English
In the 'ga' place, the delusion of thick, ignorant sleep arises, In that place, meditate on the great mudra of clear light, Pacifying all elaborations, the Dharmakaya is accomplished, The ground, path, and result are united in the non-conceptual space. In the throat, the clear appearance of dreams and the bardo arises, The path of the deity's form in dreams is the key to the throat, The result is the pure appearance of the Sambhogakaya, which abundantly arises, These three clear appearances, subtle, are of one nature. In the waking state, the coarse delusion appears through the power of the navel, The key to the illusory body, the deity's form, being unreal is also that, Accomplishing benefit through various emanations is the result of the Nirmanakaya, The ground, path, and result are united in the coarse appearance. The bliss of transformation arises from the key of the crown of the head, Striking the key of fierce fire or action mudra is also that, The result is the unchanging body of great bliss, The ground, path, and result are united in the essence of bliss. The nature of mind is emptiness and clarity, The self-radiance of clarity manifests in various ways, And it abides in the nature of great bliss. The four states of delusion are not knowing one's own face, The four kayas are the manifestation of the nature of reality. The essence of the key of the near path of the unsurpassed Vajrayana, Is summarized as just that, Satisfy your own mind with the profound nectar. Thus, this instruction on the path of Sutra and Tantra, May it be perfectly suited to the mind of you, the fortunate one, May it ripen and liberate through the excellent means Of placing countless beings on the path to enlightenment. Although these are connected with many experiences, They are not self-created fabrications, The view of not seeking the essence from elsewhere, Is the uncontrived, natural one, In the Sutra of the Victorious King of Samadhi, The nature of form is other, Emptiness is not said to be other. Whoever knows forms well, Knows emptiness well, Whoever knows emptiness well, Knows nirvana. Those who do not know in this way, Those with fixations are utterly destroyed. Thus it is said in the Lankavatara Sutra, The arising and ceasing of the world do not exist, Like a flower in the sky. Do not fixate on existence and non-existence. Thus it is said. Without grasping and non-dual, Wisdom exists, but consciousness does not, The non-conceptual wisdom is, Like all actions and behaviors, Non-conceptual and spontaneously accomplished. The actions of the Buddhas of the three times, The Buddha has no beginning or end, The first
Chinese
无有佛性。如是大梵志亦云： 乃至心识所流散， 尔时即是怙主性， 水与波浪岂异耶？ 修行之禅定于桑布扎， 不应修空亦非不空， 不舍空性瑜伽士， 亦不全舍非空性。 心中二身圆满之理， 喜金刚根本续云： 面手等相之有形， 至上安乐无色身， 是故有情皆俱生， 自性俱生如是说。 如是宣说四身之关联， 生处心喉头顶亦， 三身彼等各安住， 如是等等续中明说。 是为趋近最胜修行者， 弟子义士慈氏宝所劝请， 嘉瓦堪巴达拉那塔于大宫殿乃东孜造。 善妙增盛！ 口诀宝鬘住。 嗟！ 导师莫善于自心， 路引莫善于上师尊， 见解莫善于识自显， 禅修莫善于无造作。 恶行易染， 无惭之友善惑人， 恶时之人善逞强， 此生之境善诱惑， 欲乐与贪执易亲近， 觉知分别微细弱， 自欲之执着岂未觉？ 堕入悬崖岂未觉？ 漂泊轮回岂未觉？ 今若不取路引， 终将一蹶不振矣。 虽思修行然徒留希望， 此暇满身空耗逝， 此时岂不生起一丝转机？ 纵以自欲之铁索缚， 种种痛苦生起实可悲。 无有实修之讲说， 犹如讲述无关之故事， 需用之时毫无益。 无有经验之口诀， 乃纸张经书之重负， 徒留文字而已。 无有定解之修持， 犹如猿猴戏于树， 繁杂而意义小。 不识自性之分别念， 犹如投石于水塘， 倏忽即逝。
English
There is no Buddha-nature. As the great Brahmin also said: As long as the mind is scattered, At that time, it is the nature of the protector, Are water and waves different? The practice of meditation is in Sambhuti, One should not meditate on emptiness, nor should one meditate on non-emptiness. A yogi who does not abandon emptiness, Also does not completely abandon non-emptiness. The way the two bodies are complete in the mind, The root tantra of Hevajra says: The form with faces, hands, etc., The supreme bliss is formless, Therefore, all beings are born together, The nature is said to be born together. Thus, the connection of the four bodies is explained, The place of birth is also in the heart, throat, and head, The three bodies are all in their respective places, As it is clearly stated in the tantra. This is to approach the supreme practitioner, Requested by the disciple Yishi Jampa Rinchen, Gyalwa Khampa Taranatha composed it in the great palace of Neudongtse. May goodness increase! The Garland of Precious Instructions resides. Alas! No teacher is better than one's own mind, No guide is better than the venerable Lama, No view is better than recognizing what arises, No meditation is better than non-fabrication. Evil deeds are easily contagious, A shameless friend is good at deceiving, A person of bad times is good at showing off, The appearance of this life is good at seducing, Desires and attachments are easy to get close to, Awareness and discrimination are subtle and weak, Haven't you noticed the attachment to your own desires? Haven't you noticed falling into a cliff? Haven't you noticed wandering in samsara? If you don't take a guide this time, You will slip and fall forever. Although you think of practicing Dharma, you are left with hope, This life of leisure and opportunity passes in vain, Won't there be a turning point this time? Even if you are bound by the iron rope of your own desires, It is sad that all kinds of suffering arise. The explanation without practice, It's like telling irrelevant stories, It's useless when you need it. The oral instruction without experience, It is a burden of paper and scriptures, It only remains in words. The practice without determination, It's like a monkey playing on a tree, There are many trivialities and little meaning. The discriminating mind that does not recognize its own nature, It's like throwing a stone into a pond, It disappears quickly.
Chinese
如今自性之，不益于心的说辞浪潮，犹如口头精通的娼妓，说的头头是道，行持却空洞无物。对于无常轮回的状况，信任不疑之人真是错谬。因此被梦幻之网所束缚，身体不稳固，迅速坏灭，好似要崩塌。血肉之躯，好似要分离。鼻尖的气息，好似要断绝。种族和地域偏见，好似要迷惑。父系和宗族，好似要欺骗。亲戚的悲伤，好似要毁灭。所有眷属，好似要分离。痛苦疾病的程度，好似要崩坏。脓血的皮囊，好似要破裂。血肉的堆积，好似要倒塌。伤痕累累的城堡，好似要崩塌。蜜蜂们辛勤地积攒蜂蜜，春夏六个月也过去了，顷刻之间就被他人夺走。不要贪恋积攒，努力修行吧！来世堕入恶道的牵引绳索，今生也无有可信赖之处，所以不要依赖世俗的亲友。将上师作为最主要的亲友来依止。即使用各种方法调伏也很难调伏，调伏敌人反而会堕入地狱。愚笨之人总是犯同样的错误，不要从外部调伏敌人，调伏自心吧！三世诸佛的足迹，本应一心一意地修持，但这些人却似乎只喜欢空谈。孩子们，不要贪恋空谈，一心一意地修行吧！关键在于一心一意地修行才是最重要的。所有窍诀中最主要的是，无有贪恋和放下俗事，但这些人却似乎只喜欢喧嚣。孩子们，不要贪恋喧嚣，努力修行佛法吧！让觉性自然安住，这是所有佛法的究竟密意，但这些人却似乎只喜欢有所执著。不要让心散乱，让它自然安住吧！要精进地进行抉择，因为那是自己的心性。喜欢向外看真是可笑啊！看看自己的本来面目吧，有福德的年轻人！一生即可成就佛果，这是密宗的甚深道，但这些人的心量却无法容纳。孩子们，对于甚深的佛法要修习清净的显现。轮回和涅槃的体性本一，远离戏论，本来就是一体的，用分别念来修持真是无聊至极。孩子们，赤裸裸地见到，认识它！
English
Now, the waves of talk that are of one's own nature and do not benefit the mind, are like a prostitute who is skilled in words, but her words are just talk and her actions are empty. To trust in the state of impermanent samsara is a mistake. Therefore, one is caught in the net of dreams. The body is unstable and quickly decays, as if it is about to collapse. This mass of flesh and bones is as if it is about to separate. The breath in the nostrils is as if it is about to cease. Lineage and regional biases are as if they are about to confuse. Paternal and clan groups are as if they are about to deceive. The sorrow of relatives is as if it is about to perish. All attendants are as if they are about to separate. The extent of suffering and sickness is as if it is about to crumble. This bag of pus and blood is as if it is about to tear. This pile of flesh and blood is as if it is about to fall. This castle of sores is as if it is about to collapse. All the bees gather honey, and even the six months of summer pass. In an instant, it is taken away by others. Do not be happy to accumulate, practice Dharma! Because the rope that pulls one into the lower realms in the next life, and there is no reliance in this life either, do not rely on ordinary relatives. Rely on the lama as the main relative. Even if you try to tame it with various methods, it is difficult to tame. Taming the enemy will cause oneself to fall into hell. All fools make the same mistakes in front of them. Do not tame the enemy from the outside, tame your own mind! The path of the Buddhas of the three times, one should meditate with one-pointedness, but all these people seem to like to talk. Children, do not like to talk, meditate with one-pointedness! The point is that meditating with one-pointedness is great. The main point of all instructions is detachment and renunciation, but all these people seem to like busyness. Children, do not like busyness, devote yourselves to Dharma! Letting the mind rest naturally is the intention of all Dharmas, but these people seem to like to have aims. Do not let the mind wander, let it rest naturally! It is important to ascertain with diligence, because it is one's own mind. To like to look outwards is ridiculous! Look at your own face, fortunate children! Achieving Buddhahood in one lifetime is the profound path of Secret Mantra, but all of this is not within the minds of these people. Children, purify your perception of the profound Dharma! The nature of samsara and nirvana is one taste, it is one that is free from elaboration, but to meditate with conceptual mind is very wild. Children, see nakedly, recognize it!
Chinese
公正無私地引導。 這無瑕的虔誠信仰， 雖是甚深口訣的容器， 但以自以為是的想法來覆蓋，這種自負是錯誤的。 孩子，修習毫無虛假的虔誠。 思維無常死亡這件事， 本是佛法的鞭策， 但這對所有人的耳朵來說都不悅耳。 不要只在意悅耳，要看重意義。 修持佛法的果實， 必須是調伏自心， 但卻有為了佛法而爭鬥的情況。 要讓佛法與心相融合。 聽聞佛法的果實， 本應是實修， 卻追求宗派的首領。 孩子，不要喜歡強硬的言辭，要投入實修。 僅僅是口訣圖示的文字， 沒有經驗就教導學生， 這不是盲人引導盲人嗎？ 不要只看圖示，要實修。 為了玩笑和閒聊， 也見到有人積累巨大的罪惡。 對善的執著和傲慢， 最終會將佛法引向罪惡。 說做不到佛法而放棄， 說現在沒空而擱置， 想著還有時間而拋棄， 想著自己年輕而驕傲， 對真假產生懷疑， 生起放逸的自見而捨棄， 想著以後再做而拖延， 說自己身不由己， 說很累而睡覺， 忘記具德的上師， 內心充滿了猶豫的荊棘， 與無常的新朋友交往， 偽裝成無法隱藏的樣子， 明知是罪惡卻輕視， 八法之徒越來越多， 在與具德上師見面時， 產生懷疑和邪見， 在遇到甚深意義的佛法時， 沉溺於散亂的道路， 本應將所有佛法都付諸實修， 卻對大乘小乘分別好壞， 將佛法用於宗派鬥爭。 現在不要臆測上師的錯誤， 不要對他人的內心評頭論足， 不要誇耀自己的功德， 也不要挑剔他人的過失。 不要攀登傲慢的山峰， 不要被驕傲的繩索束縛， 這八法如海市蜃樓般迷惑人， 不要沉溺於慾望的泥潭， 有掉入懸崖的危險。 業果。
English
Guide impartially. This flawless faith of conviction, Although it is a vessel for profound instructions, But covering it with self-righteous thoughts is a mistake. Child, cultivate faith without hypocrisy. Thinking about impermanence and death, Is meant to be a spur to Dharma, But this is unpleasant to everyone's ears. Don't just focus on what is pleasant, look at the meaning. The fruit of practicing Dharma, Must be to tame one's own mind, But there are situations where fighting arises for the sake of Dharma. Seek to integrate Dharma and mind. The fruit of having listened to Dharma, Should be to put it into practice, But instead, one seeks to be a leader of a sect. Child, don't like harsh words, engage in practice. Merely the words of instructions and diagrams, Without experience, one teaches students, Isn't this like a blind person leading the blind? Don't just look at diagrams, seek to meditate. Even for the sake of jokes and idle talk, One sees people accumulating great sins. Attachment to goodness and arrogance, Ultimately lead Dharma to sin. Giving up saying one can't do Dharma, Putting it aside saying one is not free now, Discarding it thinking there is still time, Being arrogant thinking one is young, Having doubts about truth and falsehood, Abandoning it after developing self-righteousness, Postponing it thinking to do it later, Saying one is not in control, Sleeping saying one is tired, Forgetting the qualified guru, One's mind is filled with thorns of doubt, Associating with impermanent new friends, Pretending to be unable to hide, Knowingly disregarding sins, The followers of the eight worldly concerns are increasing, When meeting a qualified guru, Having doubts and wrong views, When encountering the profound Dharma, Drowning in the path of distraction, Instead of putting all Dharma into practice, Discriminating between good and bad in vehicles, Using Dharma for sectarian strife. Now, do not speculate on the guru's mistakes, Do not judge others' minds, Do not boast of your own merits, Nor criticize others' faults. Do not climb the peak of arrogance, Do not be bound by the rope of pride, These eight worldly concerns are like a mirage that deceives, Do not sink in the swamp of desires, There is a danger of falling into the abyss. Karma and its effects.