses are clear,
Chinese
没有分别念，如是说。那也是，虽然那个本性的体性什么也不住留，但并非执为空性；虽然自性远离作为和勤作，但并非落入舍弃的呆滞；虽然妙力显现不灭，但已成为没有执着的处所。出自《无字句》。大海任运的密意是： 非显现，非作显现者。 非空性，非存在于空性中。 非明，非大明的境域。 非沉没，粗犷自然消失。 如是说。第二，觉性任运是：觉性一旦被认识，在诸根同时解脱的方式中，不可能存在心识的宗派，并且以体验无执着的法性之味，三界的依赖耗尽。因此，觉性本身具有自生的禅定，所以不必刻意修习乐明无念的人造之物，因为在原始清净的觉性中，没有丝毫的执着，所以不需要后来的心识造作和修饰。将自解脱的广阔虚空，没有间隔和内外之分的密意，安住在自处。而且，如果与妥噶相关联，觉性光芒如缕带般显现，将胜观和诸多体验为一体。出自《无字句》。显现顿断的密意是： 寻找觉性本身的安住之法。 是秘密中的大秘密。 以显现的力量度脱彼岸。 不被执着束缚，是自生的显现。 如是说。第三，显现赤裸安住是：觉性的清澈如镜，是所有显现的基础，所以即使阻止也无法阻止，因为是无灭的妙力。即使努力也无法成就，因为会转为无生。因此，对于觉知境和看似测量外相的，不要特意收集，不要用对治来阻止，不要收回自处，而是赤裸地安住，无法超越法性的状态。出自《珍宝堆积》。当法相显现为有相时，我对自生的功德，不作取舍。如是说。此处的密意是体验显现与觉性无二无别为一体的意义。如果不明白这一点，只是盯着任何显现，那被称为心识被外境的邪魔所控制，没有理解分别念成为错乱根本的关键。即使抓住自处，也是对治的过失，是魔