Chinese
不会有犹豫。然后自己的身体不会出现影子。会见到化身的容颜。在像芥菜籽一样大小的黑色线条中，首先会见到自己本尊的容颜。后得智也是如此。然后，显现的所有事物都会显现为本尊。所有事物，大的和小的，本尊，大的和小的，都会显现。长时间存在然后消失。那时，会了悟所执之境无自性。在那时，见到像头发一样细的黑色，被称为现证空性。那个时大时小，时多时少地出现，是经验增长。那个变得稳固，是觉性达到顶点。那个线条像蛇行一样出现时，法王让炯多吉说，这是觉性如缕。他说，觉性是清明。在像头发尖端一样大小的线条中，会显现三有和三时。了知那是心离戏论，被称为法性穷尽处。在像芥菜籽一样大小的线条中显现三有，是显现放射，会到达无量佛土。积聚资粮，净除罪障，听闻佛法等会到来。那样做才算有意义。像这样被称为胜义瑜伽。与上面所说的用手掌抓住广阔的虚空意义相同。实际上，并没有到达那些佛土，而是自明觉性清明。月称说：因为离去来，如梦。第三，之后持续修持的修法是，白天用网来播种显现，夜晚将所知放入瓶中。首先，通过实物和混合四种方式来修持。首先，被惊醒后，像以前一样观想自己是圆满正等觉。观想外在的海洋沐浴和内在的海洋沐浴。观想所有轮回涅槃的法都以ཨེ་ཝཾ་མཱ་ཡཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语加持，口中也念诵二十一遍。然后，戴帽子时，观想上师无二无别地住在头顶。穿衣服时，观想坚固稳定的是金刚衣。对于腰带，观想是金刚的铠甲。对于食物，观想是...
English
There will be no hesitation. Then one's own body will not cast a shadow. One will see the face of the incarnate being. Within a black line the size of a mustard seed, one will first see the face of one's own yidam. The same is true for subsequent knowledge. Then, whatever appears will appear as the yidam. All things, large and small, the yidam, large and small, will appear. They will remain for a long time and then disappear. At that time, one will realize that the object of grasping is without inherent existence. At that time, seeing blackness the size of a hair is called directly perceiving emptiness. When it appears sometimes large, sometimes small, sometimes much, sometimes little, experience increases. When it becomes stable, awareness reaches its peak. When that line appears like a snake's movement, Dharma Lord Rangjung Dorje said, "This is awareness like a thread." He said that awareness is clear and pure. Within a line the size of a hair's tip, the three realms and the three times will appear. Knowing that it is mind free from elaboration is called exhausting the nature of phenomena. When the three realms appear within a line the size of a mustard seed, it is the radiation of appearance, and one will go to immeasurable Buddhafields. Accumulating merit, purifying obscurations, listening to the Dharma, etc., will come. Doing it that way is worthwhile. This is called ultimate yoga. It has the same meaning as grasping the vast sky with the palm of one's hand as mentioned above. In reality, one does not go to those Buddhafields, but it is the clarity of self-awareness. Chandrakirti said: "Because of being free from going and coming, like a dream." Third, the practice of continuous cultivation afterwards is: during the day, sowing appearances with a net, and at night, placing what is to be known into a vase. First, it is practiced through the four ways of substance and mixture. First, after being awakened by a sudden awakening, one meditates on oneself as the fully enlightened king as before. One performs outer ocean bathing and inner ocean bathing with visualization. One has the aspiration that all phenomena of samsara and nirvana are blessed by the mantra ཨེ་ཝཾ་མཱ་ཡཱ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), and one also recites it twenty-one times. Then, when wearing a hat, one visualizes the guru residing inseparably on the crown of one's head. When wearing clothes, one visualizes that the solid and stable is the vajra garment. For the belt, one visualizes it as vajra armor. For food, one visualizes it as...
Chinese
当我使用时，我观想自己仍然是金刚亥母，并在喉咙里生起“ཨེ་ཝཾ་མཱ་ཡཱ་”的咒语。我想供养所有的上师、本尊、佛、菩萨。所有的色都是色的天女，声音、气味、味道和触觉都是各自的天女，我想供养上师和本尊。有时，如果我检查这是否是中阴，现在的情况有什么不同？也有六种方法可以检查中阴。中阴的众生不会在一个地方停留很长时间，没有停留的根源。同样，身体没有阴影和脚印。无论快乐或痛苦，都不会持久。像梦一样，现象会改变。有可能从人变成狗。检查中阴和梦境非常重要。习气很容易净化。现在净化习气就像用火烧铁一样。它会回来的。梦就像用火烧木头一样。仍然有灰烬。中阴就像烧棉花一样。即使没有灰烬，也称为中阴报身佛土。业力非常强大。第二，通过四种混合的方式来体验它。混合显现和光明，混合概念和非概念，混合痛苦和快乐，混合多样性和无分别。第一，无论出现什么显现，都要看着空明心的自光，并保持在这种状态中。第二，无论产生什么概念，都要以将觉知放入眼睛的方式，将心专注于不动的眼球上。第三，无论出现什么样的痛苦，都要将心放在它的本质上，并将它与先前稍微吸入下气的身体没有感觉的快乐混合在一起。第四，因为在心的一瞬间，快乐、光明和非概念三者是无分别的，所以要断定轮回和涅槃的所有现象都不会超出它的范围，并保持正念的连续性。第二，晚上将所知放入瓶中，当快要入睡时，观想自己心脏的中央有一朵四瓣莲花。在那朵莲花的中央，观想一个黄色座垫，上面有一个金刚亥母，和以前一样。在每片花瓣上，观想“ཨེ་ཝྃ་མཱ་ཡཱ་”以光芒的形式存在，与入睡的时间相同。
English
When I use it, I visualize myself as the same old golden Heruka, and generate the mantra "E-VAM MA-YA" in my throat. I think of offering to all the lamas, yidams, Buddhas, and Bodhisattvas. All forms are the goddesses of form, and sounds, smells, tastes, and tactile sensations are all believed to be their respective goddesses. I think of offering to the lamas and yidams. Sometimes, if I examine whether this is the bardo or not, what is different from the current phenomenon? There are also six ways to examine the bardo. Bardo beings do not stay in one place for long; there is no root for staying. Similarly, the body does not have shadows or footprints. Whether it is happiness or suffering, it does not last long. Like a dream, the appearance changes. It is possible to go from being a human to being a dog. Examining the bardo and dreams is very important. It is easy to purify habitual patterns. Purifying habitual patterns now is like burning iron in a fire. It will come back. A dream is like burning wood in a fire. There are still ashes left. The bardo is like burning cotton. Even without ashes, it is called the Sambhogakaya pure land of the bardo. Karma is very powerful. Second, experiencing it through the four blending methods: blending appearance and clarity, blending conceptuality and non-conceptuality, blending suffering and happiness, blending diversity and non-duality. First, whatever appearance arises, look at the self-radiance of the empty and clear mind and remain in that state. Second, whatever concept arises, in the manner of putting awareness into the eyes, focus the mind on the unmoving eyeballs and remain there. Third, whatever form of suffering arises, place the mind on its essence and blend it with the happiness of not feeling the body, which is slightly drawing in the lower breath as before. Fourth, because happiness, clarity, and non-conceptuality are indivisible in a moment of mind, determine that all phenomena of samsara and nirvana do not go beyond its scope, and maintain the continuity of mindfulness. Second, at night, putting what is to be known into a vase: when you are about to go to sleep, visualize a four-petaled lotus in the center of your heart. In the center of that lotus, visualize a yellow cushion, and on top of it, a golden Heruka, as before. On each petal, visualize "E-VAM MA-YA" in the form of light, at the same time as falling asleep.
Chinese
我将打印的字以光芒的形式融入黑汝嘎。那也变成光芒的形式，在那之中睡眠和做梦等发生，业的联系就断绝了。第四，使解脱达到究竟的金刚句道上，钉入不动的四个橛：阿，以无生之义指示观看的方式；哈，以无阻断之义修习四印；霍，以不变之义钉入四个橛；唉，以多样之义显示心的安住之法。第一是，将显有轮回涅槃的一切法，决断为心性本初智慧的自显。譬如飞向水池的乌鸦。第二是，对于那样的法性，刹那也不散乱，譬如箭师。第三是，对于见、修、行、果四者，在不从观看散乱的同时，对于乐、苦、舍三种，不取不舍地行持，譬如孩童。第四是，庸常的意识、本具、清新、放松，无生故本具，从本初安住故庸常的意识，无有终结之处故清新，暂时和究竟的一切果都生起故放松，譬如水车。第三，将修行的结果衡量到顶点：那样在心中修持，瑜伽士的等持中分出三种体验：一缘如幻的体验，一味空性的体验，离戏如虚空的体验三种。第一是，以修行的力量，烟等空相无论显现多少，都能确信显现而无自性，之后也能引生定解，生起稳固的体验。第二是，之前的空相和业相的形相，从显现本身就远离一切戏论的相，空性而显现，显现而空性，显空一味的双运中显现。第三是，在一根黑色的毛发粗细的范围内，三有和三时的陈设和显现都显现，到达不可思议的佛刹，能够做听法等不可思议的积累和清净，像这样的叫做真实义的瑜伽士。
English
I merge the printed words into Heruka in the form of light. That also becomes the form of light, and within that, sleeping and dreaming occur, and the connection of karma is severed. Fourth, on the Vajra Word Path that brings liberation to its ultimate conclusion, four immovable pegs are hammered in: Ah, the way of seeing is pointed out through the meaning of unborn; Ha, the four mudras are meditated upon through the meaning of unceasing; Ho, the four pegs are hammered in through the meaning of unchanging; E, the way of settling the mind is shown through the meaning of manifold. The first is to ascertain that all phenomena of samsara and nirvana are the self-display of the mind itself, the primordial wisdom. For example, like a crow flying to a pond. The second is not to be distracted for even a moment from such a nature of reality, like an archer. The third is to practice without acceptance or rejection of pleasure, pain, and equanimity, while not being distracted from looking at the four: view, meditation, action, and result, like a child. The fourth is ordinary consciousness, inherent, fresh, and relaxed: inherent because unborn, ordinary consciousness because abiding from the beginning, fresh because there is no place of ending, relaxed because all temporary and ultimate results arise, like a water wheel. Third, measuring the result of meditation to the limit: Thus, by taking it to heart, the yogi's samadhi is divided into three experiences: the experience of single-pointedness like illusion, the experience of one taste of emptiness, and the experience of non-proliferation like the sky. The first is that by the power of meditation, whatever empty forms such as smoke appear, one can be certain that they appear without inherent existence, and afterwards, a stable experience of being able to induce definite understanding arises. The second is that the previous empty forms and the forms of karmic appearances are free from all signs of elaboration from the very appearance itself, appearing as emptiness, empty as appearing, appearing in the union of emptiness and one taste. The third is that within the extent of a black hair's breadth, the arrangements and appearances of the three realms and the three times appear, and one goes to immeasurable Buddhafields, and is able to do immeasurable accumulation and purification such as listening to the Dharma, such a one is called a yogi of ultimate meaning.
Chinese
，与撑开上面的广阔天空意义相同。像这样进入此道后，如果誓言和戒律没有损坏，最终也会在七世之内成佛。如《时轮摄略续》中所说：“如果进入此道之人死亡，那么他会在另一世获得（成就）。”以及它的注释中说：“七世终将成就，即使不具备精进，即使没有如实修习智慧，也是必然的。”如是说，就像鱼被铁钩钩住一样，智慧迅速生起，这是薄伽梵的承诺。 尊贵上师圣言之精华，口耳相传甘露之滴盈满智慧之瓶。 愿此增益有缘众生身力，结合智慧之力略书成文，夏玛巴恰察·曲吉扎巴所作。 由此产生的纯净善业，愿未曾为母的无边虚空众有情，皆能进入这殊胜金刚乘之道，于此生即证得金刚持果位！ 愿一切吉祥！结束。 第二部分是修法方面。 印度语：嘿汝嘎啦嘿汝嘎父母修法之论。 扎比哈惹萨达那。 藏语：嘿汝嘎现证王修法。 离二取戏论之边，离能取所取分别念之边。 顶礼嘿汝嘎！ 将生起次第和圆满次第双运的，现证王之修法宣说。 咕浪中央珍宝黄金铺设之上，日月莲花重叠之房屋。 宫殿之中，金刚座三角形交错六角，没有金刚，而是将此作为座。 上面，诶交错之上是法生三角形。 六角形文字，在中心等。 包括。 嗡。 佛 现证 嘿汝嘎。 一面二手身青黄色。 珍宝严饰。 瓦迪身上穿着蓝色裙子。 头发稍微向上竖起。 寂静的光彩中略带愤怒。 右手拿着金色九尖金刚杵。 左手拿着银色铃。 双足跏趺坐。 双手拥抱明妃 斯瓦斯德瓦扎。 明妃名为乐力，是菩萨母金刚。 具有与本尊