Tibetan
་ཤེས་མངོན་དུ་སྣང་བར་མི་ནུས་ཏེ༔ དཔེར་ན་སྦྲུལ་ལ་རྐང་ལག་རྫོགས་ཤིང་མང་བར་ཡོད་པ་ཡིན་ཡང་ལུས་མ་གཅུན་གྱི་བར་ལ་མི་གསལ་བ་དང་འདྲ་བར༔ ལུས་ལ་ཡེ་ཤེས་ཆེན་པོས་གང་ཞིང་རྒྱས་ནས་ཡོད་ཀྱང་ལུས་ཀྱི་གནད་མ་གཅུན་ན་ཡུལ་ལ་སྣང་མི་ནུས་སོ༔ དེའི་ཕྱིར་ན་སྔོན་དུ་འགྲོ་བ་ལུས་ཀྱི་འདུག་སྟངས་འདི་རྣམས་དང༔ ཞག་དུ་མར་སེམས་སྦྱང་ཞིང་ལུས་གཅུན་པ་ནི་རབ་ཏུ་གཅེས་སོ༔ དེ་ནས་དུས་ཚོད་ཅིག་ནས་ལུས་ལ་ནད་མེད་པར་འགྲོའོ༔ གནས་པ་ལུས་ཀྱི་གནད་ཡིག་ཡང་ཏིག་གསང་བ་རྫོགས་སོ༔ ཨཐྎ༔ ༔ ༔྅྅྅༔ བདེ་ཆེན་མངོན་དུ་འབྱིན་པ་ཉིད་ལ་ཕྱག་འཚལ་ལོ༔ ད་ནི་ཉམས་སུ་བླང་བ་དངོས་གཞིའི་གདམས་པ་ཡང་གསང་གབ་པའི་ཏི་ཀ་གནད་ཡིག་ཆེན་པོ་བསྟན་པར་བྱའོ༔ འདིར་ནི་མན་ངག་རིམ་འཇུག་ཕྱིར༔ ལས་ཅན་སྐྱེས་བུ་གང་ཞིག་གིས༔ འདི་ལྟར་ཉམས་སུ་ལེན་པ་ལ༔ འདི་ནི་རྣལ་འབྱོར་སྐལ་བ་བཟང༔ སྐལ་བཟང་བྱང་ཆུབ་སེམས་ཆེན་པོ༔ འདི་ནི་མི་རྟོག་མྱ་ངན་འདས༔ འདི་ཉིད་བརྩོན་པར་སུས་བྱས་པ༔ རིག་པ་ལུ་གུ་རྒྱུད་ཉིད་ལ༔ རྣམ་པར་གནས་པ་ཁོ་ནའོ༔ དབྱིངས་ལ་བརྟན་པར་བྱ་བའི་ཕྱིར༔ སྣང་བ་ཀུན་ལ་རང་གཟེར་གདབ༔ རིག་པ་བརྟན་པར་བྱ་བའི་ཕྱིར༔ ངོ་བོ་ཉིད་ནི་རྣལ་དུ་དབབ༔ ལྟ་བ་བརྟན་པར་བྱ་བའི་ཕྱིར༔ རྟག་ཏུ་ལུ་གུ་རྒྱུད་ལ་གཟིར༔ ཤེས་པ་བརྟན་པར་བྱ་བའི་ཕྱིར༔ རིག་པ་དབྱིངས་སུ་བརྩོན་དུ་བཟུང༔ ལུས་ནི་བརྟན་པར་བྱ་བའི་ཕྱིར༔ འདུག་སྟངས་རྣམས་ལ་རང་ལུས་སྦྱང༔ ངག་ནི་བརྟན་པར་བྱ་བའི་ཕྱིར༔ རྟག་ཏུ་ལྐུགས་པ་ལྟ་བུར་གནས༔ སེམས་ནི་བརྟན་པར་བྱ་བའི་ཕྱིར༔ རྟག་ཏུ་ལུ་གུ་རྒྱུད་ལ་བལྟ༔ སྣང་བ་འཁྲུལ་པ་རྒྱུན་གཅད་ཕྱིར༔ སྟོང་པ་ཉིད་ལ་གོམས་པར་བྱ༔ འདི་ལྟར་ཉམས་སུ་ལེན་པའི་མི༔ སངས་རྒྱས་རྣམས་དང་ཉེ་བ་ཡིན༔ དེ་ཕྱིར་འདི་ལ་གོམས་པར་བྱའོ༔ འདི་ལྟར་ཉམས་སུ་ལེན་པ་དངོས་ནི༔ ལས་དང་པོ་པའི་གང་ཟག་གིས་རྐྱེན་འཛོམ་དགོས་ཏེ༔ རྐྱེན་མ་འཛོམ་ན་རིག་པའི་དྭངས་མི་ཕྱེད་པས་ཐོག་མར་རྐྱེན་གལ་ཆེ་བས་རྐྱེན་གཟུང་བ་ནི༔ ཡུལ་ནམ་མཁའ་སྟོང་པ་སྟེ་ནམ་མཁའ་སྤྲིན་དང་བྲལ་བ་རབ་ཏུ་གཅེས་པའོ༔ སྤྲིན་དང་ཁུ་རླངས་ཀྱིས་བསྒྲིབས་ན་རིག་པའི་བཀྲག་མི་ཐོན་པས་རྐྱེན་དག་པ་གལ་ཆེ༔ ནམ་མཁའ་སྟོང་པ་ལ་རིག་པ་སྣང་བ་ཡིན་པས༔ འདི་ནི་ཡུལ་སྟོང་བ་ལ་ངོ་བོ་སྟོང་པ་ཉིད་རང་དག་ཅིར་ཡང་གནས་པ་ཞེས་བྱའོ༔ འདི་ནི་ཐོག་མ་ནས་སྟོང་པ་ཉིད་ཀྱི་སྣང་བ་སྟོང་པ་ཉིད་དུ་གྲོལ་བ་ཞེས་བྱ་བ་ཡུལ་སྟོང་པ་རིག་པ་གསལ་བར་ཤར་བས་གསལ་སྟོང་དབ
Chinese
智慧无法显现，例如，蛇虽然有完整的四肢，但身体不弯曲就无法显现一样，身体充满和遍布着大智慧，如果不弯曲身体的关键，就无法在境上显现。因此，首先要进行这些身体的姿势，以及花几天时间来调伏心和弯曲身体是非常重要的。然后，过一段时间，身体就会变得无病。安住，身体的关键要诀已经圆满了。ཨཐྎ༔ ༔ ༔྅྅྅༔ 顶礼显现大乐者！现在将要讲述实际修持的甚深隐秘的口诀，重要的要诀。在此，为了口诀的次第进入，任何有缘分的士夫，如此修持，这是瑜伽士的好运。好运菩提心大士，这是无分别的寂灭。谁努力做到这一点，智慧的连续性，唯有安住其中。为了稳固于法界，对一切显现都钉上自生的橛。为了稳固智慧，将自性安住于本然。为了稳固见解，始终专注于连续性。为了稳固觉性，努力将智慧安住于法界。为了稳固身体，在各种姿势中调伏自身。为了稳固语言，始终保持沉默。为了稳固心，始终观察连续性。为了断除显现的错乱，习惯于空性。如此修持之人，与诸佛亲近。因此，要习惯于此。如此实际修持是，初学者需要具足顺缘，如果不具足顺缘，就无法区分智慧的清澈，所以首先顺缘很重要，因此抓住顺缘是：处所是虚空，虚空无云最为重要。如果被云和雾气遮蔽，智慧的光芒就无法显现，所以清净的顺缘很重要。因为在虚空中智慧才能显现，这被称为处所空性，自性空性，自生清净，安住于任何事物。这被称为从一开始空性的显现就解脱为空性，处所空性，智慧清晰地显现，光明空性双运。
English
Wisdom cannot appear manifestly. For example, although a snake has complete limbs, it cannot appear unless the body is bent. Similarly, although the body is filled and pervaded with great wisdom, it cannot appear in the realm of objects unless the key points of the body are bent. Therefore, it is extremely important to first practice these bodily postures and to tame the mind and bend the body for many days. Then, after some time, the body will become free from illness. Remaining in that state, the essential instructions on the key points of the body are complete. ATHA. Homage to the one who reveals great bliss! Now, I will explain the most secret and hidden instructions on the essential points for actual practice. Here, for the sake of entering the instructions in stages, any fortunate individual who practices in this way has good fortune for yoga. Fortunate great Bodhisattva, this is non-conceptual nirvana. Whoever strives for this, the lineage of awareness, abides solely in that. In order to stabilize in the expanse, fix the self-arisen peg on all appearances. In order to stabilize awareness, settle the essence into its natural state. In order to stabilize the view, always focus on the continuity. In order to stabilize knowledge, strive to hold awareness in the expanse. In order to stabilize the body, train your body in various postures. In order to stabilize speech, always remain like a mute. In order to stabilize the mind, always observe the continuity. In order to cut off the continuity of deluded appearances, become accustomed to emptiness. A person who practices in this way is close to all the Buddhas. Therefore, one should become accustomed to this. The actual practice is that a beginner needs to have complete conducive conditions. If the conducive conditions are not complete, the clarity of awareness cannot be distinguished. Therefore, the conducive conditions are very important at first. Thus, grasping the conducive conditions is: the place is empty space, and it is extremely important that the sky is free from clouds. If it is obscured by clouds and mist, the radiance of awareness will not appear, so pure conducive conditions are important. Because awareness appears in empty space, this is called the emptiness of the place, the emptiness of essence, self-arisen purity, abiding in anything. This is called the appearance of emptiness from the beginning being liberated into emptiness, the emptiness of the place, awareness appearing clearly, the union of clarity and emptiness.
Chinese
无勤显现自净双运之意。觉性金刚续是明分自知的国王，从原始以来就安住，与成佛的显现无有分别，安住的方式没有差别，显现的方式以常有的差别来区分。这是根识的现量中觉性通彻，是觉性本身可以体验的。如果没有体验这个，与以分别念执着的见解没有任何差别，不是智慧的行境。如果以智慧如实观察，找不到蕴的深处，更何况是觉性。如果觉性没有被根识确定，即使被智慧确定，也与分别念的见解没有任何差别，因此不是智慧。就在这里，如果没有穷尽诸蕴、诸根、诸界，就不会成佛，对于这些，没有另外要穷尽的。因此，这个不是智慧能够穷尽的。如果根识和觉性不相连，就不能穷尽，因为根识可以观察，所以能够穷尽一切。因此，这个非常深奥，所以现在就可以确定。这样确定之后，通过修持，即使没有希求，征相也会自然显现。在这个时候，关键是不动，三种方式最为重要。身体不动，眼睛自然安住；眼睛不动，觉性与自性不分离而安住；觉性不动，显现如钉子般钉住而不动。像这样安住于不动的三种方式，所有对境都自然清净，显现如天空般广大。错乱回归自性，这就是觉性母子相会的体验。这些是觉性见的关键语，是正确的。金刚续脱离风息，明点成熟之时，称为显现片段瑜伽士，因为显现为明点和明点碎片。这是串习片段。这样获得稳固之后，应当观察觉性自面的显现深广，应当串习法界的显现。这样就能使体验越来越增长，并且要将觉性观于自
English
The meaning of effortless appearance, self-purified union. Awareness, the Vajra Lineage, is the king of clarity and self-knowing, dwelling from the very beginning, inseparable from the appearance of Buddhahood. There is no difference in the way it dwells, but the way it appears is distinguished by the difference of continuity. This is called the thorough penetration of awareness in the direct perception of the senses, which can be experienced as awareness itself. If this is not experienced, there is no difference from views held in conceptual thought, and it is not the domain of wisdom. If one examines correctly with wisdom, one will not find the depths of the aggregates, let alone awareness. If awareness is not established by the senses, even if it is established by wisdom, there is no difference from views of conceptual thought, so it is not by wisdom. Here, unless the aggregates, senses, and elements are exhausted, one will not attain Buddhahood. There is nothing else to be exhausted in these. Therefore, this cannot be exhausted by wisdom. If the senses and awareness are not connected, they cannot be exhausted, but because the senses can be observed, they can exhaust everything. Therefore, this is very profound, so it can be established right now. Having established it in this way, through practice, even without desire, signs will naturally appear. At this time, the key is not to move, and the three ways are most important. When the body does not move, the eyes naturally settle in their own place; when the eyes do not move, awareness settles without being separated from itself; when awareness does not move, appearance is nailed down and does not move. By abiding in these three immovabilities, all objects are naturally purified in their own place, and appearance is as vast as the sky. Confusion returns to its own place, which is called the experience of the meeting of awareness, mother and child. These are the correct key words for seeing awareness. When the Vajra Lineage is free from wind and the bindus ripen, it is called the yogi of fragmented appearances, because it appears as bindus and fragments of bindus. This is called familiarizing oneself with fragments. Having gained stability in this way, one should examine the deep and vast appearance of awareness's own face, and one should familiarize oneself with the appearance of the dharmadhatu. In this way, one should increase experience more and more, and one should look at awareness in its own
Chinese
这是关于引导的口诀的教导。此外，在前面关于通过了解眼睛的如是性来了解所有佛经的要点和扩展的情况下：如果眼睛不适，应通过治疗的口诀，以身体的关键来治疗，使其舒适。当明点如豌豆般显现，光芒如彩虹般显现时，若认为已达到极限而脱离修行，那么，此显现实际上是第二中阴的稳定状态。如果在那里智慧未能融入，则无法从自性化身中见到，因此，对此不间断地修行至关重要。同样，从这样的修行中，如果出现一些身体的征兆，不要因此而自满，而应放下。此外，由于显现的转变，持续不断地修行至关重要。同样，在身体的征兆出现之时，应前往，从一个墓地来到另一个墓地，供养给最后一位，并将所有财物供养给上师。上师询问修行情况，并再次让他熟悉它。因此，上师的教导并非一次性的，而是逐渐地与学生的智慧和修行相结合并施加影响。同样，在各自的墓地中，在适当的时候比较修行情况并进行修行，学生和上师都将在同一时间成佛。此外，光芒如乡村的景象，明点如倒扣的钵。当身体没有皱纹的迹象，并且没有对食物和衣物的执着时，应赤身裸体，在雪地或海边进行修行。此外，不要对所有这些微小的征兆感到自满，如前所述进行修行至关重要。这样做之后，光芒如整个世界，明点变成五五之相。那时，会出现语言和心意融合的征兆：当知道以前不知道的法，并对自己的上师产生敬仰等情况发生时，应称之为“真实完全确定”，独自一人大声地说出佛法的话语非常重要。对于所有这些征兆，也不要自满，如前所述进行修行至关重要。这样做的话，光芒如三千世界，明点在每一个之中都变成一尊佛像。那时，自己的身体将变得不可见，有时在光芒的中心会出现自己伸开手指的景象，身体和所有肢体也
English
This is the teaching on the instructions for guidance. Furthermore, in the previous context of understanding the essence and expansion of all the scriptures by knowing the suchness of the eye: If the eye is not comfortable, it should be treated with the instructions for healing, using the key points of the body to make it comfortable. When the bindu appears like a pea, and the light appears like a rainbow, if one thinks that it has reached its limit and separates from practice, then, this appearance is actually the stability of the second bardo. If wisdom is not integrated there, one will not see from the nirmanakaya, therefore, it is extremely important to practice this continuously. Likewise, from such practice, if some physical signs appear, one should not be complacent about them, but should let go. Furthermore, due to the transformation of appearance, it is important to practice continuously. Likewise, at the time when physical signs appear, one should go, coming from one charnel ground to another, offering to the last one, and offering all possessions to the lama. The lama inquires about the practice and again makes him familiar with it. Therefore, the lama's instructions are not one-time, but gradually combined with the student's wisdom and practice and applied. Likewise, in their respective charnel grounds, comparing the practice situation at appropriate times and practicing, both the student and the guru will attain enlightenment at the same time. Furthermore, the light is like the appearance of a village, the bindu is like an overturned bowl. When there are no signs of wrinkles on the body, and there is no attachment to food and clothing, one should strip naked and practice in the snow or by the sea. Furthermore, one should not be complacent about all these subtle signs, it is extremely important to practice as before. After doing so, again the light is like the whole world, the bindu becomes the appearance of five fives. At that time, signs of the merging of speech and mind will appear: When one knows the Dharma that one did not know before, and when reverence arises for one's own lama, etc., one should call it "true complete certainty," and it is very important to speak the words of the Dharma loudly by oneself. For all these signs, one should not be complacent either, it is extremely important to practice as before. If one does like this, the light is like three thousand worlds, the bindu transforms into one Buddha in each one. At that time, one's own body will become invisible, and sometimes in the center of the light there will be the appearance of one's own fingers spread out, and the body and all the limbs also