Chinese
到达，并通过其他秘密真言的口诀引导到道路上，将人分为有贪欲和无贪欲两种，学习脉、气和明点。像这样，一旦确定了脉气的暖相，就通过断念口诀使觉性从显现中返回。像这样，从五大中返回后，通过开启隐藏之眼的口诀，观察行为、禅修、见地和果位的安住方式。以及，详细阐述了行为等四种循环的诀窍的引导方式，并将甚深心滴如意宝根本的章节结合起来，归纳为三个要点：将道路禅修的容器转变为堪能，讲述前行引导；确立正行心识，讲述光明心髓的意义引导；讲述后行四要点，以法性之轮进行水流相续瑜伽的方式。第一部分有五点：讲述甚深道禅修不可或缺的座间前行；以秘密心滴的特点，通过七种修心奠定道路的基础；通过四种共同前行，净化自相续；通过秘密真言共同的方便道，以气明点调伏身心；通过断念口诀，使五大返回自位。第一，座间前行是：在寂静处，于舒适的坐垫上，以毗卢七法端正身姿。也就是说，从引导次第禅修开始，无论总的还是个别的身姿要领，都要在适当的时候采取，绝不能像平时那样躺卧或弯腰等。原因是身体就像城市，脉道就像街道，气就像马，明识就像跛子，如果束缚了行动，就像堵住了街道的门，人和马都无法进入而无法行走一样。例如，蛇虽然有肢体，但不蜷曲就不会显现一样，不调伏身体，心就不会安住，因此，通过将缘起安排在身体上，证悟就会在心中显现，前辈们将此作为甚深口诀的第一步。然后，在第一座间，通过九次呼气法清除，其余的则三次清除。也就是，首先，从左鼻孔小、中、大三次，然后从右鼻孔三次，两者一起小、中、大三次。
English
Arriving, and being led onto the path by the instructions of other secret mantras, dividing people into those with and without attachment, one should learn about channels, winds, and bindus. Like this, once the signs of warmth in the channels and winds are established, one should reverse awareness from its arising through the instruction of cutting off thoughts. Like this, after reversing from the five elements, one should observe the way of abiding in conduct, meditation, view, and fruition through the instruction of opening the hidden eye. And, the way of guiding the instructions of the four cycles of conduct, etc., is extensively taught, and the essential sections of the root text of the Yangtik Yizhin Norbu are combined, summarized into three points: teaching the preliminary guidance to make the vessel suitable for practicing the path; teaching the essential guidance of the heart essence of clear light, establishing the main practice of mind and awareness; teaching the way of practicing the yoga of the continuous stream of water with the four key points of the subsequent nature of reality. The first part has five points: teaching the session preliminary, which is indispensable for the profound path of meditation; establishing the foundation of the path with the seven mind trainings, which are the characteristics of the secret heart drop; purifying the continuum with the four common preliminaries; taming the body and mind with the common methods of secret mantra, the channels and bindus; and making the five elements rise in their own place with the instruction of cutting off thoughts. First, the session preliminary is: in a secluded place, on a comfortable cushion, straighten the body posture with the seven aspects of Vairochana. That is to say, from the beginning of the guided stages of meditation, one should adopt the general and specific bodily postures as appropriate, and one should never sit in a casual manner such as lying down or bending over. The reason for this is that the body is like a city, the channel paths are like streets, the wind is like a horse, and the consciousness is like a lame person, so if the action is bound, it is like blocking the gate of the street, so the person and the horse cannot enter and cannot walk. For example, just as a snake has limbs but does not appear unless it is coiled, if the body is not tamed, the mind will not abide, so by arranging the interdependence on the body, realization will arise in the mind, and the former ones made this the first step of the profound instruction. Then, in the first session, clear the nine rounds of breath, and clear the lower ones in three rounds. That is, first, from the left nostril, small, medium, and large three times, then from the right three times, both together small, medium, and large three times.
Chinese
结束。 第二是，从左、右、中各排除一次。那时，自己和他人的所有众生从无始以来积累的罪障、障碍和违缘全部聚集，与鼻孔的气一起，向外嗖嗖地发出声音，心想身体内部就像被清洗了一样变得清净。这就像为了倒入好的精华，事先清洗容器一样。然后，为了虚空般的所有众生的利益，心想修持这甚深的大圆满窍诀，首先发出强烈的意乐。之后，念诵： “具德根本上师仁波切， 祈请安住于我顶 পদ্মের（藏文，梵文天城体，padma，梵文罗马拟音，padma，汉语字面意思：莲花）座上， 以大恩德垂念我， 祈赐身语意之成就。” 这样念诵后，观想在自己的头顶上，莲花和日月座上，本体是恩重如山的根本上师，形象是吉祥金刚萨埵，具有圆满的相好，以丝绸和珍宝装饰，双手持金刚铃，双足跏趺坐。然后口中念诵： “三世诸佛的本体，上师仁波切垂念，祈请加持我的相续成熟解脱。” 仅仅这样念诵，或者最后念诵： “祈请加持甚深道的特殊证悟在相续中生起，祈请加持今生迅速获得大手印殊胜成就。” 对于想要的意义，从内心深处恳切祈祷。这样祈祷后，从上师右脚的大拇指流出白色甘露，从自己的梵穴进入，充满整个身体，生起大乐的智慧。最后，上师化为光融入自己，心想相续被加持，安住于无执的觉性中。对此，持明者策旺诺布的口传中说，观想上师为根本普贤王如来的形象，在前方虚空中蓝色明点的中央，祈祷后，观想吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）变成深蓝色，来到将要讲解的金刚脐中。虽然全知麦彭仁波切的讲义中没有直接开示，但如金刚道引导中所说，在所有的座间都这样修持，因此这里也作为实践。
English
End. The second is to exhale once from the left, right, and center. At that time, all the accumulated sins, obscurations, obstacles, and unfavorable conditions of all sentient beings, self and others, from beginningless time, gather together and, along with the air from the nostrils, rush out with a whooshing sound. Think that the inside of the body has become purified as if it had been washed out. This is like washing out a container beforehand in order to pour in good essence. Then, for the sake of all sentient beings as vast as space, think of practicing this profound instruction of the Great Perfection, and first generate a strong intention. After that, recite: "Glorious and precious root lama, Please reside on the lotus seat on my crown, With great kindness, hold me, Please grant the accomplishments of body, speech, and mind." After reciting this, visualize on your crown a lotus and moon seat, on which the essence is the kind root lama, in the form of glorious Vajrasattva, with perfect marks and signs, adorned with silk and jewels, holding a vajra and bell in his two hands, and sitting in the vajra posture. Then, verbally recite: "Essence of all Buddhas of the three times, precious lama, please be mindful. Please bless my being to ripen and liberate." Just recite this, or at the end recite: "Please bless the special realization of the profound path to arise in my being. Please bless me to quickly attain the supreme accomplishment of Mahamudra in this very life." For the meaning you desire, pray earnestly from the depths of your heart. After praying in this way, a stream of white nectar flows from the right toe of the lama, enters through your Brahma aperture, fills your entire body, and generates the wisdom of great bliss. Finally, the lama dissolves into light and merges into you. Think that your being has been blessed and rest in non-grasping awareness. On this, in the oral tradition of Rigdzin Tshewang Norbu, it is said that one should visualize the lama as the form of the primordial Samantabhadra in the center of a blue thigle in the space in front, and after praying, visualize the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) becoming dark blue and coming to the vajra navel that will be explained. Although this is not directly shown in the commentary of Kunken, as it is said in the Vajra Path Instructions, one should practice in this way during all session breaks, and therefore it is practiced here.
Chinese
据说，正如指示的那样，观想上师本身或金刚萨埵，自生足也同样引用了它。无论如何，在那之后，如果观想自己为蓝色三尖金刚，由于做了金刚的坐姿，就有了无障碍的缘起，并且会变成殊胜的究竟守护轮。第二，秘密心滴的特点是用七种修心来奠定道路的基础。在铜书里说：唉呀唉呀！种姓之子们谛听！对于那些心智不专注于明觉显现、根器迟钝、福薄之人，或许会有人不相信这些。为了让这些人能够见到明觉，应该修习这些。在没有干扰的情况下，放下内外事务，舍弃禅定的崩坏，首先要修心。如是等等广说，这里有七种：无常、暂时和长久的安乐、众多因缘、所作无义、佛陀的功德、上师的口诀、依靠不分别来修心。第一，通过思考无常来修心：外在的季节和四季的变化，日夜刹那不停的无常，内在四大组成的身体，变化如水泡堆积，迅速坏灭且无有实义，也是无常，秘密是父母亲友的死亡也是无常，自己也会有那样的情况何时到来呢？即使是今天明天，也没有不死的把握。想着今晚死还是明早死，心中片刻也不要散乱地思考。看到其他众生也要想，这些都无法逃脱死亡。想着何时会死来修习。因此，一切有为法都是无常的自性。看到无常的例子而变得意志消沉，就是修成的标准。这样修习，就有从轮回中转变心意的必要。为了阐明这一点：外在的日夜四季的变化，内在的身体、秘密的亲友等等，有为法都是无常的，迅速坏灭，没有实义，如同水泡。这样念诵和修习。第二，思考暂时的安乐和长久的安乐来修心。
English
It is said that, as instructed, one should visualize either the Lama himself or Vajrasattva. Similarly, Rangjung Zhap also quoted it. In any case, after that, if one visualizes oneself as a blue three-pointed vajra, by assuming the vajra posture, there will be an unhindered interdependence, and it will become the supreme ultimate protection wheel. Secondly, the characteristic of the Secret Heart Drop is to establish the foundation of the path with the seven mind trainings. In the Copper Letter it says: Alas, alas! Listen, sons of lineage! For those whose minds do not focus on the manifest appearance of awareness, who are dull-witted and of weak fortune, some may not believe in this. In order for these people to see awareness, they should practice these. In the absence of obstacles, abandon external and internal affairs, abandon the destruction of meditation, and first train the mind. As it is extensively said, there are seven here: impermanence, temporary and lasting happiness, many causes, actions without meaning, the qualities of the Buddha, the Guru's instructions, and training the mind by relying on non-conceptualization. First, training the mind by contemplating impermanence: the external changes of seasons and the four seasons, the impermanence of day and night in an instant, the internal body composed of the four elements, changing like a pile of water bubbles, quickly decaying and without essence, is also impermanent, the secret is that the death of parents and relatives is also impermanent, and when will such a situation come to oneself? Even today or tomorrow, there is no certainty of not dying. Thinking whether one will die tonight or tomorrow morning, one should contemplate without distraction for even a moment. Seeing other sentient beings, one should also think that all of these cannot escape death. Meditating on when one will die. Therefore, all conditioned phenomena are of the nature of impermanence. Seeing examples of impermanence and becoming discouraged is the measure of accomplishment. By meditating in this way, there is a need to turn the mind away from samsara. To clarify this: the external changes of day and night and the four seasons, the internal body, secret relatives, etc., conditioned phenomena are impermanent, quickly decaying, without essence, like water bubbles. Thus, recite and meditate. Second, training the mind by contemplating temporary happiness and lasting happiness.
Chinese
不善业产生所有恶趣和痛苦，善业产生所有善趣和安乐。轮回高低的自性，犹如水车的旋转，迁变且不能恒常，这真是太糟糕了。没有进入轮回的殊胜方法，除了解脱的菩提之外，不能信任且是欺骗，这真是太稀奇了。如果进入解脱道，立即获得善趣的安乐和好的功德，如同佛子菩萨们一样。长久的安乐，成就无上的菩提，如同诸佛一样。因此，要发心成就暂时和究竟的圆满安乐。因此，如果没有进入解脱道，即使行善而转生善趣，最终仍然会轮回恶趣。所有所作所为都成为痛苦之因，从内心深处产生这种想法，是习惯的程度。因此，必须从轮回的痛苦中生起厌离心，内心生起强烈的厌倦感。为了阐明这一点：善恶之果使六道众生轮回。轮回的安乐财富如同有毒的食物。表面上是安乐，但最终是痛苦之因。唯一确定殊胜的是解脱道。第三，思维各种因缘来修心：在轮回中出生时，没有可以信任和依赖的。即使施恩，回报的却是伤害；即使饮食，也成为疾病和死亡的因缘；即使积攒财物，也成全了盗贼的愿望；原本希望成为亲友，却变成了伤害的敌人；即使没有造成伤害，也会遭受无意义的诽谤和诬陷；无论做什么，都无法让他人满意；没有停止的时候，这真是太糟糕了。如果从内心深处思考众生的思想行为，无论如何施恩，有些人会满意，有些人不会满意。无论怎么思考，都无法完全有益。所有所作所为都是痛苦的自性。疾病和死亡的因缘如此之多，无法真正从中获益。因为没有不欺骗的依赖，除了上师三宝之外，所以如果生起敬信和供养，就是今生来世安乐之因。必须将心思完全转向善法，这样想。