English
Regarding the way of abiding, etc., generate a clear appearance and repetition of "A" in the heart. With eyes fixed on space, reciting "Ha" three times, from within the opened lotus of the heart, the "A" shoots like a rainbow into the Brahma aperture. Focusing the mind on the space about the length of a bow, practice holding the breath slightly. Thus, a good samadhi free from any conceptualization will arise. If awareness is scattered and agitated, the "A" becomes redder, focus the mind on it abiding in the heart. With eyes half-closed, look slightly downward and meditate. If drowsy, meditate as before, thus wisdom free from drowsiness and agitation, non-conceptual, will arise like a stream of water. In this way, practicing in the order of three sessions at night, a good samadhi of bliss, clarity, and non-conceptualization will arise, and siddhis such as clairvoyance will be accomplished. Free from effort, one will quickly be liberated in the realm of Kuntuzangpo. These are the words of the Omniscient Dharma Lord. Like this, in all occasions of meditation, day and night, because leisure is difficult to obtain, strive not to waste leisure; because knowing that life is impermanent, do not think there is time to practice; because knowing that samsara is suffering, feel aversion to evil; because all phenomena are without essence, have no real attachment to anything; because nirvana is supreme bliss, cultivate peaceful bodhi; because mantra is accomplished through skillful means, train in various paths; because the Great Vehicle relies on compassion, possess the mind of enlightenment for the sake of others; because blessings rely on devotion, see the lama as the actual Buddha; because everything depends on one's own mind, train in impartial pure perception; because samsara arises from delusion, cut the root of grasping and clinging; because happiness and suffering arise from previous karma, adopt and abandon virtue and vice; because samsara and nirvana arise from awareness, recognize the essence of awareness itself. Taming one's own continuum through these twelve key points is a very important instruction, so contemplate it from the depths of your heart. Thus it is said. Secondly, regarding supplementary explanations: the purpose of the above visualization and the necessity of meditation, as well as the meaning, signs of body experience and awareness experience, removing obstacles and releasing, from the arising order of experience to the methods of recognition, are all recorded on copper plates.
Chinese
等根本口诀，以及这些的意义解释，也要像拿着《谛克·如意宝》的经函一样，以取舍的方式来理解。特别是，因为身体是修习的基础，所以要消除疾病和邪魔的障碍，如同甘露的树木。因为显现的关键是眼睛，所以要用消除障碍的明灯来照亮它。因为觉性心是修习的根本，所以要依靠那些无垢的智慧，而不仅仅是停留在言辞上。对于生起次第和圆满次第两者都重要的，是虚空三重的教导：外虚空，无云的湛蓝天空，是不造作、无尘的虚空。内虚空，是秘密的命脉中脉，即从金海之日产生的卡德舍布、远射水灯相连。遍布这两者的是秘密虚空，即心间的不坏明点。那也不是具有聚集了三种不净部分的，而是清净的不坏，光明自性，本体、自性、大悲三者的本体，一切相。也就是，第一个虚空的例子是无尘的镜子。第二个的例子是箭杆的眼睛。第三个的例子是如吉达嘎宝石。总的来说，被称为中脉的东西，实际上可以用眼识抓住，并赋予中脉的名称，那就是现在位于身体上，靠近脊椎背面的被称为命脉的东西，它是产生能取所取轮回的。这里，要放在内虚空中的中脉，是超越眼识对境的，具有五种清净元素的脉，位于脉身者们的心间中央。从那分离出的两个分支刺入眼睛，前一个名为金海之日，后一个名为远射水灯。这些是所依、能遍的虚空或中脉。其自性极其清净，大清净元素的脉也安住在两者的自性中。也包含在那些之中，名称的术语也一起使用。两者都是内虚空。秘密虚空是具有五种清净元素的明点。其法性是自性光明的，本体、自性、大悲三者的本体，一切相，那是所依或能遍。如此了解之后，外
English
and so on, along with the root instructions, and the explanations of their meanings, should also be understood by holding the text of "Tik Yizhin Norbu" in the manner of acceptance and rejection. In particular, because the body is the basis for practice, one must eliminate the obstacles of diseases and evil spirits, like a tree of nectar. Because the key to manifestation is the eye, one must illuminate it with a lamp that dispels obstacles. Because awareness-mind is the root of practice, one must rely on those stainless wisdoms, not just remain in words. What is important for both the generation stage and the completion stage is the teaching of the threefold sky: the outer sky, the cloudless blue sky, is the unconditioned, dust-free sky. The inner sky is the secret central channel, namely the Kati Sheb connected to the Gyangzhag water lamp, which arises from the Golden Sea Sun. Pervading both of these is the secret sky, the indestructible bindu in the heart. That is not something with a part that combines three impurities, but rather the pure, indestructible, luminous nature, the essence of the three: essence, nature, and compassion, all aspects. That is, the example of the first sky is a dust-free mirror. The example of the second is the eye of an arrow shaft. The example of the third is like a Ketaka gem. In general, what is called the central channel is something that can actually be grasped by eye consciousness, and the term central channel is applied to it, which is currently located on the body, near the spine on the back, and is known as the life force, which generates grasping and the cycle of existence. Here, the central channel to be placed in the inner sky is beyond the scope of eye consciousness, the channel with five pure elements, located in the center of the heart of those with channel bodies. The two branches that separate from that pierce the eyes, the former is called the Golden Sea Sun, and the latter is called the Gyangzhag Water Lamp. These are the dependent, pervasive sky or central channel. Its nature is extremely pure, and the channel of great purity also dwells in the nature of both. It is also included in those, and the terminology of the names is also used together. Both are the inner sky. The secret sky is the bindu with five pure elements. Its Dharma nature is naturally luminous, the essence of the three: essence, nature, and compassion, all aspects, that is the dependent or pervasive. Having understood in this way, the outer
Chinese
与天空极其晴朗的状态相关联，将内在的天空交付出去。如此这般交付秘密的天空，无分别的智慧便会毫不费力地在相续中显现。依靠黑暗房间的修行等，应当从光明智慧轮中了解。 遣除障碍、增益、修行的后续行为简略，全知法王说： 应当了知显现的一切如幻如装饰，从而从贪嗔和烦恼中解脱。对于否定和肯定，显现为心之嬉戏的一切，断定为无基无根，不作执着和取舍。在我的我执未消融于法界之前，修持甚深口诀，并对因果之业心怀谨慎。行持清净显现和虔诚，并使自心无有缺失。守护誓言和戒律，独自居住于寂静处。断除散乱和喧嚣，不依赖不必要的相续。行持无贪无执，并将无执作为道。恒常思维死亡，并点燃不懈怠的精进。日夜以善度日，并放下今生的事务。恒常依止上师，并以虔诚祈祷。将无所依作为道，并安住于无为的状态。断除自他二执，并斩断希望和恐惧的根源。将逆缘转化为道，并将一切显现视为上师。知晓一切皆为自显现，从而舍弃我执和执着。由于一切皆无实义，故而修持无实之瑜伽。知晓本初空性和当下空性，自显现便会自然显现。应当以如是之方便和行为度过日日夜夜。在心识漂向外境之时，修习觉性的力量，并在寂静处精进修持。在有否定、肯定和执着之时，行持善恶取舍，并修习二无自性之义。在任何事物都未显现为助伴之时，转变口诀的侧重，并观察觉性之义。在生死的恐惧产生之时，修学生灭无生之义，如此内外一切皆显现为法性之时，便安住于无修如水流般的瑜伽之中。将如是教诲奉为心之甘露。 此外，在此引导方法中，极为重要的是辨别心与觉性的窍诀，也应当从彻却的后文《无垢虚空》等中领悟。
English
Associated with any posture in which the sky is extremely clear, entrust the inner sky. By entrusting the secret sky in this way, non-conceptual wisdom will effortlessly arise in the continuum. Practices such as relying on a dark room should be understood from the Wheel of Luminous Wisdom. A concise summary of the subsequent conduct of dispelling obstacles, enhancing, and practicing, as said by the Omniscient Dharma Lord: One should know that whatever appears is like an illusion and an ornament, thereby liberating oneself from attachment, aversion, and afflictions. For negation and affirmation, whatever arises as the play of the mind, determine it to be without basis or root, and do not engage in clinging or acceptance and rejection. Until self-grasping subsides into the expanse, meditate on profound instructions and be cautious of the actions of cause and effect. Engage in pure appearances and devotion, and ensure that one's own mind is without fault. Uphold vows and commitments, and dwell alone in solitude. Abandon distractions and busyness, and do not rely on unnecessary continuums. Act without attachment or clinging, and cultivate non-grasping as the path. Constantly contemplate death, and ignite unwavering diligence. Spend days and nights virtuously, and relinquish the activities of this life. Always rely on the lama, and offer prayers with devotion. Carry the unattached as the path, and abide in a state of non-action. Abandon grasping at self and other, and sever the root of hope and fear. Transform adverse conditions into the path, and view whatever appears as the lama. Knowing that all is one's own appearance, abandon self-grasping and clinging. Since nothing has any essence, practice the yoga of unreality. Knowing primordial emptiness and present emptiness, one's own appearance will naturally arise. One should spend days and nights with such methods and conduct. When the mind wanders to external objects, train the power of awareness and diligently practice in solitude. When there is negation, affirmation, and clinging, engage in accepting and rejecting good and bad, and train in the meaning of non-duality. When nothing appears as a companion, shift the emphasis of the instructions and observe the meaning of awareness. When the fear of birth and death arises, train in the meaning of non-arising and non-ceasing, so that when everything inside and outside appears as the nature of reality, one abides in the yoga of the continuous stream of non-meditation. One should hold such teachings as the nectar of the heart. Furthermore, in this method of guidance, it is extremely important to distinguish the key instructions of mind and awareness, which should also be understood from the later writings of Trekchö, such as "Immaculate Sky."
Chinese
解脱中阴引导有三：本体、分类、各自的行持。第一，从基位本净之外显现的一切都是中阴的阶段。基显现为智慧的显现分是清净法性中阴，错乱显现被六道所摄的一切法都是不清净错乱的中阴。那也是从界本净中生起，在显现的基位没有圆满之间的心识连同习气都是中阴。第二有四种：生位或者自性中阴、临终中阴、法性中阴、有中阴。第一，从在母胎中成胎到被死魔侵袭为止。第二，趋向死亡到内气断绝为止。第三，内气断绝到光明景象生起，任运成就的景象融入为止。第四，任运成就的景象融入到后世的生缘成就为止。第三，用比喻和意义两种方式来阐释四种中阴。第一，生处中阴断除增益，如鸟儿归巢一般，意义是依靠殊胜上师，通过闻思断除他对所教导的口诀的增益，通过修习，对如实的事物，在体验觉性上断除增益，从而圆满了有学的四道和十地的功德，现前无学的果位。第二，临终中阴进行明观，如妙龄少女照镜子一般，意义是以前修习的口诀在此刻明观于心。如何明观呢？对与死亡光明相应的融入次第，口诀的要点在心中明观，眼睛注视光明景象，觉性安住在空明之中，这样现在的光明如同送行者，中阴的光明如同迎接者，二者如同十五的太阳落山和月亮升起同时一般获得解脱。那也是在《日月和合经》中说：地融入地的时候，身体沉重不摄取食物，站立和行走的力量全部耗尽。水融入水的时候，口水鼻涕流淌。同样火融入火的时候，口鼻都非常干燥，身体的热量从末端散失。同样风融入风的时候，气息