English
Jiasse la. Visualize fire arising from RAM (藏文，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让), burning all bodies. By that, hatred is liberated into the nature of warmth. Then, if hatred is not subdued, ground it in its own place. By uttering RAM (藏文，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让), ground the wind-mind in its own place. Visualize the body becoming a mass of fire. In that state, rest in the meaning of primordial purity. Through the warmth of hatred, clear emptiness, wisdom arises. Common qualities: the body becomes light, warmth is generated, one can stand naked without clothes, and one becomes capable of flying. The instruction on taking delusion and sleep as the path: First, cut off thoughts of delusion about the three times and gather into a one-pointed state. Appearances will gather and come to the point between the eyebrows. Then, when that delusion thickens into sleep, bring down and hold the letter A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) at the heart. Lie down comfortably on the right side. Rest the wind-mind in the state of unborn A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). From that, the delusion transforms, and luminous clarity of awareness-emptiness arises. If that is not subdued, for new delusion: By uttering A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), cast the wind-awareness into the sky. It becomes clear as a vast, empty clarity like the sky. In that very state, rest in the meaning of primordial purity. By that, delusion arises as great wisdom. Common qualities: mental images and clairvoyance will arise. The instruction on taking pride and sickness as the path: First, gather sickness. Think that all the sicknesses of all sentient beings gather into oneself. Appearances will come freely into one's own place. Then, seize the sickness, clap the hands at the place of sickness. Think of all the sicknesses as PHAT (藏文，梵文天城体：phaṭ，梵文罗马拟音：phat，汉语字面意思：啪) and hold them at the throat. Gather the wind-mind into one and do not be distracted. Then, if it is not subdued, scatter it to stir up the sickness. Thinking that those sicknesses stir and churn like red-black smoke in whatever place they stir and please, and by uttering PHAT (藏文，梵文天城体：phaṭ，梵文罗马拟音：phat，汉语字面意思：啪), think that they emerge without inherent existence into any gap or hole. In that very state, rest in the meaning of primordial purity. By that, pride, that sickness, arises as the nature of reality. Common qualities: the body's complexion is comfortable. The instruction on taking jealousy, gods, and demons as the path: First, think about where the harmful gods and demons, whatever harms, are. If they come into the mind, appearances will also be in the heart. Then, think of seizing the gods and demons as HA (藏文，梵文天城体：ha，梵文罗马拟音：ha，汉语字面意思：哈). Direct the one-pointed wind-mind to that without distraction. If the gods and demons cannot be endured, they will come making a ringing sound. Then, if the gods and demons are not subdued, far away: By uttering HA (藏文，梵文天城体：ha，梵文罗马拟音：ha，汉语字面意思：哈), cast the wind-mind far away. Think that the gods and demons dissolve into the expanse of the sky. In that very state, rest in the meaning of primordial purity. Jealousy, gods, and demons, clear light...
Chinese
显现明亮。赐予一切共同功德与成就。大圆满五毒不舍转为道用。五毒于心中根除之时，五毒生起亦是无毒法性。贪欲法性乃是自力显现。嗔恨法性乃是明朗自醒。愚痴法性乃是安住之体性。我慢嫉妒法性乃是嬉戏。法性自性之中无有自他之分故，五毒自解脱口诀诶玛火。如是宣说。大圆满立断顿超脱大圆满续中，末后提取口诀之第十一章。 自生智慧金刚亦复祈请。诶玛火。 顶礼世尊任运成就无为之吉祥。阿底甚深自生立断者，以大义如何宣说耶？为彼义祈请为集会之眷属宣说。如是祈请已。 尔时世尊如是宣说。 大圆满立断顿超脱大圆满此， 如虚空般周遍一切， 此处无有不圆满者。 圆满诸佛所宣说之法， 一切究竟皆于此处开示。 此处与他不同，差别极大。 非是词句传承，乃是意义传承之精要。 以造作词句传承之乘， 需经劫 勤苦方能现证成佛者， 此处仅见即得解脱。 获得上师之恩德，于寂静之处， 七日悟其义，七月不退转。 见即解脱，七年现证成佛。 其他乘虽断恶行善， 然以断舍取舍之法，期望获得成佛。 此意义传承无有善恶利害。 造作五无间罪之罪人舍弃， 如一灯灭除劫之黑暗般， 见此即无罪现证成佛。 未悟此理，虽行十善， 亦不超脱轮回之直接安乐。 是故见此即得解脱， 未断罪恶，乃是本初清净大圆满。 未行善事，乃是本自圆满大圆满。 未证成佛，乃是任运成就大圆满。 其他乘于年轻之时修习， 年老力衰则云无法修习。 此处无有老少之分。 传承生起不知
English
Appears clearly. It bestows all common qualities and siddhis. Dzogchen does not abandon the five poisons, but takes them as the path. When the root of the five poisons is severed in the mind, even if the five poisons arise, they are the nature of non-poison. The nature of desire is the manifestation of its own power. The nature of hatred is the self-awakening of clarity. The nature of ignorance is the essence of abiding. The nature of pride and jealousy is play. Because there is no self or other in the nature of reality, the five poisons are self-liberated, Emaho. Thus it was said. From the Great Perfection, the Great Perfection of Complete Liberation, the eleventh chapter, which is the instruction on the final extraction of the oral instructions. The self-arisen wisdom vajra also requested. Emaho. Homage to the Bhagavan, the spontaneously accomplished, uncompounded glory. Ati Yangsang, the self-arisen Chikchö, how is it explained by the great meaning? Please explain that meaning to the assembled retinue. Thus he requested. Then the Bhagavan said, This Great Perfection of Complete Liberation, like the sky, pervades all. There is nothing incomplete in this. The Dharma spoken by all the perfect Buddhas is ultimately shown here. This is very different from others. It is not a lineage of words, but the essence of the lineage of meaning. Those vehicles of fabricated words and lineages, after kalpas of hardship, will realize enlightenment. This is liberation by merely seeing it. Having received the kindness of the lama, in a solitary place, understand the meaning in seven days, and do not turn back in seven months. Liberation by seeing, enlightenment in seven years. Other vehicles abandon evil and increase virtue, but they hope to attain Buddhahood by abandoning and adopting Dharma. In this lineage of meaning, there is no good or evil, benefit or harm. Abandon the sinful who have committed the five inexpiable deeds. Just as a single lamp destroys the darkness of a kalpa, seeing this, one is without sin and attains enlightenment. If one does not understand this, even if one practices the ten virtues, one will not surpass the direct bliss of samsara. Therefore, liberation is attained by seeing this. Not abandoning sin is the Great Perfection of primordial purity. Not doing good is the Great Perfection of original completion. Not striving for Buddhahood is the Great Perfection of spontaneous accomplishment. Other vehicles practice meditation in their youth, but when they are old and weak, they say they cannot meditate. In this, there is no old or young. The lineage arises without knowing.
Tibetan
ས་པའི་རྒས་པོ་ཡང་། །དགོས་པའི་གཏམ་དེ་ཐོས་པས་གོ་བ་བཞིན། །འདི་ཉིད་ཐོས་པ་ཙམ་གྱིས་གྲོལ་བར་འགྱུར། །འདི་ཉིད་མ་གཏོགས་ན་སོ་དར་གྱུར་ཀྱང་། །བྱིས་པ་ཡིན་ཏེ་སངས་རྒྱས་དོན་མ་རྟོགས། །འབྲུག་གམ་ས་གཡོས་ཉི་ཟླ་གཟས་ཟིན་དུས། །བླ་མའི་དྲིན་ཐོབ་རྒྱུད་འདི་ཀློག་པ་ན། །རྟགས་དེ་གང་མཐོང་སེམས་ཅན་ཐམས་ཅད་ཀྱིས། །འདི་ཉིད་ཐོབ་ནས་བྱང་ཆུབ་མངོན་དུ་བྱེད། །དེ་ཕྱིར་འདི་ཉིད་ཁྱད་པར་འཕགས་པ་སྟེ། །བསྒོམ་མི་དགོས་ཏེ་ཐོས་པས་སྒོམ་དུ་འཆར། །མ་བསྒོམས་བཞག་ཀྱང་མི་གསལ་དགག་ཏུ་མེད། །ཐོས་པ་ཙམ་གྱིས་ཡེ་སྒོམ་ཆེན་པོ་ཡིན། །འདི་ཉིད་བཅངས་པ་ཙམ་གྱིས་གྲོལ་བ་སྟེ། །མཐིང་ཤོག་དག་ལ་གསེར་གྱིས་ཡི་གེ་བྲི། །བླ་མའི་དྲིན་ཐོབ་དར་སྣ་ལྔ་ཡིས་གྲིལ། ། གང་གིས་རྟོགས་པའི་སེམས་ཅན་སངས་རྒྱས་ཏེ། །རྒྱལ་བ་ཀུན་གྱི་འགྲོ་དོན་ཕྲིན་ལས་འགྲུབ། །དེ་ཕྱིར་འདི་ཉིད་གཞན་ལས་ཁྱད་པར་འཕགས། །ཐེག་པ་གཞན་རྣམས་མིག་དང་སྣ་དང་ལྕེ། །དབང་པོ་འགག་ན་དོན་མེད་ཆོས་མི་འོང་། །འདི་ལ་དབང་པོ་དག་ལ་རྣོ་རྟུལ་མེད། །གླེན་ལྐུགས་འོན་པ་དམུས་ལོང་དག་ལ་ཡོང་། །ཙནྡན་ག་པུར་རེག་པས་དྲི་འགོ་ལྟར། །གང་གི་མགུལ་དུ་བཏགས་པས་གྲོལ་བར་འགྱུར། །ཐོས་བསམ་མི་དགོས་རྟོགས་གྲོལ་ངོ་མཚར་ཆེ། །བསྒོམ་བསྒྲུབ་མི་དགོས་རྩོལ་བའི་ནད་དང་བྲལ། །འདི་ཉིད་འཆང་བ་སངས་རྒྱས་སྲས་ཡིན་ནོ། །དགོས་འདོད་ཐམས་ཅད་འབྱུང་བའི་ནོར་བུ་སྟེ། །དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་འདི་ལས་བྱུང་། །འདི་འཛིན་རྣལ་འབྱོར་སྐལ་བ་ཆེན་པོ་ཡིན། །ཨེ་མ། ཀེ་རི་ཀེ་རི། ས་མནྟ། བྷ་ལི་བྷ་ལི། སྭ་ཏི་སྭ་ཏི། སུ་རུ་སུ་རུ། ཀུན་དྷ་ལི་མ་སུ་མ་སུ། ཨི་ཀ་རི་ལི་སུ་བྷ་ས་ཏ་ཡཱེ། ཙ་ཀི་རི། བྷུ་ལིང་ཏ་ཀི་ཏ། ཙ་ཡེ་ས་མུནྟ། ཙརྱ་སུ་ཀ་མེ། བྷི་ད་ས་ནེ་བྱ་གུ་ལི། ཀ་རེ་ཀེ་འདུ་ཀ་ན། མ་ཏ་ནི་བེ་ཏ་ནི། པ་ར་ལ་མ་ཏ་ཧི་སི་ནི། ས་མ་བྷུད་ར་ཏ་མ། གྷ་ཙ་ར་ཏ་ས། སཱུརྱ་བྷ་ཏ་ས། ཨེ་བ་ཤ་ན་ས་རན་པ་ཏི་ས། གུ་སི་ཏི་ཡ་ཐ་མ། གྷུ་ར་གྷུ་ར་ས་ག །ཁ་ར་ན་ལཾ། ན་ར་ན་ར། ཨི་ཐ་ར་བྷུཌྜྷ་བྷུཌྜྷ་ཚི། ཤ་བ་གྱེ་ལཾ། ས་ར་རི་རི་ལ་ཁེ། པ་ཏ་ལ་ས་སིརྣ། བེ་ས་བེ་ས་ར་ས་ས་ལཾ། ཨཱིཾ་ཨཱིཾ། མཱ་མཱ། རྭ་རྭ། ཨཱཿ། རང་བྱུང་ཀུན་བཟང་ཡབ་དགོངས་སོ། །ཨོཾ་ཨཱཿཧཱུཾ། ཨེ་མ། ཀེ་རི་ཀེ་རི། མ་ཏ་བུ་ལི། ས་མི་ཏ། སུ་རུ་སུ་རུ། ཀུན་དྷ་ལི་མ་སུ་ཨ་ཀ་རི་ལི་བྷ་ལེ། ཙ་ཀ་བྷུ་ལེ་ཏ། ལྕེ་ཡེ་ས་མུནྟ། ཙརྱ་སུ་གྷ་ཏེ། ས་མ་བྱད་གྷུ་ཡེ། ཀ་རི་དྷ་ཀ་རི
Chinese
如同老朽之人， 听闻所需之语而领悟一般， 仅闻此（法）即得解脱。 若非此（法），纵然年富力强， 亦如孩童，未解佛陀之义。 龙吟或地震，日月被蚀之时， 得喇嘛之恩，诵读此续部时， 无论见何征兆，一切有情， 得此（法）后，现证菩提。 故此（法）尤为殊胜， 无需修习，闻即生起修习。 纵不修习，亦无不明，无可否认。 仅闻即是原始大圆满。 仅持此（法）即得解脱， 于蓝色纸上，以黄金书写文字， 得喇嘛之恩，以五彩丝绸缠绕。 何者证悟，有情即成佛， 成办一切胜者之利生事业。 故此（法）较他法殊胜。 其他乘法，如眼、鼻、舌， 根识断绝，无义，法不生起。 此（法）于根识，无利钝之别， 愚笨、口吃、耳聋、盲人皆可得。 如旃檀、龙脑香触及而散发香味， 何者颈上佩戴，即得解脱。 无需闻思，证悟解脱甚稀奇。 无需修习，远离勤作之病。 持此（法）者，即是佛子。 是生起一切所需所欲之如意宝， 三世一切佛皆由此而生。 执持此（法）之瑜伽士，具大福报。 唉玛！格日格日。萨曼达。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）巴利巴利。斯瓦帝斯瓦帝。苏如苏如。衮达利玛苏玛苏。伊嘎日利苏巴萨达耶。匝吉日。布林达吉达。匝耶萨门达。匝雅苏嘎美。比达萨内嘉古利。嘎热格度嘎纳。玛达尼贝达尼。巴惹拉玛达嘿斯尼。萨玛布达达玛。嘎匝热达萨。苏雅巴达萨。诶瓦夏纳萨然巴帝萨。古斯帝雅塔玛。古惹古惹萨嘎。卡惹纳朗。纳惹纳惹。伊塔惹布达布达齐。夏瓦杰朗。萨惹日日拉凯。巴达拉萨斯日纳。贝萨贝萨惹萨萨朗。嗡嗡。玛玛。惹惹。啊。自生普贤王如来祈请垂念。嗡啊吽。唉玛！格日格日。玛达布利。萨米达。苏如苏如。衮达利玛苏阿嘎日利巴列。匝嘎布列达。杰耶萨门达。匝雅苏嘎德。萨玛嘉古耶。嘎日达嘎日。
English
Like an old man, Who understands upon hearing the words he needs, Just hearing this (Dharma) will bring liberation. If not this (Dharma), even if one is in their prime, They are like a child, not understanding the meaning of the Buddha. When there is a dragon's roar or an earthquake, when the sun and moon are eclipsed, When, having received the Lama's grace, one recites this tantra, Whatever signs are seen, all sentient beings, Having obtained this (Dharma), will realize enlightenment. Therefore, this (Dharma) is particularly supreme, There is no need to meditate, hearing it arises as meditation. Even if left unmeditated, it is not unclear, there is no denial. Just hearing it is the great primordial meditation. Just holding this (Dharma) brings liberation, On blue paper, write the letters in gold, Having received the Lama's grace, wrap it in five-colored silk. Whichever sentient being realizes it becomes a Buddha, Accomplishing the benefit and activity of all the Victorious Ones. Therefore, this (Dharma) is superior to others. Other vehicles are like the eye, nose, and tongue, When the senses cease, it is meaningless, Dharma does not arise. For this (Dharma), there is no sharpness or dullness in the senses, It is accessible to the foolish, mute, deaf, and blind. Like sandalwood and camphor spreading fragrance upon contact, Whoever wears it around their neck will be liberated. No need for hearing or contemplation, realization and liberation are wondrous. No need for meditation or practice, free from the sickness of effort. Whoever holds this (Dharma) is a child of the Buddha. It is the wish-fulfilling jewel that brings forth all needs and desires, All Buddhas of the three times arise from this. The yogi who holds this (Dharma) has great fortune. Ema! Keri Keri. Samanta. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Bali Bali. Svati Svati. Suru Suru. Kundali Masu Masu. I Kari Li Su Bha Sa Ta Ye. Tsaki Ri. Buling Taki Ta. Tsaye Samunta. Tsarya Suga Me. Bhida Sane Jaguli. Kare Kedu Kana. Matani Betani. Parala Mata Hisini. Sama Bhudra Tama. Ghatsara Tasa. Surya Bhatasa. Eva Shana Sarana Pati Sa. Gusi Tiya Tama. Ghura Ghura Saga. Kharanalam. Nara Nara. Itara Buddha Buddha Tsi. Shava Gye Lam. Sara Riri Lakhe. Patala Sasirna. Besa Besa Rasa Salam. Om Om. Ma Ma. Ra Ra. Ah. Self-Arisen Samantabhadra, Father, consider this. Om Ah Hum. Ema! Keri Keri. Mata Buli. Samita. Suru Suru. Kundali Masu Akari Libale. Tsaga Buleta. Jeye Samunta. Tsarya Sugade. Sama Jaguye. Kari Dhakari.