Chinese
我亦见及心之实相， 仰仗至尊智者之恩德， 乃于真义之境得决断。 仰仗大慈悲者之恩德， 外敌亲友之分别念得以平息。 仰仗解脱惑乱者之恩德， 内执着于无住中消逝。 我对上师之敬信与日俱增， 然恩德却无法衡量。 诸位聚集于此，心中如是作念： 总之，此番获得人身， 具意义者至关重要。 不修持正法之人身， 岂非较畜生更糟？ 对于无常轮回之境况， 务必生起定解之出离心。 把握解脱之道至关重要。 从前无始轮回至今， 直至今日此时此刻， 身之所作所为，行住坐卧， 语之言说，辛劳勤作， 意之思虑，于念头之险境中磨砺。 然修法之举，徒劳无功。 然罪恶乃痛苦之因， 不可言说之业，徒耗人生。 未趋向解脱道之善业， 乃增长轮回之方便。 未以大印摄持之有为法， 乃扰乱心识分别念之因。 未与禅定心融合之见解， 于紧要关头，终将欺骗。 未以慈悲摄持之空性， 纵佳亦成小乘之因。 蔑视业果之愚昧行径， 乃堕入地狱之因。 不识自性之见解， 乃分别妄念所造之图画。 自我紧抓之烦恼， 似粗实柔。 根已断绝之计划， 似有实无，终将消逝。 无勤任运之觉性分别念， 似动实静，自可止息。 未以真诚摄持之善根， 忙碌异常，果实甚微。 未以广大发心摄持之诵读， 心烦意乱，成就甚小。 未以菩提心摄持之禅修念诵， 与苯教仪轨无异。 今当以正念衡量身之要点， 舍弃言语戏论，安住于宽松， 恳请于无造作中坦然护持自心。 视上师为法身， 誓言之中，毫无虚伪， 于信敬中，
English
I also see the nature of the mind, Through the kindness of the omniscient lord, I have certainty about the meaning of reality. Through the kindness of the all-compassionate one, The thoughts of external enemies and friends are pacified. Through the kindness of the protector who dispels confusion, Inner clinging vanishes into the realm of non-abiding. My devotion to the lord increases, But his kindness cannot be measured. May you who have gathered here keep this in mind: In general, now that we have obtained a human body, It is crucial to have something meaningful. Is this human body that does not practice the Dharma Not worse than an animal? Regarding the impermanent nature of samsara, You must generate a definite sense of renunciation. It is crucial to seize the path to liberation. From the beginningless samsara of the past, Until this very day, The body's actions, going, staying, lying down, and rising, The speech's talking, tiring, and striving, The mind's thinking and wandering, are worn down on the path. Even if we try to practice Dharma, it goes to waste. In general, sin is the cause of suffering, And unpredicted actions waste a lifetime. The virtue that does not lead to liberation Is a means of creating samsara. The activity that is not grasped by Mahamudra Is a cause of mental confusion. The understanding that is not mixed with meditation Is deceptive when it comes to the essential point. The emptiness that is not grasped by compassion, Although good, is a cause of the lower vehicle. The owl-like disregard for the law of karma Is a cause of going to hell. The view that does not know its own face Is a picture of fabricated elaboration. The clinging to self-identity, Although seemingly rough, is actually smooth. The plans that have gone astray, Although seemingly apparent, are in the realm of vanishing. The non-effortful recognition of thoughts, Although seemingly moving, is self-liberating. The virtue that is not grasped by pure intention Is busy but has little fruit. The recitation that is not extended with generosity Is mentally burdensome but has little accomplishment. The meditation and recitation that are not grasped by bodhicitta Are no different from Bon rituals. Now, you must put the essence of the body on the scale. Abandon speech and words and leave it loose. Please cultivate the mind without fabrication. Recognize the father lama as the Dharmakaya. There must be no deceit in the vows. In faith and devotion,
Chinese
敬礼！对于任何生起的烦恼的体性，请给予不作伪装、原原本本安住的开示。当心的自性未被造作时，任何显现都自然而然、不可言说。那是从原始以来就存在的。不认识到它的存在真是太可惜了。这被称为不作伪装、放松的窍诀。当下无论身语做什么，在安住于自身本来的体性中，从一切执着消融的状态中，不要执着于取舍的相，不要在行为上炫耀善良。也不需要做作的装饰。对于任何显现的放松行为，不落入造作至关重要。这是取舍平等的窍诀。执着于禅修体验的精华，就像蚕作茧自缚一样，是自己束缚自己的欺骗。在某个夜晚会供轮之时，在国王的宏伟宫殿中，名为多罗那他者，以口头教诲的方式唱了这首歌。以此供养上师尊。// 这样，对一些学生以介绍的方式唱了这首歌。因为几天没有写，为了不忘记，今天聚集的人们劝请书写，于是写了下来。在贡嘎（地名）地方。善哉！因为确信自己和他人现在许多修行人虚伪的情况，多罗那他说： 顶礼上师！ 从轮回痛苦的自性中， 未曾解脱的一切众生，生起刹那间想要救度的心， 就能彻底斩断懒惰的蔓延。 总之，如果没有生起菩提心， 即使自诩为智者也毫无意义。 即使伪装善良也只是欺骗他人。 即使装作持戒严谨也只是为了装饰。 一定要成为清净的修行人。 对于那些操纵宗派阴谋诡计的， 善知识们由衷感到羞愧。 对于与佛法背道而驰的行为， 指望成为格西是极其错误的。 拥有众多的军队、骏马和装饰， 贪图财物享受， 甚至连一点佛法都不懂， 却招引众多的眷属真是太可惜了。 就像世间上的官僚一样虚伪， 除了业力相同的人聚集在一起之外， 如果连一点正法的味道都没有， 成熟解脱的利他希望就破灭了。 未出现时，像吸引悬崖一样吸引会供。 出现时，为了名声散布于十方。
English
I prostrate! Regarding the nature of whatever afflictions arise, please give an instruction to remain naturally, without pretense. When the mind's nature is not fabricated, whatever arises is naturally inexpressible. That is something that has existed from the beginning. It is a pity not to recognize its existence. This is called the instruction of natural relaxation. Immediately, whatever actions of body, speech, and mind are done, in the nature of maintaining one's own state, from a state where all fixations dissolve, without clinging to the characteristics of acceptance and rejection, do not boast of goodness in behavior. There is also no need for artificial adornment. In the relaxed behavior of whatever arises, it is crucial not to fall into artificiality. This is the instruction of equality of acceptance and rejection. Clinging to the essence of meditative experience, like a silkworm spinning its cocoon, is the deception of binding oneself. At the time of a certain evening feast gathering, in the great palace of the king, one called Tāranātha sang this song as a way of oral instruction. May it be offered as worship to the venerable lama. // Thus, this song was sung to some students as a way of introduction. Because I haven't written for a few days, in order not to forget, those gathered today urged me to write, so I wrote it down. In Gongkar (place name). May it be virtuous! Because of the certainty about the false situation of many practitioners, both self and others, Tāranātha said: I prostrate to the lama! From the nature of the suffering of samsara, All beings who have not been liberated, the mind that arises for a moment wanting to save them, can completely cut off the spread of laziness. In short, if bodhicitta has not arisen, even if one boasts of being wise, it is meaningless. Even if one pretends to be good, one is only deceiving others. Even if one pretends to be disciplined, it is only for decoration. One must definitely become a pure practitioner. For those who manipulate sectarian conspiracies, I feel ashamed from the bottom of my heart for the spiritual friends. For actions that contradict the Dharma, hoping to become a Geshe is extremely wrong. Having many armies, horses, and decorations, greedily taking wealth and enjoyment, without even knowing a bit of Dharma, yet attracting many followers is a pity. Just like the bureaucrats of the world, hypocritical, except for those who gather together because of similar karma, if there is not even a taste of the true Dharma, the hope of benefiting others through maturation and liberation is shattered. When it has not arisen, one attracts gatherings like attracting a cliff. When it arises, one spreads it in all directions for fame.
Chinese
看似放任却又不放任的，口蜜腹冰的瑜伽士啊！当修习空性已足够时，却还期待寻找有为的皈依处。对于有为的不清净和不圆满，为了掩盖过失而编织空洞的谎言。无二的狮子，你把握的方式真好！担心出现争端和恶语，将自身的损害如山般藏于心中。味等性的瑜伽，广阔无垠。有时据说也会掩盖自身的过失。自己不满意，就想方设法诋毁一切。自我炫耀的瑜伽士啊！你虽然说了很多，但内心深处却感到羞愧。如果散乱，就将此生的苦乐和言语，托付给风，不要执着。如果生起毫不虚假的想要救度的慈悲心，那就能成为佛法，所以无论如何努力的时候到了。 这也是因为对自他当今修行人中存在诸多虚伪的情况深信不疑，达热纳塔二十三岁时所作。善哉！达热纳塔所说。
English
Seemingly letting go but not letting go, a yogi with honeyed words and an icy heart! When meditating on emptiness is enough, you still hope to seek a conditioned refuge. For the conditioned, which is impure and incomplete, you weave empty lies to cover up faults. Non-dual lion, your way of grasping is truly excellent! Fearing disputes and harsh words, you hide your own harm like a mountain in your heart. The yoga of equal taste is vast and boundless. Sometimes it is said that you also conceal your own faults. Dissatisfied with yourself, you find ways to slander everything. Yogi who boasts of your own goodness! Although you say a lot, you are ashamed deep down. If distracted, entrust the joys and sorrows and words of this life to the wind, and do not cling to them. If a genuine compassion to liberate arises, then it will become Dharma, so the time to strive in every way has come. This was also written by Tāranātha at the age of twenty-three, having become deeply convinced of the many hypocritical situations among contemporary practitioners, both self and others. Good! Spoken by Tāranātha.
Chinese
名为“现时之日”。 顶礼上师与诸佛！ 本性清净四身之本体，以一切事物敬礼上师之足。 遍满无垢空性之母所拥抱，双运大乐金刚萨埵胜！ 原始佛陀不变智慧身，无边诸法一切之真如。 以何而能明晰的金刚语，对此论典亦以恭敬顶礼。 甚为难得之此法，与自心智相符顺，善加分别而入其中，愿无有阻碍，圆满具足！ 有些注释于词义上迷惑，有些远离口诀，由分别念而生起。 漫无边际之谬论，他人视为要点，大多仅以见到书本而自满。 是故为寻求金刚道义者，稀有双运不变之语，三世胜者音声海之精华，生起无死喜宴之欢愉。 此处三世一切诸佛之唯一行径，圣者们所 निश्चित地证悟，贤善者们所应获得者，即是二谛双运之体性，空性与大悲无二之智慧。 为了清晰地展示那一点，从吉祥时轮根本续，最初佛陀一万二千颂的略说部分开始，完整而清晰地展示了遍主金刚持的道次第，以及基础和结果的状态。汇集了如续部之王海洋般深奥、秘密和珍贵的意义，无一遗漏，名为“摘录段落的续部灌顶略说”。现在将对此进行讲解。 首先，名称的含义是：在印度语中，“塞迦尼”意为灌顶，“乌特德夏”意为略说。将两者结合起来就是“塞科特德夏”。 那么，有人会想，这部论典如何成为灌顶的略说呢？ 因为它清晰地展示了十一种灌顶中，净化所净、净化者以及重要的要点。最主要的是，它详细地展示了灌顶意义的智慧是什么。 也就是水和冠冕等物质，以及嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）、伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）、哩（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：哩）、乌（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）、哩（藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：哩）等等咒语，以及五母五部
English
This is called "The Sun of the Present." I prostrate to the Gurus and Buddhas! The very essence of the four pure nature bodies, I bow to the feet of the Guru with all things. Embraced by the all-encompassing, stainless, empty Mother, Victorious is the Union, Great Bliss, Vajrasattva! The primordial Buddha, the unchanging wisdom body, The very suchness of all limitless phenomena, The Vajra words that illuminate, To this treatise, I also bow with reverence. Upon this Dharma, which is exceedingly difficult to find, In accordance with my own intellect, May I thoroughly analyze and enter into it, May it be without obstacles and perfectly complete! Some commentaries are confused about the meaning of the words, Some are separated from the oral instructions and arise from conceptual thoughts. Others take endless nonsense as important, Mostly just satisfied with seeing the books. Therefore, for those who seek the meaning of the Vajra path, The marvelous union, the unchanging words, The essence of the ocean of sound of the Buddhas of the three times, I am delighted to offer an immortal feast. Here, the single path of all the Buddhas of the three times, Which is definitely realized by the noble ones, And to be attained by the virtuous ones, Is the nature of the union of the two truths, The wisdom inseparable from emptiness and great compassion. To clearly show that very thing, Starting from the root tantra of the glorious Kalachakra, the abbreviated section of the first Buddha's twelve thousand verses, Completely and clearly showing the stages of the path of the great Lord Vajradhara, along with the state of the basis and the result. Gathering all the profound, secret, and precious meanings like the ocean of the King of Tantras, without leaving anything out, this is called "Abbreviated Exposition of the Tantric Empowerment of Extracted Sections." Now, I will explain this. First, the meaning of the title is: In the Indian language, "Sekani" means empowerment, and "Uttadesha" means abbreviated exposition. Combining the two, it becomes "Sekottadesha." Then, one might wonder, how does this treatise become an abbreviated exposition of empowerment? Because it clearly shows the purification of what is to be purified, the purifier, and the important points of the eleven empowerments. Most importantly, it elaborately shows what the wisdom of the meaning of empowerment is. That is, substances such as water and crowns, and mantras such as Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), A (藏文：ཨ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), I (藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊), Ṛ (藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：哩), U (藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌), Ḷ (藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：哩), etc., and the five mothers and five families.