Chinese
。一旦认识到这一点，在所有念头生起、止息、肯定、否定、善念、恶念的时刻，仅仅是觉知、自明、安住于本然状态，无执的自性就会显现出赤裸的禅定。然后，以如不费力气的水流般的持续觉知来守护它。通过这些，所有显现和体验的法，都会被认识到超越了肯定、否定、取舍、希望、恐惧和执着。或者，为了代替这些后续的介绍，可以像彻却（khregs chod）原始状态保持（ye babs sor bzhag）的意义指导一样，施加两种方式：认识到觉性安住于自身，以及觉知无有生灭。这也是非常好的。当有缘者在相续中修持此义，上师给予介绍，从而断除了对甚深实相之义的怀疑，并且不间断地守护它，就能迅速获得稳固。对于那些没有生起禅修体验，只是停留在理解层面的人，即使给予介绍也如同徒劳无功。因此，再次努力修持，直到在各个观修次第中产生体验。随着证悟体验的生起，相应地给予介绍，这样就能逐渐掌握体验的要领。第四，无有断证之果的口诀是：关于果的自性，即是觉性空性的法身。因为是原始解脱，所以确信没有必要现在重新解脱。因为是自解脱，所以断定不依赖于其他的对治。因为是任运解脱，所以确信在解脱之上不需要断除和取舍。在保持觉性空性无痕的状态中，下定决心这就是本来圆满的大圆满。不做作，无有希望和恐惧，安住于自性之中。在安乐中，法性解脱，当下之觉性与原始本初的实相，在本然大状态中相遇。不勤作，不修饰，不矫揉造作，于庸常中放松。法身在本然大状态中不断增长，这就是本初任运大圆满的果。简而言之，下定决心自心即是佛，无有希望、恐惧、修饰，这就是自性觉知。停止能作所作、勤作和修饰的觉性，在原始解脱大状态中放松，这就是自性大圆满的实相。应当修习无为水流般的瑜伽。此为口耳相传的传承。
English
. Once this is recognized, in all moments of arising, ceasing, affirming, negating, good thoughts, and bad thoughts, simply by looking with awareness, self-luminosity, and abiding in the natural state, the ungrasping self-nature will manifest as naked meditation. Then, guard it with a continuous awareness like an effortless stream of water. Through these, all phenomena that appear and are experienced will be recognized as transcending affirmation, negation, acceptance, rejection, hope, fear, and clinging. Alternatively, to replace these subsequent introductions, one can apply two methods as in the meaning instruction of Trekchö (khregs chod) original state preservation (ye babs sor bzhag): recognizing that awareness abides in itself, and that awareness has no arising or ceasing. This is also very good. When a fortunate individual practices this meaning in their continuum, and the lama gives the introduction, thereby cutting off doubts about the meaning of the profound reality, and continuously guarding it without interruption, stability will be quickly attained. For those who have not generated meditative experience and only remain at the level of understanding, even if the introduction is given, it will be like shooting at a bird that has already flown away. Therefore, strive to practice again until experience arises in each stage of contemplation. As experiential realization arises, give the introduction accordingly, so that one can gradually grasp the essence of experience. Fourth, the instruction on the fruition of no abandonment or attainment is: Regarding the nature of the fruition, it is the Dharmakaya of awareness-emptiness. Because it is primordially liberated, have confidence that there is no need to liberate it anew now. Because it is self-liberated, determine that it does not depend on other antidotes. Because it is spontaneously liberated, be certain that there is no need to abandon or adopt anything on top of liberation. In the state of maintaining awareness-emptiness without trace, resolve that this is the Great Perfection that is originally so. Without fabrication, free from hope and fear, abide in self-nature. In ease, the Dharmata is liberated, and the present awareness meets the original, primordial reality in the great natural state. Without effort, without fabrication, without artificiality, relax in ordinariness. The Dharmakaya continuously increases in the great natural state, and this is the fruition of original, spontaneous Great Perfection. In short, resolve that one's own mind is the Buddha, without hope, fear, or fabrication, this is self-awareness. The awareness that has ceased activity, effort, and fabrication, relaxing in the great state of original liberation, this is the reality of the Great Perfection of self-nature. One should train in the yoga of the effortless stream. This is the oral transmission lineage.
Chinese
先前虽然只讲述了行持和果报二者总体的方面，但见解和禅修二者已经成了各自独特的要点，因此在这里行持和果报二者也与极密要点的定解相结合，是决断的后记，并且是无分别的虚空从云聚中产生的。这些是使心确定下来的诀窍，决断普息的引导次第的正行部分已经讲完了。第二，开示使觉性确定下来的诀窍，道超越的引导，有四部分：前行身语意三者的要点修习；依靠五要点而使显现直接在自身上生起；通过修习而开示四种显现的生起方式；以及讲述结尾的诀窍。第一部分有两点：区分轮回和涅槃；以及将三门的行为变成九重。第一点是：首先，为了在开始行持时没有障碍产生，应当进行守护，如果成就，则陈设会供朵玛，像如意宝海一样供养会供。向上师献上黄金曼扎，为了表示弟子们觉性没有遮蔽，身体赤裸，如果不适，则只脱掉上衣。上师面向东方站立，弟子们排成一列站立，双手合掌于心间，眼睛注视上师的心间。为了在显现的行持中没有障碍的魔障产生，以及为了使八识不散乱于对境，观想上师为身蓝色极度恐怖，头发竖立，咬牙切齿，舌头翻卷的形象。上师左手依靠在腰间，右手以忿怒印首先从东方开始指向各个方向，以观看的姿势驱逐魔障。从上师的心间发出蓝色吽字，通过具有网状的脉络传到弟子的头顶，观想身体变成蓝色吽字，让师徒所有人都念诵吽 迪日日。通过这样，首先在上师的各个部位观想清楚字，然后从那里发出而融入到弟子的各个部位，这样相信，在左脚底有绿色 ཡཾ་（藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思），在脐轮有红色 रཾ་（藏文，梵文天城体रं，梵文罗马拟音raṃ，汉语字面意思），在喉咙有灰色 ཁཾ་（藏文，梵文天城体खं，梵文罗马拟音khaṃ，汉语字面意思），在前额有蓝色 ཨེ་（藏文，梵文天城体ऐ，梵文罗马拟音ai，汉语字面意思），在腋窝有黄色 སུཾ་（藏文，梵文天城体सुं，梵文罗马拟音suṃ，汉语字面意思），在右膝盖有白色 ཧ་（藏文，梵文天城体ह，梵文罗马拟音ha，汉语字面意思），在右脚底有青黑色 ཕཊ་（藏文，梵文天城体फट्，梵文罗马拟音phaṭ，汉语字面意思），这样依次观想八个字，口中也念诵每个字，每次呼吸念诵二
English
Previously, although only the general aspects of conduct and result were explained, the views and meditation have become unique points in themselves. Therefore, here, the conduct and result are also combined with the certainty of the most secret point, which is the postscript of cutting through, and the non-conceptual sky arises from the cloud mass. These are the instructions for settling the mind, and the actual teaching sequence of the cutting through, which pacifies all elaborations, has been completed. Secondly, there are four parts to the teaching of the instructions for settling awareness, the instructions for the path of Tögal: the preliminary practice of training the key points of body, speech, and mind; relying on the five key points to bring forth direct manifestation; showing how the four visions arise through practice; and explaining the instructions for the final support. The first part has two points: distinguishing between samsara and nirvana; and transforming the activities of the three doors into ninefold. The first point is: First, in order to prevent obstacles from arising when starting the practice, protection should be done. If accomplished, arrange the tsok and torma, and offer the tsok offering like a wish-fulfilling ocean. Offer a golden mandala to the lama, and to show that the disciples' awareness is without obscuration, the body should be naked, or if uncomfortable, just remove the upper garment. The lama should stand facing east, and the disciples should stand in a row, with palms joined at the heart, eyes fixed on the lama's heart. In order to prevent obstacles from arising in the manifest practice, and to prevent the eight consciousnesses from scattering into objects, visualize the lama as a dark blue figure, extremely terrifying, with hair standing on end, gnashing teeth, and tongue curling. The lama rests his left hand on his hip, and with his right hand makes a threatening gesture, first pointing from the east to all directions, and dispels obstacles with a gaze. From the lama's heart, a blue Hūṃ (藏文，梵文天城体हुं，梵文罗马拟音hūṃ，汉语字面意思) radiates to the crown of the disciple's head through a network of channels. Visualize the body transforming into a dark blue Hūṃ (藏文，梵文天城体हुं，梵文罗马拟音hūṃ，汉语字面意思), and have all the teachers and students recite Hūṃ Diri Diri. Through this, first visualize the letters clearly in the respective places of the lama, and then imagine that they radiate from there and dissolve into the places of the disciples. Believe that there is a green Yaṃ (藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思) at the left sole, a red Raṃ (藏文，梵文天城体रं，梵文罗马拟音raṃ，汉语字面意思) at the navel, a gray Khaṃ (藏文，梵文天城体खं，梵文罗马拟音khaṃ，汉语字面意思) at the throat, a blue Ai (藏文，梵文天城体ऐ，梵文罗马拟音ai，汉语字面意思) at the forehead, a yellow Suṃ (藏文，梵文天城体सुं，梵文罗马拟音suṃ，汉语字面意思) at the armpit, a white Ha (藏文，梵文天城体ह，梵文罗马拟音ha，汉语字面意思) at the right knee, and a dark blue Phaṭ (藏文，梵文天城体फट्，梵文罗马拟音phaṭ，汉语字面意思) at the right sole. Visualize each of the eight letters in this way, and also recite each letter in the mouth, with each breath taking two
Chinese
念诵一次并守护。在噶玛心髓的仪轨中，为了守护，一同念诵二十一个啪（ཕཊ）。在大持明者的传统中，最后，观想从上师心间的吽（ཧཱུྃ）字放出吽（ཧཱུྃ）字，进入弟子的心间，吽（ཧཱུྃ）字充满全身，师徒一同念诵三次带有哈（ཧ་）音的响声。这里如果省略，即使没有完成会供，也没有冲突。这样用八个字进行守护后，实际区分轮回和涅槃是：如《现观庄严论》中所说：“若未分清轮回涅槃，三界身语意之系缚，不会断除故，应区分轮回涅槃。”这样说，众生的身语意三者的法性本来就是自性清净的，但暂时被错觉的执着所遮蔽，从无始以来直到现在，不断地在六道中轮回，六道各自的形态，语言的表达，心的思辨，痛苦的感受方式，经历了无数次，但都白白浪费了。现在还执着于未完成的业，那该怎么办呢？因此，现在要区分身语意三者的轮回和涅槃，从此断除在轮回中出生的根基，应该这样做。如果按照与轮回的业相一致的方式作为道路，就能认识到恶业的缺点，从而在未来从执着中解脱。正如密宗共同法中所说：“以分别念对治分别念，以有对治有。犹如水入耳，以他水引出。如是事物之分别念，亦应以分别念而清净。”就像这样。也就是去往坟墓或空旷的地方等寂静之处，向空行母和地神献祭食子，请求不要阻碍区分轮回和涅槃。现在为了众生的利益，区分轮回和涅槃，发愿从此不再退转轮回，地狱的寒热，饿鬼的饥渴，畜生的役使，人的生老病死，非天的争斗，天人的堕落等六道的行为方式，苦乐等身体的各自形态，语言
English
Recite once and protect. In the Karma Nyingtik tradition, to protect, recite twenty-one Phets (ཕཊ) together. In the tradition of the great Vidyadhara, at the end of that, visualize Hūṃ (ཧཱུྃ) emanating from the Hūṃ (ཧཱུྃ) in the guru's heart, entering the disciple's heart, and the Hūṃ (ཧཱུྃ) filling the whole body. The guru and disciple together recite three times with a Ha (ཧ་) sound. Here, if abbreviated, even if the tsok is not completed, there is no conflict. Having protected in this way with eight letters, the actual distinction between samsara and nirvana is: As it says in the Uttaratantra, "If samsara and nirvana are not distinguished, the bonds of body, speech, and mind in the three realms will not be severed, therefore, samsara and nirvana should be distinguished." Thus, the dharmata of beings' body, speech, and mind is primordially and naturally pure, but temporarily obscured by the clinging to delusion. From beginningless time until now, they have been continuously revolving in the six realms. The various forms of the six realms, the expressions of speech, the thoughts of the mind, the ways of experiencing suffering, have been experienced countless times, but all have gone in vain. Now, what to do since we are still attached to unfinished karma? Therefore, now we must distinguish between the samsara and nirvana of body, speech, and mind, and from now on, cut off the root of being born in samsara. How should we distinguish? By taking the appearances of samsaric karma as the path, we will realize the faults of bad karma and be liberated from clinging in the future. As it says in the common tantras, "By conceptual thought, purify conceptual thought, by existence, purify existence. Just as water enters the ear, it is drawn out by other water. Likewise, the conceptual thoughts of things should also be purified by conceptual thought." Like that. That is, go to a solitary place such as a charnel ground or an empty valley, offer torma to the dakinis and local deities, and request them not to obstruct the distinction between samsara and nirvana. Now, for the benefit of beings, distinguish between samsara and nirvana, and vow not to regress into samsara from now on. The hot and cold of hell, the hunger and thirst of pretas, the servitude of animals, the birth, old age, sickness, and death of humans, the fighting of asuras, the fall of gods, etc., the ways of acting in the six realms, happiness and suffering, etc., the various forms of the body, speech