English
Having attained Buddhahood with remainder, the three bodies are inseparable. The five lights of wisdom that know the nature are inseparable. Because compassion expands into activities, compassion is continuous. This is called a perfectly enlightened Buddha. It is also considered that Buddhahood is attained in the field of the Nirmāṇakāya of this life's nature. Second, Nirvāṇa with remainder is, as it is said, relying on the practice of primordial purity and spontaneous accomplishment is the way to obtain the qualities and fruits of the path. Thus, gradually traversing the qualities of the grounds and paths, placing the aggregates with obstacles as remainder, with the appearance of external and internal signs such as light, sound, earthquakes, body, and relics, attaining Buddhahood in the bardo is considered to be the attainment of perfect enlightenment. Secondly, no matter in which of the three ways of liberation Buddhahood is attained, the compassionate activity is, from the power of the two form bodies gathered by one's own continuum, for those who abide on the grounds of the Buddha's sons, and for the common disciples, showing various perfect Sambhogakāya, and limitless manifestations of Nirmāṇakāya according to the inclinations of each disciple. That is also, the intention of the inner clear body and wisdom being inseparable, without moving from the sphere of the three times unchanging Dharmadhātu, in the ten directions of the realms, accomplishing benefits with the Sambhogakāya and Nirmāṇakāya is like the moon in the sky appearing in a clear water vessel. Accomplishing benefits until samsara is empty is like a wish-fulfilling jewel and a wish-fulfilling tree, effortlessly spontaneously accomplishing and constantly unceasing. Thirdly, in the after-death guidance, it is said, in this most secret heart essence direct instruction, whoever touches it will be connected to actual Nirvāṇa. As it is said, if one practices this supreme secret instruction with one-pointedness, then those of the highest faculties can be liberated in one lifetime and one body, or the highest in three years, the intermediate in five years, and the lowest in seven years, this is what the lineage and the assembly of Vidyādharas have said in unison. Fifth, incidentally showing the key points of practical application, in two parts: establishing the general aspects of the instructions, explaining the classification of practical application. First, this Great Perfection tradition considers that there are three ways of establishing the instructions: establishing in the way of guidance, establishing in the way of recognition.
Chinese
以认识的方式来安立。对于客人，要安立驱逐和彻底清除。第一，任何一个前行先进行，然后以正行认识使之对后来的法产生信任。对于喜欢世俗琐事的人，要先学习引导三身的五大元素的声和义，然后进行正行认识。对于精进者，喜欢苦行，要先学习引导智慧的区分轮回和涅槃的行为，然后进行正行认识。对于懒惰者，喜欢思辨，要先学习引导身语意的前行，然后进行正行认识。以认识的方式来安立，对于一些业缘成熟的人，就像从颈部抓住麦穗一样，在灌顶之后进行认识，然后进行修持。也就是说，要仅仅展示切断和顿超的意义，并且在其后关联上，依靠象征法界的镜子，象征智慧的孔雀翎，象征双运的珊瑚等，进行二十一种认识，并通过五组五种方式来安立。第三，对于末世临终之人，就像路上的客人一样。对于死亡的痛苦，就像巨大的痛苦一样。如果不认识其业力显现的各种显现方式，就会有变成敌人的巢穴；如果认识，就会有变成朋友的巢穴。因此，据说要在临终之时安立彻底清除的认识。后面的两种都包含在第一部分中。第二，实践的分类和总结：如果想要引导圆满次第完全成熟，从一座的前行开始，进行七种前行修心，共同和特殊的积累资粮，然后是不离贪欲的风和有贪欲的明点的瑜伽，特殊的非共同前行，以及关于原始清净的引导和目标。从区分轮回和涅槃开始，直到顿超的口诀，学习三身的坐姿，夜晚三座中将智慧压入要害的口诀，努力掌握梦境的控制、训练、增长和转变的次第，通过在相续中体验每一个，直到产生证悟，并安住于适当的行为中，从而在原始解脱之地获得。
English
It is established in the manner of recognition. For guests, it is to establish expulsion and thorough cleansing. First, whichever of the three preliminaries goes first, then the actual recognition makes one trust the subsequent Dharma. For those who like worldly affairs, one should first study the sound and meaning of the elements that lead the three bodies, and then proceed with the actual recognition. For the diligent, who like asceticism, one should first study the conduct of distinguishing samsara and nirvana that leads wisdom, and then proceed with the actual recognition. For the lazy, who like speculation, one should first study the preliminaries of body, speech, and mind that lead the mind, and then proceed with the actual recognition. To establish in the manner of recognition is to, for some whose karmic connections are awakened, like holding an ear of grain from the neck, recognize after empowerment and then practice. That is, one should only show the meaning of cutting through and direct crossing, and in connection with that, rely on the mirror symbolizing the dharmadhatu, the peacock feather symbolizing wisdom, the coral symbolizing union, etc., to perform twenty-one recognitions, and establish through five sets of five ways. Third, for the dying person at the end of time, it is like a guest on the road. For the suffering of death, it is like great suffering. If one does not recognize the various ways in which karmic appearances manifest, there will be a nest of enemies; if one recognizes them, there will be a nest of friends. Therefore, it is said that at the time of death, one should establish the recognition of thorough cleansing. The latter two are included in the first section. Second, the classification and summary of practice: If one wants to lead the complete completion stage to full maturation, starting from the preliminary of a session, perform the seven preliminary mind trainings, the common and special accumulations of merit, then the yoga of wind without attachment and bindu with attachment, the special uncommon preliminary, and the instructions and targets of original purity. Starting from distinguishing samsara and nirvana, up to the pith instructions of direct crossing, learning the postures of the three bodies, the pith instructions of pressing wisdom into the vital points in the three sessions of the night, striving to master the stages of controlling, training, increasing, and transforming dreams, experiencing each one in the continuum until enlightenment arises, and abiding in appropriate conduct, thereby attaining the original place of liberation.
Chinese
无疑是真实的。此外，如果已经通过其他圆满次第修习过相续的补特伽罗想要进入此道的正行，那么从七支修心法如何适合开始，到不共前行忆念断除五大之瑜伽，以及从三门的前行开始，可以直接进入切琼。对于年老等无法控制脉气，或者无法产生其果的人，即使进行气脉瑜伽，也不会有破损。对于如根门不清晰等不适合妥噶的人，切却本身非常容易传授。如果切却没有很好地事先进行，那么绝不能传授单独的妥噶。一般来说，切却是不费力气自然解脱之道，是不依赖光明之显现而修习赤裸觉性，是懒惰者不修也能成佛和根器敏锐者的要诀。妥噶是费力气解脱之道，是依赖光明之显现，精进者在今生就能净化为有质碍的光身而成佛。无论广略的传授方式如何，此派的灌顶都必须事先进行，即使无法修习其他积资净障，上师次第和成就海也显得非常重要。对于专门修习此法的人来说，重要的是，上师、本尊、空行的修法如意宝三部之念修，以及提升验相的窍诀文甘露王等也应作为辅助。总之，上等者一生，中等者中阴，下等者不可能不解脱于自性化身刹土的甚深法，遇到如此原始怙主的精髓，不要懈怠，尽力修持，一心精进，则二利自然成办，无疑是真实的。无上光明金刚藏之道，具足四解脱九乘之究竟，其精华乃是于净土大海中，仅仅是名称也稀有的精髓如意宝。四种仪轨之殊胜，无垢友的精髓母子口诀水流三，融为一体乃是智者成就者们之妙法，其传授方式。
English
It is undoubtedly true. Furthermore, if a person who has already trained their continuum through other completion stages wishes to enter the actual practice of this path, then from how the seven mind training practices are suitable, to the uncommon preliminaries of the yoga of cutting off the continuum of mindfulness and the five elements, and starting from the preliminaries of the three doors, it is sufficient to directly enter Trekchö. For those who are old or unable to control the channels and energies, or who cannot produce its fruit, even if the yoga of energy channels is practiced, it will not become a fault. For those who are not suitable for Tögal, such as those whose sense faculties are not clear, Trekchö alone is very easy to teach. If Trekchö has not been properly practiced beforehand, then Tögal alone should never be taught. In general, Trekchö is the path of effortless self-liberation, which does not rely on the appearance of luminosity but cultivates naked awareness, and is the key to lazy people attaining Buddhahood without meditation and to those with sharp faculties. Tögal is the path of liberation with effort, which relies on the appearance of luminosity, and diligent practitioners can purify into a tangible light body in this very life and attain Buddhahood. Regardless of the extensive or concise method of instruction, the empowerments of this tradition must be performed beforehand, and even if other accumulations and purifications cannot be practiced, the lineage of the Guru and the ocean of accomplishments are very important. For those who specifically practice this, it is important to rely on the sadhanas of the Guru, Yidam, and Dakini, such as the Wish-Fulfilling Jewel Three Sections of meditation and recitation, and the key instructions for enhancing experiences, such as the King of Ambrosia, as aids. In short, the profound Dharma of the primordial protector, which ensures that the best will be liberated in one lifetime, the intermediate in the bardo, and the lowest will inevitably be liberated in the realm of the Nirmāṇakāya, is such that when encountering this essence, one should not be complacent but strive to practice it to the best of one's ability, diligently, so that both aims will be spontaneously accomplished, undoubtedly true. The path of the unsurpassed luminous Vajra Essence, the ultimate of the nine vehicles with four liberations, its essence is in the ocean of pure lands, the wish-fulfilling jewel of essence, rare even in name. The supreme of the four traditions, Vimalamitra's essence, the mother and son oral tradition, the three rivers of teachings, united are the excellent Dharma of all wise and accomplished ones, its method of instruction.
Chinese
聚集了精华。甚深坚固的金刚处难以证悟。护法永不懈怠，即使我未陷入自见迷途，因遍主上师的恩准而书写。即使以上师的妙语为证，然因智慧浅薄，禅修力弱，若有错谬，祈请三根本护法，立即消除一切暂时和究竟的障碍，赐予清净。无垢善知识，实乃智者之顶饰，第二龙钦巴，金刚光荣的口传甘露，不被污浊所染，有缘者应视为滋养。愿从殊胜无垢之处，光明照耀，一切显现之迷乱皆得清净，如虚空般遍布的无量有情，于原始解脱处，现证菩提。愿此正法如日月般普及，如珍宝般满足众生愿望，如河流般永不断绝，成办原始怙主的利生事业。如是，此乃心髓母子传承合一的引导文。全知原始怙主金刚光荣尊前，蒙赐成熟解脱之恩时，以此方式行持为宜，蒙受如是之教言恩准。此后，为便于此修行地之实修者，虽向至尊上师祈请，然再次蒙受特别恩准。嘉察慈怙主泰锡度之属下，名号莲花自在事业成办者，以敏令杰尊仁波切之引导文为根本，汇集了心髓母子实际金刚语之简要部分，并以金刚长寿宝之口传和噶玛心髓之部分要点加以修饰。于吉祥八蚌寂静处，普贤大乐光明洲，在胜者转法轮之吉祥日撰写，愿对教法和众生带来广大利益。善妙增上！萨尔瓦达芒嘎拉姆！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！
English
Gathered the essence. The profound and solid Vajra place is difficult to realize. The Dharma protectors never slacken, even if I have not fallen into the deluded path of self-view, I write because of the permission of the all-pervading master. Even if I cite the good words of the predecessors as evidence, because of my shallow wisdom and weak meditation power, if there are any mistakes, I pray to the Three Roots and Dharma Protectors to immediately eliminate all temporary and ultimate obstacles and grant purification. The immaculate spiritual friend is truly the crown ornament of the wise, the second Longchenpa, the nectar of the oral instructions of Vajra Glory, not defiled by turbidity, should be regarded as nourishment by the fortunate ones. May from the excellent and immaculate place, light shine forth, all the delusions of appearances be purified, and all sentient beings as vast as the sky, realize enlightenment in the original liberation. May this Dharma spread like the sun and moon, fulfill the wishes of beings like a jewel, never cease like a river, and accomplish the deeds of the original protector. Thus, this is a unified guide to the Heart Essence Mother and Son lineage. When the All-Knowing Original Protector Vajra Glory bestowed the grace of ripening and liberation, he instructed that it should be practiced in this way, and received such permission. Later, for the convenience of the practitioners in this practice site, although I prayed to the venerable Lama, I received special permission again. Padma Garwang Trinley Drodul Tsal, a subject of Jamyang Tai Situ, took the guide of Minling Jetsun Rinpoche as the basis, compiled the concise parts of the actual Vajra words of the Heart Essence Mother and Son, and embellished them with the oral instructions of Vajra Longevity Jewel and some key points of Karma Heart Essence. Written on the auspicious day when the Victorious One turned the wheel of Dharma in the auspicious Palpung hermitage, Samantabhadra Great Bliss Light Island, may it bring great benefit to the teachings and beings. May goodness and auspiciousness increase! Sarva Da Mangalam! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)!