Tibetan
མ་པ་རིན་པོ་ཆེ་གསལ་བའི་མན་ངག་སྤྱོད་པ་རིན་པོ་ཆེ་གསལ་བའི་མན་ངག་འབྲས་བུ་རིན་པོ་ཆེ་གསལ་བའི་མན་ངག་གོ་ཁྱད་པར་གྱི་གདམས་པའོ༔ ཀྱི་གལ་མདོ༔ མ་རིག་པ་བཅོམ་ཡེ་ཤེས་ལྡན་འཁོར་བ་ལས་འདས་རིག་པ་རང་གི་ངོ་བོ་འཕོ་འགྱུར་མེད་པའི་ངང་ལ་རྟོགས་པས་ཕྱག་འཚལ་ལོ༔ ཐུ་྅྅྅༔ པྲཛྙཱ་བྷ་དྷུ་ཡཱ་སིང༔ རང་བཞིན་དང་ཤེས་རབ་ཀྱི་སྒྲས༔ གཞི་དང་གནས་པ་སྙིང་རིག་པ་པོ་ཀུན་གྱི་བཅུད་མན་ངག་ཏུ་ཕྱུངས་པས༔ དྲན་གཞི་སྙིང་གི་དཀྱིལ་དུ་གཏེར་ཉམས་སུ་ལོང་ཞིག་པར་གདམས་པ་ཆེན་སྦོས༔ ངོ་བོ་རྟོག་མེད་རྟོག་པས་མ་རིག་པ་སྦགས་པའི་རིག་པ་འདི༔ དེ་ལས་ཤར་བའི་མན་ངག་ཕྱི་དང་ནང་གི་ལྟ་སྤྱོད་དུ་མས་དེ་ཉིད་ངོ་བོ་བསྒྲིབས༔ དེ་ཉིད་རང་ལྟ་དང་གཞན་ལྟ་ལ་སོགས་འབྱེད་པའི་ལས་ཀྱི་མཐའ་འདིར་འདུས༔ སྒྲ་ཚིག་རྣམས་ཀྱིས་རིམ་དགུའི་འདོད་པས་རིག་པ་ཉིད་བཙལ་ཡང༔ དོན་ལ་མ་རེག་རང་གི་ངོ་བོ་མ་མཐོང་བས་ཕྱོགས་ནས་རྒྱང་ཁྱི་ཟ༔ རྒྱང་རིང་པོ་ནས་ཁྱི་ཟུག་པ་དང་འདྲ་ལྟ་སྒོམ་སྤྱོད་པས་ཆོས་ཅན་སྤྱི་ཡི་ལྟ་སྤྱོད་མིང་དུ་བཏགས་པ་ཡི༔ མིང་དེའི་གྲངས་དང་དབྱེ་བ་དགུ་ལ་སོགས་པ་འདིར་ཤེས་བྱ༔ འཁྲུལ་སྤྱིར་ཐམས་ཅད་འཁྲུལ་པ་ཡིན་པས༔ པའི་ཚུལ་སྤངས་ཡིན་པའི་ཚུལ་གཏན་ལ་འབེབས་པ་ཙམ་དུ་ཙམ་དུ༔ རྣམ་པར་བསྡུས་ཏེ་བཀོད་པའི་དོན་ནོ༔ ལྟ་སྒོམ་སྤྱོད་པ་ལ་སོགས་པའི་ཡི་གེ་མང་པོ་གཞུང་ཅི་ཙམ་དུ་ཡོད་ཀྱང་རྣམས་ཀྱི་དོན་འདིར་ཚིག་ཉུང་ལ་དོན་ཆེ་བར་རྣམ་པར་བསྡུས་ནས་བསྟན་པ་འདི་ཡིན་ནོ༔ དེ་ལ་བཞི་སྟེ༔ སྤྱི་སྤྱོད་དང་རང་སྤྱོད་ཀྱིས་འཛིན་ཆགས་མེད་པའི་སྤྱོད་པའི་མན་ངག་གིས་འཁྲུལ་པའི་སྣང་བ་ཟིལ་གྱིས་མནན་པ་དང༔ སྤྱི་སྒོམ་པ་དང་རང་སྒོམ་པ་དམིགས་གཏད་མེད་པ་བསྒོམ་པའི་མན་ངག་གིས་དྲན་བྱེད་ཀྱི་ཡིད་མི་རྟོག་པར་གནས་པའི་ཐབས་ཟིལ་གྱིས་མནན་པ་དང༔ གཟའ་གཏད་མེད་པ་ལྟ་བའི་མན་ངག་གིས་སྤྱི་ལྟ་དང་རང་ལྟ་གཉིས་ཀྱིས་སྤྱི་དང་རང་གི་མཚན་ཉིད་གཏན་ལ་ཕབ་པའོ༔ ཞེན་པའི་གཞི་ཉོན་ཕྱིས་མི་སྐྱེ་བར་བྱ་བའི་ཐབས་མོངས་པ་ཟིལ་གྱིས་མནན་པ་དང༔ སྤྱི་འབྲས་དང་རང་འབྲས་སྤངས་ཐོབ་མེད་པ་འབྲས་བུའི་མན་ངག་གིས་རྒྱུར་མི་ལྡོག་པ་རིག་པ་ཕྱིར་མི་ལྡོག་པར་བསྟན་པའོ༔ སྤྱོད་པ་ནི་གཉིས་ཏེ༔ སྤྱིའི་རིམ་དགུ་ལ་སོགས་སྔགས་སྤྱི་ཡིན་སྤྱོད་པ་དང༔ རང་གི་མན་ངག་རང་གཞུང་སྤྱོད་པའོ༔ སྤྱི་ལ་བཞི་སྟེ༔ གང་གི་སྤྱོད་པ༔ པའི་གང་ཟག་གིས་གང་སྤྱོད༔ ན་སྣང་བ་ཞེན་པ་མེད་པར་སྤྱོད་གང་ལྟར་སྤྱོད༔ ན་ཆོས་ཐམས་
Chinese
玛巴仁波切开显之口诀，行持仁波切开显之口诀，果仁波切开显之口诀，是为殊胜之窍诀。 窍诀之要义！ 摧伏无明，具足智慧，超越轮回，觉悟自性不迁变之体性，我顶礼！ ཐུ་྅྅྅༔ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）པྲཛྙཱ་བྷ་དྷུ་ཡཱ་སིང༔ （藏文， प्रज्ञाभदुयासिंग，Prajñābhuduyāsiṁ，智慧贤吉祥） 以自性与智慧之音声，将基与安住，一切智者之心髓，提炼为口诀！ 劝诫于忆念之根本，心中之中央，如宝藏般修持，此乃大劝诫！ 体性无念，以念染污无明之觉性，由此生起之外内诸般见行，皆遮蔽其体性。 彼等皆汇集于自见与他见等分别之业边。 虽以音声词句，循九次第之欲求，寻觅觉性本身，然未触及实义，未见自性，故于歧途空吠。 犹如远处之犬吠，以见、修、行，将有法之共见共行，名之为法。 当知此名之数量与分类等九种。 总之，一切皆为错谬，仅是舍弃“是”之方式，确立“非”之方式而已。 无论见、修、行等文字有多少，经典有多少，皆将彼等之义，以言简意赅之方式，归纳为要义而宣说。 此有四者：以共行与自行的无执著行持之口诀，压伏错谬之显现；以共修与自修的无执著修持之口诀，压伏令忆念之意不作分别而安住之方便；以无所缘之见的口诀，以共见与自见二者，确立共与自之体性；压伏烦恼，令贪执之基，未来不生之方便；以共果与自果的无舍取之果之口诀，宣说不退转为因，觉性不退转。 行持有二：即共之次第九等，是为总的密咒行持；以及自之口诀，自宗行持。 共分四：何之行持？何者之人行持？如何行持？若显现无执著而行持，无论如何行持，一切法
English
The oral instructions that illuminate the precious Māpa, the oral instructions that illuminate the precious conduct, the oral instructions that illuminate the precious fruit, are the extraordinary instructions. The essence of the key instructions! I prostrate to the one who has conquered ignorance, possesses wisdom, transcends samsara, and realizes the unchanging nature of one's own essence! THU྅྅྅! （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）པྲཛྙཱ་བྷ་དྷུ་ཡཱ་སིང༔ （藏文， प्रज्ञाभदुयासिंग，Prajñābhuduyāsiṁ，Wise and Auspicious Wisdom） With the sound of nature and wisdom, the essence of the basis and abiding, the heart of all wise ones, is extracted into oral instructions! A great instruction is given to practice like a treasure in the center of the heart, the basis of remembrance! This awareness, whose essence is non-conceptual, is defiled by ignorance through conceptualization. The various outer and inner views and practices that arise from it obscure its essence. They are all gathered here at the end of the work of distinguishing between self-view and other-view, and so on. Although one seeks awareness itself with the desire for the nine stages through sounds and words, one does not touch the meaning, one does not see one's own essence, so one barks at a distance from the side. It is like a dog barking from a long distance. The views and practices of common beings are named as views and practices of common beings. Know here the number and divisions of that name, such as the nine. In general, since everything is delusion, it is only a matter of abandoning the way of "is" and establishing the way of "is not." No matter how many letters there are for views, meditations, practices, and so on, and no matter how many texts there are, the meaning of all of them is summarized here in a few words with great meaning. There are four of these: The oral instruction of conduct without attachment by common conduct and self-conduct subdues the appearance of delusion; the oral instruction of meditation without fixation by common meditation and self-meditation subdues the means by which the mind that remembers abides without conceptualization; the oral instruction of view without grasping establishes the characteristics of common and self by the two, common view and self-view; subduing afflictions, the means of preventing the basis of attachment from arising in the future; the oral instruction of the fruit without abandonment and attainment of common fruit and self-fruit teaches that awareness does not turn back as a cause, awareness does not turn back. There are two kinds of conduct: the common nine stages and so on are the general mantra conduct; and the self's oral instruction is the self's doctrine conduct. There are four in common: Whose conduct? Which person practices? How to practice? If one practices without attachment to appearances, no matter how one practices, all dharmas
Chinese
获得一切无自性。获得显现等味的果，此自性窍诀之行有四：以何而行？具缘者皆行。如何行？于显现光明而行。如何行？获得与觉性无离。于迷乱显现刹土中生起，修持分二：法性总修与大圆满总法性自修。窍诀之总有四：以何而修？以有缘补特伽罗而修。修何？修无分别。如何修？舍弃沉掉而获得。获得无生之果，自性有四：于何而修？于法界与觉性。以何而修？以具缘瑜伽士。如何修？于法界觉性无离之方式中获得。获得觉性无分别之果，见分二：法性总见与法性自见。总有四：见何？大圆满见自性本性。以何而见？以有缘补特伽罗。如何见？无偏无党而获得。成佛之果，自性有四：见何？见法界觉性。以何而见？以眼。如何见？以如象之眼。获得三身不退转之果，果分二：法性大圆满总，总之果与此法性之论自果。总有四：获得何？获得空性。以何而获得？以有缘补特伽罗。如何获得？如至珍宝金洲。获得有何必要？有成佛之必要，自性有四：获得何？获得三身无离之密意。以何而获得？以自之觉性。如何获得？如国王登基，或如桑树之果。获得有何必要？有果不退转之必要，此为开显见修之钥匙，言简意赅之《隐义开目》完毕。༔伊底༔ རྒྱ་རྒྱ་རྒྱ༔ 愿与具缘者相遇！印度语：若欲行持，应如是行持Caryapri Duka Lapa。藏语：行为从多字中略义之灯。将外境显现转为自在空性。
English
Obtain everything without inherent existence. Obtain the fruit of the equality of appearance and taste. This self-nature instruction has four practices: By what does one practice? All fortunate ones practice. How does one practice? One practices in the appearance of clear light. How does one practice? One obtains without separation from awareness. Arising in the realm of illusory appearances, there are two meditations: the general meditation on phenomena and the self-meditation on the general nature of reality of Dzogchen. The general instructions have four aspects: By what does one meditate? One meditates with a dependent individual. What does one meditate on? One meditates on non-conceptuality. How does one meditate? One abandons sinking and excitement and obtains. The unborn fruit itself has four aspects: On what does one meditate? On space and awareness. By what does one meditate? By a fortunate yogi. How does one meditate? One obtains in a way that space and awareness are inseparable. One obtains the fruit of awareness without conceptuality. There are two views: the general view of phenomena and the self-view of reality. There are four general aspects: What does one see? One sees the self-nature of the Great Perfection. By what does one see? By a dependent individual. How does one see? One obtains without bias or partiality. The fruit of Buddhahood itself has four aspects: What does one see? One sees space and awareness. By what does one see? By the eye. How does one see? With an eye like an elephant's eye. One obtains the fruit of the three bodies, never to return. There are two fruits: the general fruit of the Great Perfection of phenomena and the self-fruit of the text of this reality. There are four general aspects: What does one obtain? One obtains emptiness. By what does one obtain? By a dependent individual. How does one obtain? Like going to the precious golden island. What is the need for obtaining? There is a need for Buddhahood. There are four aspects of oneself: What does one obtain? One obtains the inseparability of the three bodies. By what does one obtain? By one's own awareness. How does one obtain? Like a king ascending the throne, or like the fruit of a Cordia myxa tree. What is the need for obtaining? There is a need for the fruit never to return. This is the key to opening view and meditation. The concise and meaningful 'Hidden Meaning Unveiler' is complete. ༔Iti༔ རྒྱ་རྒྱ་རྒྱ༔ May I meet a fortunate one! In the language of India: If one desires to practice, one should practice like this: Caryapri Duka Lapa. In the Tibetan language: A lamp that condenses the meaning from many letters of practice. Transforming the appearance of outer phenomena into self-liberated emptiness.
Chinese
向您致敬！轮回中显现和不显现的过去这一切都是由于错觉的缘故，没有轮回的显现都要考察，如果考察后不令人满意，考察自性没有成立就无法分析。如果深入考察，自性什么也没有，什么也找不到。因此，要习惯于如此行事。像这样想要抓住目标，却因为没有成立而成为没有目标的意识，没有记忆。将目标和觉性放入没有放入眼睛的眼睛中，将没有目标的基础——天空，托付给自明觉性。将无舍无得之地安放，使界和觉性相融合。萨瓦 帕瓦 阿，执着于见修行，心胸狭隘的必要，迪 萨玛亚！唉玛霍！外在的行为是记忆和无记忆，无生，超越思维。所有显现和本相都与法身相认，法身显现空性无别，显现空性觉性空性无别，觉性空性记忆自解脱，如闪电般降临，错觉自清净，相认啊相认。对境显现执着返回的必要，记忆是基础，无记忆是道路，无生是方法，超越思维是关键，内在的行为与心相认。执着于见修行，心意返回的必要。秘密的行为是记忆显现的行为，无记忆空性，无生无别，超越思维自性清净，与法界相认。秘密无上的行为是记忆醒觉的口诀，无记忆睡眠的教言，无生入睡的教言，超越思维梦境的教言，与觉性相认。从宗派言辞中返回心意的必要，外在有四种：要相认的对境，显现相认的方法，所有显现都赤裸解脱，用那个方法在何处相认，与五根相符的程度。从世间外在的贸易农耕中解脱，从羞耻中解脱，出现如疯子和哑巴等征兆，内在有四种：要相认的对境，与心相认的方法，各种自性解脱的体验，用梦境的口诀在何处相认，与睡眠和梦境的时刻相符的程度。所有记忆都自性清净，所有显现都知道如梦如幻，用眼睛的行为秘密有四种：要相认的对境，天空和灯相认
English
Homage to you! All these past appearances and non-appearances of samsara are due to delusion. All non-cyclic appearances must be examined. If the examination is not satisfactory, and the examination of self-nature is not established, then analysis is impossible. If examined deeply, there is no self-nature, nothing is found. Therefore, one should become accustomed to acting in this way. Like this, wanting to grasp an object, but because it is not established, it becomes aimless awareness, without memory. Putting the object and awareness into eyes that have not been put into eyes. Entrusting the ground of no object, the sky, to self-awareness. Placing it on the ground of no abandonment and no attainment, the union of space and awareness should be done. Sarva Bhava Ah, the necessity of narrowing the mind from attachment to view, meditation, and action, Dhi Samaya! Emaho! This external action is memory and non-memory, unborn, beyond thought. All appearances and true appearances are recognized as Dharmakaya, Dharmakaya appears as emptiness inseparable, appearance emptiness awareness emptiness inseparable, awareness emptiness memory self-liberation, like a lightning strike, delusion self-purification, recognize, recognize. The necessity of turning away from attachment to object appearance, memory is the basis, non-memory is the path, unborn is the method, beyond thought is the key, the inner action recognizes the mind. The necessity of turning the mind away from attachment to view, meditation, and action. The secret action is the action of memory appearance, non-memory emptiness, unborn inseparable, beyond thought self-purification, recognizing the sphere. The secret supreme action is the instruction of memory awakening, the advice of non-memory sleep, the advice of unborn falling asleep, the advice of dream beyond thought, recognizing awareness. The necessity of turning the mind away from sectarian words, there are four external ones: the object to be recognized, the method of recognizing appearance, all appearances are nakedly liberated, where to recognize with that method, the extent to which it corresponds to the five senses. Liberation from worldly external trade and agriculture, liberation from shame, signs such as madness and dumbness appear, there are four internal ones: the object to be recognized, the method of recognizing the mind, the experience of various self-liberations, where to recognize with the instruction of dream, the extent to which it corresponds to the time of sleep and dream. All memories are self-purified, and all appearances are known to be like dreams. The secret action of the eyes has four aspects: the object to be recognized, the sky and the lamp are recognized.