Chinese
现在，因为没有傲慢和自大，所以恭敬上师；因为不违背教言，所以如教奉行；因为不吝惜身体和性命，所以尽力服侍；能够舍弃今生而完成誓言；然后，直到生命终结，都能按照上师的教言修行，并且能够立下不违背誓言的誓约，才给予传授。正如那里面所说：舍弃名声远离傲慢者，为了精要之义不吝惜身命，对于具有不违背教言之相者，传授精要之义和无生之教。如果我获得了精要之教，世间的名相又能对我做什么呢？如果获得，我将如教奉行。如果誓言能够安住，就传授此教言。只要我和上师还活着，在身体和性命的联系没有断绝之前，立下誓言说：我将按照您的教言修行，然后传授教法的精要——普作王。这样，因为没有贪恋，所以用所有的财富供养上师，上师也为了圆满他的资粮，即使不需要也接受，然后供养三宝。正如那里面所说：总之，身体和性命也应当供养，财物和田地，以及一切行动，更不用说了。如果我不需要，圣者也应当接受，然后供养三宝。第三，所要接受的口诀次第有三：相信且来源可靠的传承次第；从那里面产生的真实诀窍；保密且加以封印。第一，根本续第十三章中说： 唉，大菩萨，您谛听！为了阐释历史意义的意旨，首先，为了阐释相信且来源可靠，阐释历史意义的解说方式是：自性加持的解说方式，阐释自性的解说方式，以及意义的词语组合的解说方式。因此，首先，法界是远离一切戏论的空性，在真正意义上的殊胜密严刹土中，薄伽梵普作金刚从意旨意义的法性中觉醒，在密严重楼的广大宫殿中，对五部佛和从他自生智慧中化现的勇识金刚进行加持，以
English
Now, because of the absence of pride and arrogance, respect the lama; because of not transgressing the instructions, act as instructed; because of not sparing body and life, perform service; be able to abandon this life and fulfill vows; then, until the end of life, practice according to the lama's instructions and be able to take an oath not to violate the vows, then give the transmission. As it says in that very text: Abandoning fame and being free from arrogance, For the sake of the essential meaning, not sparing body and life, To those who possess the signs of not transgressing the instructions, Bestow the essential meaning and the unborn teachings. If I obtain the essential teachings, What can worldly signs do to me? If obtained, I will practice according to the instructions. If the vows are well-established, bestow these instructions. As long as I and the teacher are alive, Until the connection of body and life ceases, Vow to practice according to your instructions, And bestow the essence of the teachings, the All-Creating King. Thus, because of having no attachment, offer all possessions to the lama, and the lama, in order to complete his accumulation of merit, even if he does not need it, accepts it and then offers it to the Three Jewels. As it says in that very text: In short, body and life should also be offered, What need is there to mention possessions, fields, lands, and all actions? Even if I do not need it, The holy one should accept it and then offer it to the Three Jewels. Third, the order of the instructions to be received is threefold: the lineage of believing and being of reliable origin; the actual instructions arising from that; being secret and sealed. First, from the thirteenth chapter of the Root Tantra: Alas, great bodhisattva, listen! To explain the meaning of the historical meaning, first, to explain believing and being of reliable origin, the way of explaining the historical meaning is: the way of explaining the blessing of self-nature, the way of explaining one's own essence, and the way of explaining the combination of words of meaning. Therefore, first, the dharmadhatu is the space free from all elaborations, in the great Ogmin pure land of true meaning, the Bhagavan All-Creating King awakens from the dharmata of the meaning of intention, in the great immeasurable palace of the Ogmin stacked mansion, blesses the five families of Buddhas and the heruka Vajra emanated from his own self-arisen wisdom, with
Chinese
舍！由此显现为圆满报身，以自性对化身噶绕多吉（喜金刚）宣说。由此对大学者妙吉祥友以善巧结合语词的方式宣说。由此对大学者师利星哈以无二之义的密意宣说。由此对化身译师毗卢遮那以极密之心髓的方式宣说。由此对王妃玉扎宁波以无二大智慧宣说。由此对觉若杰桑列辛以离戏无勤之界宣说。由此对仲雷巴洛哲以义无生宣说。由此对惹嘉瓦旺波以基无转移宣说。由此对粗莫之上师以譬如虚空宣说。由此对仲益西旺波以大圆满禅定宣说。由此对祖敦仁钦扎巴以自性无二宣说。由此对杰嘎瓦旺波以体性本初清净宣说。由此对年仁钦孜莫以心性无立破宣说。由此对法王根嘎顿珠以法性超心大宣说。由此对堪布雄努顿珠以自生无改造宣说。由此对自性大圆满瑜伽士龙钦饶绛以原始解脱超离因果之方式宣说。由此对蒋扬根嘎坚赞，由此对无等法王仁波切拉扎宣说。第二，从彼生起之口诀实法有三：前行上师瑜伽，正行口诀之表示，后行觉受之修持方法。第一是，为了认知心性意义之智慧自面，依赖于殊胜上师，故而必须先行修持彼之瑜伽次第。根本续二十三品中云：极速之智慧远离一切思，如从一切善知识生之珍宝，不缘不依变化之境，善满自之自性一切希求，若寻不得若住则大善生，不显现而示现一切贪著之相，离自他之善巧示现珍宝藏，成办一切之境执无我。
English
Sha! Having appeared as the Sambhogakaya, he spoke in his own nature to the Nirmanakaya Garab Dorje. He spoke to the great master Manjushrimitra through the skillful combination of words and phrases. He spoke to the great master Shri Singha about the meaning of non-duality. He spoke to the Nirmanakaya translator Vairochana through the supremely secret essence. He spoke to the queen Yudra Nyingpo about the great non-dual wisdom. He spoke to Chokro Kye Sang Legmin about the realm free from effort and activity. He spoke to Drom Legpai Lodro about the meaning of no origination. He spoke to Ra Gyalwai Wangpo about the unchanging ground. He spoke to the superior lama of Tsurpu about the example of the sky. He spoke to Drung Yeshe Wangpo about the great contemplation of realization. He spoke to Zurton Rinchen Drakpa about the non-duality of nature. He spoke to Che Gawai Wangpo about the essence being primordially pure. He spoke to Nyan Rinchen Tsemoto about the mind-essence being without establishment or refutation. He spoke to Chöje Kunga Dondrup about the great dharma-nature transcending the mind. He spoke to Lopon Zhonnu Dondrup about the self-arisen being without fabrication or adulteration. He spoke to the self-existing Great Perfection yogi Longchen Rabjam in the manner of primordial liberation transcending cause and effect. He spoke to Jamyang Kunga Gyaltsen, and he spoke to the incomparable Dharma Lord Rinpoche Raja. Secondly, the actual instructions arising from that are threefold: the preliminary guru yoga, the actual representation of the instructions, and the subsequent method of cultivating experience. The first is that in order to recognize the self-face of the wisdom of the meaning of mind-essence, it depends on the excellent guru, therefore it is necessary to first practice the sequence of meditating on him as yoga. From the twenty-third chapter of the Root Tantra: "Extremely swift wisdom is free from all thoughts, like a precious jewel arising from all spiritual friends, without object and not relying on a changing place, well fulfilling all hopes for one's own nature. If sought, it is not found, but if left alone, great good arises. It does not appear, but shows all aspects of attachment. Skillfully showing the precious treasury that is free from self and other, the object of accomplishing everything is selfless."
Chinese
以慈悲教导。如是说后，安坐于舒适的坐垫上，皈依，以及无缘大慈悲，和胜义谛自性本初未生的后面，自己的身和心的自性无二的吽字，以蓝色光芒，将内外所显现的一切能取所取，以大光明网清净，观想于密严刹土成为天和天女的自性。从彼之自性中，自身观想为蓝色金刚萨埵，一面二臂，以菩萨跏趺坐姿安住，身上以丝绸和珍宝庄严，右手持金刚杵指向心间，左手持铃置于腰际，从彩虹般的心间，放射出光芒之网遍布十方。其顶上有莲花茎，其上以狮子珍宝庄严，根本上师即是普贤王如来的形象，身色蓝色，一面二臂，持禅定印。为了表示法身远离一切戏论，身体没有装饰和衣服，显现却无自性，以金刚跏趺坐姿安住的周围，观想传承上师们也是五部佛，无数的身是光团，无自性，各自的装饰穿着圆满。从彼等之身放射出无量光芒，照射到十方世界，在光芒的顶端，观想报身和化身六能仁无数显现，成办世界之利益。念诵嗡啊吽，作金刚诵，口中也尽力念诵。最后，将彼等一切都收摄融入普贤王如来，然后也安住于无自性的状态中，念诵无数的阿。之后，祈愿轮回和涅槃的一切法都在原始的自性中解脱。如是说后起身。此乃甚深秘密。如是半月修习，就能在觉悟到显现如幻如梦的自性中，对众生生起有对境的慈悲，以及自然生起证悟一切法无我的智慧，并且能遣除今生的散乱和世间
English
Taught with compassion. Having said this, sit comfortably on a cushion, take refuge, and after the immeasurable compassion without focus, and the ultimate reality of one's own nature being unborn from the very beginning, the letter HUNG, the essence of one's own body and mind being non-dual, with blue light, purify all that appears as grasping and being grasped, both externally and internally, with a great net of light, and visualize it as the nature of gods and goddesses in the Akaniṣṭha realm. From that very state, visualize oneself as the blue Vajrasattva, with one face and two arms, seated in the bodhisattva posture, adorned with silk and jewels on the body, the right hand holding a vajra pointing towards the heart, the left hand holding a bell resting on the hip, and from the rainbow-like heart, a net of light radiates in all ten directions. On the crown of the head is a lotus stem, on top of which is adorned with a lion jewel, the root guru himself in the form of Kunjed Gyalpo, the color of the body is blue, with one face and two arms, holding the mudra of meditation. As a symbol of the Dharmakaya being free from all elaborations, the body is without ornaments and clothes, appearing but without inherent existence, seated in the vajra posture, and around him, visualize the lineage gurus also as the five Buddha families, countless bodies as balls of light, without inherent existence, each with their own complete ornaments and attire. From their bodies, immeasurable rays of light radiate into the ten directions, and at the tip of the rays, visualize the Sambhogakaya and Nirmanakaya, countless six Buddhas appearing, accomplishing the benefit of the world. Recite OM AH HUNG, and perform the vajra recitation of the breath, and also recite as much as possible with the mouth. Finally, gather and dissolve all of them into Kunjed, and then also rest in the state of no inherent existence, and recite countless A's. Afterwards, pray that all phenomena of samsara and nirvana may be liberated in the primordial state. Having said this, arise. This is extremely secret and sacred. By practicing in this way for half a month, in the state of realizing appearances as illusory and dreamlike, compassion focused on sentient beings will arise, and the wisdom of realizing all phenomena as selfless will arise spontaneously, and it will dispel the distractions of this life and the world.
Chinese
对于佛法不执着，厌离和出离心被迫产生。因此，需要自发产生一切作者的意图。第二，关于实际的教导的表达方式有四种：以见解来决断，以禅修来熟练，以行为来消除障碍，以及舍弃对结果的期望和疑虑。第一种又分为两种：将显现决断为心的游戏，以及将心性决断为空性。第一种是：如此，所有显现和存在都像昨晚的梦一样，除了显现于自己的心之外，没有其他任何成立的事物。如根本续第六品所说：一切法的根本是普作菩提心。无论显现为何，都是我的自性。无论发生什么，都是我的神变。所有出现的语言和词语，都是我的意义以词语和声音的形式出现。佛陀的身、智慧、功德，以及众生的身体和习气等等，所有包含显现和存在的器情，原本就是菩提心的自性。如是说。因此，一切都未超出自己心的神变，不证悟就被称为轮回。如彼经所说：不观察普作我的自性，却确定观察我所作的法，由于贪婪和执着的力量，显现得以成立。无常如幻的自性终将毁灭，如同无眼盲人般的自性。如是说。因此，对于心中显现的法和自己的心，要像梦的显现一样，习惯于在意义上无二的境界中。如根本续第十五品所说：所有显现的法，和自心法性原本就是一体，不应像因果预言那样对此进行分别。应从自心如是性中进行观察，自己的菩提自性就是显现。如是说。如此观察，将显现的事物，如地、水、火、风等，安住于没有外境成立的境界中十天，从而认识到没有丝毫与菩提心相异的法尘，从执着于外境的戏论中解脱是有必要的。因此，为了显示执着于心的执取，从一开始就是清净的法性。第二，将心决断为空性，如根本续第二十二品所说：内在不动摇，内在寻