Chinese
以四种传承等方式可知晓。这是收集并掌握口耳传承珍宝的方法。详细内容已在包含加持、眷属和支分的广说中阐明，请查阅。若欲行于广阔见解之虚空，如实显现见解之要诀，祈请修持怙主毗卢遮那佛心之精髓，此真实决定的秘密。凡以偏执之垢染污心者，视深奥之法如刽子手。如是之语，将关闭解脱之门，汝等当努力忆念不可思议。此乃诸佛所敬仰，善妙成就之珍贵正法。邪见恶语乃地狱之铁钩，触之则损毁，令人恐惧。莫见、莫闻、莫念如尸骸堆积之物，亦莫为彼之友。愿成熟解脱无上施予者，令一切众生皆与至高之见相结合。名为口耳传承珍宝引导之窍诀，虚空藏心之安乐引导。由吉祥空行者于恒河金地附近所书。毗卢遮那佛。童子智慧。阿若耶谢炯内。菩提藏。吉祥三世知识一切知。名为具德宝者，乃近传承。其他乃多种多样。吉祥！ 菩提心要诀引导。 若欲修持任运菩提心，则前行与口耳传承相同。正行方面，班智达先知晓后作总结。有泰派和库苏鲁派的禅修。此法比其他法更殊胜。其中，心的执持，心入于道。初者，执持之方法和证相。初者，跏趺坐，压地。风心略微束缚或放松，心无所依而住。伞和轮等也与下风猛烈结合而猛烈修持。乃寂猛之瑜伽。如铁管中水聚集。如是聚集。如火星飞溅。如是消散。如珍贵之脉被黄蜂蜇伤。如是身痛。如乌龟壳。无法散开。如葡萄藤上的露珠。闪闪发光。如微风缓缓升起，共有六种。如无动摇般清晰，却不移动。乃执持心之窍诀。dhīḥ
English
It is known through the four transmissions and so forth. This is how to gather and take into hand the precious oral transmission. The details are clearly explained in the extensive explanation including empowerment, retinue, and parts, so look there. If you wish to travel in the sky of vast view, the key to manifesting the view as it is, practice this secret of true certainty, the essence of the heart of the Protector Vairocana. Those whose minds are stained by the dirt of partiality see the profound Dharma as an executioner. Such speech closes the door to liberation, so you should strive to remember the inconceivable. This is revered by all the Buddhas, the precious and sacred Dharma that is well accomplished. Wrong views and speech are a great iron hook of hell, and touching them is destructive and terrifying. Do not see, hear, or think of such things as piles of corpses, nor be friends with them. May the one who bestows the supreme accomplishment of maturation and liberation unite all beings with the supreme view. This is called the pith instruction of the precious oral transmission, the Blissful Instruction of the Essence of Space. Written by the glorious Khachöpa in the region near the Ganges River and the Golden Land. Vairocana. Youthful Wisdom. Aro Yeshe Jungne. Sonam Nyingpo. Glorious All-Knowing Knowledge of the Three Times. The one called Den Rinchen is the close lineage. The others are various. Mangalam! The Preliminary Instructions on the Essence of Bodhicitta. If you wish to meditate on spontaneously accomplished Bodhicitta, the preliminary practices are the same as the oral transmission. For the main practice, the Pandit concludes after knowing in advance. There are the Tai tradition and the Kusulu tradition of meditation alone. This method is superior to the others. In this, holding the mind, taking the mind into the path. In the first, from the method of holding and the signs of grasping. First, sit in the lotus position, pressing down on the earth. Bind the wind-mind slightly or relax it, and let the mind rest without support. Also, the umbrella and wheel are combined with the fierce lower wind and meditated on fiercely. It is the yoga of calm and fierce. Like water gathering in an iron tube. Gathered like that. Like sparks flying. Dispersed like that. Like a precious vein stung by a hornet. The body aches like that. Like a tortoise shell. Unable to scatter. Like dew on a grape vine. Sparkling. Like a gentle breeze rising slowly, there are six. Clear as if without movement, yet not moving. It is the pith instruction of holding the mind. dhīḥ
English
Thim. Secondly, the meaning of the essence of the ground, the meaning of realizing the path, and the meaning of perfecting the fruit. In terms of the ground, there are three: is, appearance, and arising. Thus, all phenomena that appear as samsara and nirvana are the nature of reality. It appears in that very nature, and it arises in that very nature, which is the instruction for detailed introduction. Dha Thim. In terms of the path, there are two: the cycle of arising and the cycle of reversing. First, one binds oneself, like silk or a prince, one does not recognize oneself, because the cause is innate ignorance, the condition is conceptual ignorance, the result is the six realms of beings, the fault is suffering, and one does not recognize oneself. For example, rope, snake, silk, etc., possessing six qualities, is the cycle of arising, which needs to be reversed through instructions. The way to apply the instructions is that diligent practitioners can be liberated by applying them in this life, and lazy practitioners can be liberated by applying them at the time of death. First, observe, meditate, and act. View is like a feather without roots carried by the wind, entry is like a one-armed person climbing a rock without a path, and action is like a blind person wandering aimlessly without a companion, abandoning these three. View is like a stable garuda soaring in the sky, entry is like a bee sticking to glue, and action is like being with the craftsman Vishvakarman, these need to be understood. View can be used, meditation can open the path, and action can flow naturally, these are necessary. View is empty words, meditation is rough, and it is crucial that action does not fall into hypocrisy. This is the general meaning of view, meditation, and action. Dha Thim. Thus, everything that appears is not entirely established as beneficial, nor is it entirely established as harmful. Appearance is one aspect, darkness is one aspect, medicine is one aspect, and poison is not entirely established as one aspect either. Soil is harmful to ants, but beneficial to seeds. It is the appearance to humans, the darkness to spirits, the poison to humans, and the medicine to peacocks. Therefore, no matter how all phenomena appear, they are called self-mind. Self-mind cannot find form, sound, smell, taste, etc., so it is emptiness. Emptiness is self-nature, and diversity is self-power. The two are primordially non-dual and of the same taste. Non-duality is self-liberated from the beginning, therefore it is called the Great Perfection Buddha. It is also called luminosity. The names are diverse. This is the instruction for introducing the view of the four unions. Bha Thim. Listening to the Dharma to find the key points of the instructions, abandoning distraction, avoiding noise, abandoning the two extremes, restraining food, clothing, and utensils, and relying on internal and external solitary places, before.
Chinese
这是将四种行为放入禅修状态的口诀。 ধা থিম。 将身体的关键点放在垫子上，在观看的同时进行禅修，通过观看来连接。 仅将身体置于天平上，连接以关闭行为之门。 身体的关键点、语言的旋律、心的观看三者都具备。 三门连接，即上、中、下三种连接的口诀。ধা থিম。 以天空的性质为例。心的性质是意义。 将二元对立转化为法性，这是混合三者的口诀。 放任自流，如果回来，就好好寻找，寻找无迹的心之口诀。 将阿赖耶识的五门置于无念状态，这是重复微细意识的口诀。 这是抛弃身体的方法。 消除心的方法是菩萨的静止口诀，非常深奥。 四种口诀直接介绍了禅修的本质。ধা থিম。 大鹏金翅鸟翱翔天空。 鸟儿进入巢穴。 三种放弃行为的人是放置的方法。 如果出现昏沉和掉举，就像空屋的盗贼一样进行纠正。 咒语像毒药一样被杀死。 像天空中的云一样被纠正，这些都是通过观看来纠正的。 衣服、食物、住所等等。 中等通过行为来纠正。 身体产生快乐，如山上的四根绳索。 位于树顶。 天空完全晴朗。 四个打开空性的门，以及语言中产生的歌声等等。 心中产生的，心间的白点，这些都是纠正昏沉的方法。 关闭进入的门。 阻断行走的道路。 摧毁居住的洞穴这三者。 消除掉举，就像用狗驱赶一样。 最后用教言来纠正，这是三种纠正方法的口诀。 像驯服烈马一样。 像珍贵的宝藏一样。 像国王的妃子一样，这是三种驯服的方法。 酥油灯、大海、木棉这三者是三种尺度。 身体、呼吸、念头这三者存在却无法察觉的三种温度。 预言、神通、显现，这些是外、内、秘密的三种征兆。 这样，从放置的方法到征兆之间，用六种方法来衡量禅修的要点。ধা থিম。 身体感觉空虚。 感觉完全不存在。 感觉只有一小部分，这是外在征兆的三种方法。 感觉完全存在。 感觉已经消失。 感觉已经破碎，这是内在的三种。 闪闪发光、滴滴答答、快乐呀咧这三种是秘密的。 觉性自解脱是最终的唯一，通过十种禅修显现来把握禅修的本质。
English
This is the instruction for placing the four activities into a state of meditation. Dha Thim. Place the key points of the body on the mat, meditate while watching, connecting through watching. Place only the body on the scale, connecting to close the door of activities. The key points of the body, the melody of speech, and the watching of the mind are all present. The connection of the three doors, that is, the instructions for the three connections of superior, intermediate, and inferior. Dha Thim. The nature of the sky is an example. The nature of the mind is meaning. Transforming duality into the nature of Dharma, this is the instruction for mixing the three. Letting go, if it returns, search well, the instruction for searching for the traceless mind. Placing the five doors of the alaya consciousness in a state of non-thought, this is the instruction for repeating the subtle mind. This is the method of abandoning the body. The method of eliminating the mind is the still instruction of the Bodhisattva, which is very profound. The four instructions directly introduce the essence of meditation. Dha Thim. The great Garuda soars in the sky. The bird enters the nest. The three people who abandon activities are the methods of placing. If dullness and agitation arise, correct them like thieves in an empty house. Kill mantras like poison. Correct them like clouds in the sky, these are all corrected through watching. Clothes, food, shelter, etc. Intermediate correction through behavior. Happiness arises in the body, like the four ropes on a mountain. Located at the top of a tree. The sky is completely clear. The four doors that open emptiness, and the songs that arise in speech, etc. Those that arise in the mind, the white bindus in the heart, these are the methods of correcting dullness. Close the door of entry. Block the path of walking. Destroy the cave of dwelling, these three. Eliminate agitation, like driving away with a dog. Finally, correct with instructions, this is the instruction for the three methods of correction. Tame like a wild horse. Like a precious treasure. Like a king's consort, these are the three methods of taming. Butter lamp, ocean, cottonwood, these three are the three measures. Body, breath, thoughts, these three are the three temperatures that exist but cannot be perceived. Prophecy, clairvoyance, appearance, these are the three signs of outer, inner, and secret. Thus, from the method of placing to the signs, use six methods to weigh the key points of meditation. Dha Thim. The body feels empty. It feels completely non-existent. It feels like there is only a small part, these are the three methods of outer signs. It feels completely present. It feels like it has disappeared. It feels like it has been shattered, these are the three inner ones. Sparkling, dripping, joyful ya le, these three are secret. Awareness self-liberation is the ultimate one, grasp the essence of meditation through the ten meditation appearances.
Chinese
啊。语融。 听闻圣典见解等由见解所生之魔障。 僻静处修持真言。 行为秘密行。 习惯后与手印一同周游，由种姓行所生之魔障。 依止五肉等，由甘露所生之魔障，此为三种增益。 语融。 蕴魔为道之基。 烦恼魔为道之真实。 天子魔为道之友伴。 死主作为道之庄严，此为四魔得胜。 语融。 白天工作和事务。 夜晚睡眠梦境之间，四种智慧结合和混合，称为三种混合之法。 语融。 调伏沉掉昏沉能断除凡夫之歧途。 远离常断能断除外道之歧途。 摧毁造作能断除生处四边之歧途。 如鸟般或由闻思能断除大乘禅定之歧途，此为断除四种歧途。 语融。 暂时之利益。 长远之利益。 具足一切功德之利益。 费力小意义大之利益，此为四种利益。 语融。 如是放入禅修之物。 结合禅修之界限。 宣说真实之禅修。 矫正禅修之正文。 确定禅修之要点。 增益禅修。 禅修战胜魔障。 将禅修融入意义。 禅修断除歧途。 禅修功德圆满，如是十义。 仔细进行禅修。 语融。 如无依之疯子。 如无执之孩童。 如无间断之聋哑人，此三者为与智慧相应之行为。 如何取舍、进入、返回，如理如实而行，此为与方便相应之行为。 无有欺骗、虚伪、狡诈。 安住于实相，身语意三门恒常之行为，此为三种行为之轮。 语融。 见解融入四种平等性。 禅修具有十种誓言之庄严。 行为以三种智慧之轮。 轮回转为大乐之轮。 如是。 为了解死亡之方式，忆念死亡。 确定任何事物皆无实义，忆念生。 确定死亡为生之自性，从而放下执着、贪恋、恐惧等，忆念舍弃。 一切显现皆为种种光明之天。 自明觉为菩提心大乐之天。 确定轮回本净为心要之天，忆念天。 现在真实之中阴。 临终死亡之中阴。 死后有之中阴，确定三者无别，忆念中阴。 咒语念