Chinese
不需要新的观点。不需要禅修。不需要熟悉。不需要记住。不需要实践。然而，即使你试图以无偏见的方式去理解观点，如果你仍然执着，那么就需要新的观点。需要禅修。需要变得熟悉。在忆念时，需要一个非物质的忆念。习惯并理解那就是观点。习惯于努力的道路是需要做的，它来自于实践。在那期间，如果你能放下行为，那就是理解。如果执着和欲望变得自然解脱，那就是快乐。如果理解了，那就是信任。如果向他人展示，那就是教导。通过理解来解脱自己，然后通过慈悲来解脱他人。直接的就是了义，要理解为是决断。大禅修者的姿势就像一个没有被鬼附身的疯子。体验的显现是所有知识都确定的体验显现。忆念是心的显现，如果认识到关联性，那就是放下。如果慢慢地认识到，就在观点的状态中放松。清晰显现的方法和清晰显现的本质是，如果认识到所有内外之法都在自明的显现中清晰，并且没有其他东西存在于觉性之外，那么这就叫做不被显现所损害。在那时，一驮子的噪音也不会阻碍。牦牛的耳朵不会被绵羊移动。在教导的碎片中，建造吉祥的城堡。将寡妇磨成药的观点。如果恒常，就保持恒常。如果断灭，就保持断灭。如果狂野，就保持狂野，如果迟钝，就保持迟钝。如果显现，就保持显现。如果空性，就保持空性。清晰显现的标志是：获得对心的控制。将执着转化为法性。显现作为朋友出现。认识到自心是法身。境缘作为成就升起。无论做什么，都不会有片刻的不适。无论看到什么，无论显现什么，无论想到什么，一切都显现为智慧。如果不理解自相，而信任文字，那么就会追求名声和利益，并且肆无忌惮地行恶，据说会堕入地狱。所有境域都作为朋友显现，如果它们有帮助，就没有必要特意去依赖它们。没有入定和出定的意思是安住于自性。那位大禅修者的出生地是：例如，国王沦为乞丐，被认出并被带回王位，通过学习国王的律法而知晓，并且由于过去的习惯的力量，乞丐的破布
English
There is no need for new views. No need for meditation. No need to familiarize. No need to remember. No need to practice. However, even if you try to understand the view in an unbiased way, if you remain attached, then new views are needed. Meditation is needed. It needs to be familiarized. At the time of remembrance, a non-material remembrance is needed. To become accustomed to and understand that is the view. To become accustomed to the path of effort is what needs to be done, it comes from practice. In the meantime, if you can let go of actions, that is understanding. If attachment and desire become naturally liberated, that is happiness. If it is understood, that is trust. If it is shown to others, that is instruction. Liberate oneself through understanding, and then liberate others through compassion. Direct is the ultimate, it should be understood as decisive. The posture of a great meditator is like a madman who has not been possessed by a demon. The manifestation of experience is the manifestation of experience where all knowledge is certain. Remembrance is the arising of the mind, if the connection is recognized, that is letting go. If it is recognized slowly, then relax in the state of the view. The method of making clear and the nature of becoming clear is that if all outer and inner dharmas are recognized as clear in the self-aware manifestation and that there is nothing other than awareness, then this is called not being harmed by appearances. At that time, a load of noise will not hinder. A yak's ear will not be moved by a sheep. In the fragments of instruction, build a castle of auspiciousness. The view of grinding a widow into medicine. If constant, remain constant. If annihilation, remain annihilation. If wild, remain wild, if dull, remain dull. If appearing, remain appearing. If emptiness, remain emptiness. The signs of becoming clear are: gaining control over the mind. Transforming attachment into dharmata. Appearances arise as friends. Recognizing one's own mind as the Dharmakaya. Circumstances arise as accomplishment. No matter what is done, there is not a moment of discomfort. Whatever is seen, whatever appears, whatever is thought, all appear as wisdom. If one does not understand one's own characteristics and trusts in words, then one will pursue fame and gain and recklessly engage in evil, it is said that one will be born in hell. All realms appear as friends here, if they are helpful, there is no need to rely on them specifically. The meaning of no samadhi and post-samadhi is abiding in one's own nature. The birthplace of that great meditator is: for example, a king who has become a beggar is recognized and brought back to the throne, and is known by learning the laws of the king, and due to the power of past habits, the beggar's rags.
English
As it comes, even realization will have some slight delusion. Because subtle habitual patterns flow, until one is not separated from the body, there will be some slight conceptualization of food and clothing. Once dead and immediately separated from the body, one becomes a Buddha. In the lineage of the Great Garuda, it says: 'A bird that flies, lays its eggs and goes in the sky.' Thus it is. The view is complete.
Chinese
成佛和，法尽和，加持生起三者同时。大勇猛正直二者全部耗尽。因此不是修二取，而是已入于二取不存之境。因此，不需要寻找的觉性，不需要计较的行持。无散乱之誓言，不舍弃之果，无所缘之悲心。无勤无作，由此证悟轮回涅槃一切为心，从心之局限中解脱，则无需以见解来成办。彼自性显现为觉知，然若离于执着，则无需以修来成办。以相增益，无论如何行持，若了知为自解脱，则无需以行持来成办。具足大圆满，从守护边际之分别念中解脱，则无需以誓言来成办。自心证悟为法身，从希冀与恐惧之勤作中解脱，则无需以果来成办。暖相和，验相和，神通和，将显现为智慧。自利获得法身后，其加持显现为色身二者，从而成办利他之事。阿底见以下，乃是基显现之时。基显现之时，以一切信心，以善妙十善之勤作执取，于轮回中转生善趣而轮回。以不善十业，于恶趣中转生恶趣而轮回。以不动摇之等持，于上二界中轮回。以彼三者，从基上播下种子之故。道者们于基上修持，然未见基远离偏颇，于各个方面作认识，遂产生智慧大小，彼即大小乘。从各个方面见到殊胜。成为界限，乃是基和道之过患耗尽，以无执着二取之我执之故。由此划定界限，从身语之法行中，阿底以下令各自之证悟得以认识，如各自之证悟般串习，稳固之后进入更高一层。辨别迷谬与清净之教言，称作解脱子。也称作修持之次第九乘。也称作三界轮回修，菩提道修，真实之修。也称作大中小。也称作无明幻轮。六种所知之讲述方式，以及次第灌顶如彩虹般的口诀。
English
The three of becoming Buddha, exhausting Dharma, and arising blessings are simultaneous. All great efforts and dualistic concepts are exhausted. Therefore, it is not meditating on duality, but having gone into non-duality. Therefore, one does not need to seek knowledge, nor does one need to value conduct. A vow without distraction, a fruit without abandonment, compassion without object. Without contrivance, without effort, one realizes all of samsara and nirvana as mind, and having been liberated from the limitations of mind, there is no need for view. Even if that itself arises as awareness, if it is free from grasping, there is no need for meditation. Increasing with signs, no matter what one practices, if one realizes it as self-liberation, there is no need for practice. Possessing great perfection, and being liberated from the thoughts of guarding boundaries, there is no need for vows. Realizing one's own mind as Dharmakaya, and being liberated from the effort of hope and fear, there is no need for fruit. Warmth and, signs and, clairvoyance and, will appear as wisdom. Having obtained the Dharmakaya for one's own benefit, its blessings appear as the two Rupakayas, and thus the activity of benefiting others arises. The view up to Atiyoga is the time of the basis appearance. At the time of the basis appearance, with all faith, with the effort of the excellent ten virtues, one revolves in samsara, taking rebirth in happy realms. With the ten non-virtues, one revolves in samsara, taking rebirth in bad realms. With unwavering samadhi, one revolves in the upper two realms. By these three, seeds are planted from the basis. Those on the path practice on the basis, but not seeing the basis as free from bias, they recognize each aspect, and thus great and small wisdom arises, and that is the great and small vehicles. From each aspect, one sees the supreme. Becoming a boundary is the exhaustion of the faults of the basis and the path, because there is no self-grasping that grasps at the two. Thus, setting boundaries, from the Dharma practices of body and speech, from Atiyoga downwards, one allows each person's realization to be recognized, and one becomes accustomed to it according to one's own realization. Having made it stable, one enters the higher and higher levels. The instruction that distinguishes between delusion and purity is called the "Liberation Child." It is also called the nine vehicles of practice in stages. It is also called the practice of the three realms of samsara, the practice of the path to enlightenment, and the true practice. It is also called great, medium, and small. It is also called the wheel of ignorance. The method of explaining the six objects of knowledge, and the oral instructions like a rainbow for bestowing empowerments in stages.
Chinese
也要做。行走、睡眠、坐卧都要修习。心系轮回所有的众生。在喜金刚的口耳传承中，佛陀智慧仁波切足下所行之事圆满。
English
Also do. Practice walking, sleeping, sitting, and dwelling. Keep in mind all sentient beings in samsara. In the oral tradition of Garab Dorje, what the Buddha Wisdom Rinpoche did at the feet is complete.
Chinese
然后递上鲜花，导师说：为了获得金刚智慧，所有如来，这座宫殿坛城的核心，让我的弟子安住于此。弟子用面纱遮住脸，扔掉鲜花安住于此：今天以信仰的力量，得以瞻仰神圣的坛城。扔掉鲜花后，导师以真言和手印加持：成就一切悉地，圆满最胜誓言。班杂 扎 楚 扎 贝 舍 亚 帕 （藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：वज्रचक्षुप्रवेशयफट，梵文罗马拟音：vajra cakṣu praveśaya phaṭ，汉语字面意思：金刚眼进入 啪）。指示坛城之神降临于何处。也讲述坛城的自性和功德，弟子向该神顶礼。以内外供品供养。然后将弟子安置于东门。导师登上西门的狮子座，向四方诸神顶礼，合掌：顶礼，我导师名为某某，将为名为某某的弟子灌顶。祈请世尊智慧之主您们，如如来灌输十力的次第般灌顶并加持。弟子从东门向坛城之神和导师顶礼。导师说：今天我将授予你诸佛的金刚灌顶。为了圆满成就一切诸佛，你应持此金刚。将其置于坛城中央。以何种灌顶物灌顶，导师手持该物灌顶。灌顶完毕后，依次将所灌顶之物递给接受灌顶的弟子手中。让该弟子以转轮王的装束立于坛城之上。手持鲜花花环或珍宝花环，做闭眼之状。导师手持金针于前方：如同往昔的眼科医生国王，驱散无明翳障般，您（弟子）所不知的，翳障已被诸佛驱散。以班杂 扎 楚 扎 贝 舍 帕 （藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཕཊ，梵文天城体：वज्रचक्षुप्रवेशफट，梵文罗马拟音：vajra cakṣu praveśa phaṭ，汉语字面意思：金刚眼进入 啪）睁眼，观想将花环撒向十方诸佛刹土，抛向空中。观想睁眼便能见到诸佛刹土。依于真谛，以金针灌顶，驱散无明翳障，获得智慧之眼。
English
Then, flowers are offered, and the teacher says: "To attain Vajra Wisdom, of all the Tathagatas, in this heart of the palace mandala, may my disciple reside." The disciple, with their face covered by a veil, resides having cast the flower: "Today, by the power of faith, may the sacred mandala be beheld." After casting the flower, the teacher blesses with mantra and mudra: "Achieving all siddhis, accomplishing the supreme samaya. Vajra cakṣu praveśaya phaṭ (藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：वज्रचक्षुप्रवेशयफट，梵文罗马拟音：vajra cakṣu praveśaya phaṭ，汉语字面意思：金刚眼进入 啪)." Indicates which deity of the mandala has descended. Also explains the nature and qualities of the mandala, and the disciple prostrates to that deity. Offers outer and inner offerings. Then the disciple is placed at the east gate. The teacher ascends the lion throne at the west gate, prostrates to the deities in the four directions, and joins their palms: "Namo, I, the teacher named so-and-so, intend to empower the disciple named so-and-so. Bhagavan, lords of wisdom, I beseech you to empower and bless according to the order of bestowing the ten powers of the Tathagatas." The disciple prostrates from the east gate to the deities of the mandala and the teacher. The teacher says: "Today, I will bestow upon you the Vajra empowerment of all Buddhas. In order to perfectly accomplish all Buddhas, you shall hold this Vajra." It is placed in the center of the mandala. Whichever empowerment substance is used for the empowerment, the teacher holds it in their hand and empowers. After the empowerment, the empowered substance is handed to the disciple receiving the empowerment in order. That disciple is placed on the mandala in the attire of a Chakravartin king. Holding a garland of flowers or a garland of jewels in their hand, they assume a posture of closed eyes. The teacher holds a golden needle in front: "Just as the eye-doctor king of the past, cleared away the obscuration of ignorance, the obscuration that you (disciple) do not know, has been cleared away by the victorious ones. Vajra cakṣu praveśa phaṭ (藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཕཊ，梵文天城体：वज्रचक्षुप्रवेशफट，梵文罗马拟音：vajra cakṣu praveśa phaṭ，汉语字面意思：金刚眼进入 啪) opens the eyes, thinking of scattering the garland to the Buddha-fields of the ten directions, it is scattered into space. Thinking that by opening the eyes, the Buddha-fields are seen. Following the truth, by the empowerment of the needle, the obscuration of ignorance is cleared away, and the eye of wisdom...