English
I am ignorant and foolish. After confessing in this way, may all of you purify the sins and obscurations of your son of the lineage. Breathe out in this way, and let all of that dissolve into yourself. Understand that all phenomena, represented by sins and obscurations, are unreal like illusions, and rest in equanimity for a while. Meditate in this way in four sessions, etc., and strive to make the signs of purification of sins and obscurations arise. The offering of the mandala and the recitation and meditation of the Hundred Syllable Mantra can be done in either order. Secondly, the main practice: First, the gathering of self-blessings. Receive the blessings of the guru's yoga from the guru. To practice the constant yoga, there is the preliminary practice of guru yoga, the main practice of manifesting uncontrived wisdom, and the subsequent practice of relying on the luminosity of conceptual thought. First, there are two: cutting off elaboration and obtaining siddhis. The first is to first take refuge and generate bodhicitta, and then say Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Destroying). In the center of the protective circle and palace, on a seat piled with lion thrones, various lotuses, suns, buffaloes, and Yamas, is the Guru Bhagavan Yamantaka, whose body is red in color, blazing with the splendor of billions of suns. He has one face and two arms. His right hand holds a white staff with a vajra tip, adorned with a yellow, wet human head, subduing the three realms. His left hand holds a skull cup filled with demon blood, embracing the consort. His left leg is extended, pressing down on a proud and wrathful red buffalo, with a black Yama holding a skull staff overturned. He is adorned with tiger skin, snake ornaments, and a garland of human heads. He has three eyes, bared fangs, and his beard, eyebrows, and hair are reddish-yellow and stand on end. His self-appearing consort, or Vajra Corpse Woman, is red, holding a curved knife and skull cup, adorned with a garland of dry skulls and five snake seals without flesh and blood. She is united with the one in the extended posture on the right. Both are seated in the midst of blazing flames. From his heart, rays of light emanate, inviting the lineage gurus, yidam deities, Buddhas, Bodhisattvas, noble Shravakas and Pratyekabuddhas, Dharma protectors, and guardian deities, who are seated around him. Again, from his heart, rays of light emanate, dispelling the sins of all sentient beings in the three realms.
Chinese
供养守护母等六道众。 多念三字真言。 观想一切皆以无漏之乐而满足欢喜。 第二，以“皈依佛”表示心与自心无别。 以“皈依法”表示语与自语无别。 以“皈依僧”表示上师之身与自身无别。 以“皈依上师，上师是诸佛之本体”表示上师之身语意之智慧与自身之身语意无别，安住于融为一体之状态。 第二，安住于无戏论之状态：身结毗卢七支坐法。 语，风息安住于原位。 心，如抛掷般放于虚空。 如同过去之事一般，心与分别念与虚空无别，安住于远离空性自性之所有戏论，于自性不加改造，坦然自若之状态。 专注点一。 如果生起分别念之念头，最好于任何显现之自性，知其本性，于不加改造之状态中安住于原位。 无论生起任何分别念，皆安住于其自性空明，远离一切戏论，于此不加改造，保持原状。 如果对此稍有体验，则可认识并修习，最初很难修习。 在此无需舍弃专注点。 此处是依于文句之关联而书写。 中等者如果不能如此显现，则应专注观察分别念之本体。 如此则会自行消退。 安住于觉性显现为空明之状态。 专注点二。 下等者则应观察分别念之生、住、灭三者。 首先，生起之方式如何？ 住之时，处所、时间、颜色、形状等如何存在？ 认为存在于觉知之本体中，但实际上如何存在？ 灭之时如何灭？ 如此寻觅观察，却一无所获，于此状态中，认知自性空明，安住于此。 专注点三。 此外，心之状态是远离一切戏论的。 因此，若不于其上作任何改造而安住，则自性离戏将得以显现。 无论以分别念如何改造好坏。
English
Offerings to the assembly of protectors and the six classes of beings. Recite the three seed syllables (藏文：ཡི་གེ་འབྲུ་གསུམ་，梵文天城体：अक्षरत्रय，梵文罗马拟音：akṣaratraya，汉语字面意思：三字). Contemplate that all are satisfied and delighted with uncontaminated bliss. Secondly, by saying "I take refuge in the Buddha," the mind and one's own mind are inseparable. By saying "I take refuge in the Dharma," speech and one's own speech are inseparable. By saying "I take refuge in the Sangha," the body of the Lama and one's own body are inseparable. By saying "I take refuge in the venerable Lama, the essence of all Buddhas," the wisdom of the Lama's body, speech, and mind and one's own body, speech, and mind become inseparable and of one taste, remain in that state. Secondly, remaining in the state of non-elaboration: The body is arranged in the seven-point posture of Vairochana. Speech, let the breath remain in its natural state. Mind, cast it into the sky like a projectile. Like something that has passed, mind, thoughts, and space are inseparable, remain in a state free from all elaborations of emptiness and self-nature, without fabrication, naturally and openly. Single point of focus. If a sprout of thoughts arises, it is best to recognize the nature of whatever appears, and remain in that state without fabrication. Whatever thought arises, remain in its nature, empty and clear, free from all elaborations, without fabrication, and maintain it as it is. If you have a little experience of this, you can recognize and practice it, but it is difficult to practice at first. Here, there is no need to abandon the point of focus. This is written based on the connection of the words. If a middling person cannot manifest it in this way, then look intently at the essence of the thought. In this way, it will subside on its own. Remain in the state where awareness appears as clear and empty. Two points of focus. An inferior person should examine the arising, abiding, and ceasing of the thought itself. First, how does it arise? When it abides, how do place, time, color, shape, etc., exist? You think it exists in the essence of awareness, but how does it actually exist? How does it cease when it ceases? By searching and examining in this way, you find nothing, and in that state, recognize the self-nature as clear and empty, and remain in that. Three points of focus. Furthermore, the state of mind is free from all elaborations. Therefore, if you remain without fabricating anything on it, the self-nature, free from elaboration, will be manifested. No matter how you fabricate good or bad with thoughts.
Chinese
，然而，这是从领悟原始状态的方法中走向颠倒。因此，将离戏的法界安住于自性，称为极其离戏的真如。开示第一部分。 离于分别戏论是法界智，证悟空性是明镜智，自己的觉性是妙观察智，能显现各种清晰是成所作智，这些无别是平等性智。开示第二部分。又是，空性无分别法身，觉性报身，秘密化身，断定无别大乐是自性身。开示第三部分。上面所说的上根者的对境在此处显示，也就是无论心的显现、外境显现和分别念的变动如何显现，所有这些都未被任何自性所遮蔽，极其清晰，远离处所、时间、颜色、形状等一切执着而空性，觉性的力量在任何地方都不受阻碍的特征，自己觉性的智慧刹那间的体性自显现，以自识的方式不加改造地守护，是此道的要诀之精华。开示第四部分。如此，将三种对境和四种开示的意义融入所有禅修中，将善根回向菩提。座间休息时，应了知一切法如幻。这些是按照古籍略说种子，详细的要从上师尊口中领受。第三是无论猛烈的分分别念扰乱心，或者出现任何不悦的现象，努力于此必定能消除，并且在离戏正行的瑜伽座间，也要时常修习。也就是观想自己是阎罗法王的身体，内部空空荡荡。所有分别念都以尘埃般的形态从九窍进入，聚集在心中，变成一个光团。那光团是白色、圆形、清晰、闪耀，如拇指般大小。从头顶到脚底，左右前后上下所有方向，观想它没有一刻停留，以强烈的力量上下移动。然后从心间黑白分界处
English
However, this is going astray from the method of realizing the original state. Therefore, to leave the expanse of non-elaboration in its natural state is called the ultimate non-elaboration. Introduction part one. Separation from the elaboration of thought is the Dharmadhatu wisdom. Realizing emptiness is the mirror-like wisdom. One's own awareness is the discriminating wisdom. The ability to manifest various clarity is the accomplishing wisdom. These are inseparable, the wisdom of equality. Introduction part two. Again, emptiness, non-conceptual Dharmakaya. Awareness, Sambhogakaya. Secret, Nirmanakaya. Decided that inseparable great bliss is the Svabhavikakaya. Introduction part three. The object of the superior faculties mentioned above is shown here. That is, no matter what arises as the appearance of the mind, the appearance of objects, and the changes of thoughts, all of these are extremely clear, not obscured by any nature, empty of all grasping of place, time, color, shape, etc., and characterized by the power of awareness that is not obstructed anywhere. That the wisdom of one's own awareness, the nature of an instant, arises spontaneously. To maintain it without fabrication in the manner of self-recognition is the essence of the key point of this path. Introduction part four. Thus, dedicate the merit to enlightenment by incorporating the meaning of the three objects and four introductions into all meditations. In between sessions, one should know all phenomena as illusory. These are just seeds mentioned according to old texts, and the details should be received from the mouth of the supreme lama. The third is that no matter how violent thoughts disturb the mind, or whatever unpleasant phenomena arise, by striving at this, it will surely be eliminated. And even in the session of the yoga of the actual practice of non-elaboration, one must definitely meditate on it sometimes. That is, visualize oneself as the body of Yama, the Lord of Death, empty inside. All thoughts enter from the nine apertures in the form of dust, gather in the heart, and become a single ball of light. That ball of light is white, round, clear, and shining, about the size of a thumb. From the crown of the head to the soles of the feet, in all directions, left, right, front, back, up, and down, visualize it moving up and down with great force without stopping for even a moment. Then from the boundary between the black and white of the heart
Chinese
无论日夜何时何地，都以强烈的虔诚心，使粗大的分别念止息，当心安住于坦然之时，长久地修持离戏的俱生智慧。第二，无与伦比的慈悲瑜伽是：身姿等行为举止端正。皈依发心后，观想自己为阎魔敌。观想上师于头顶，并祈祷。观想一个像敌人一样伤害自己的人在前方。视其为自己此生的亲生母亲一般，全心全意地爱护。身心专注地修持，心中想着：这个伤害我的人真可怜。此人是我的恩人母亲，无比慈爱地给予我无量的恩德。口中也念诵：这个伤害我的人真可怜。如此念诵一百遍、五十遍或二十一遍。又想，因何而可怜呢？此人在无数世中都曾是我的母亲，无数次地给予我无量的恩德，所以真可怜。如此思念，并如前念诵和修持。又因何而可怜呢？如此恩重如山之人，如今却像疯子一样身不由己，不明白我们母子的关系，反而伤害我这个儿子，真可怜。如此思念，并如前口中念诵。又因何而可怜呢？如此伤害我，因恶业的缘故，将堕入地狱，真可怜。如此思念，并如前念诵。如此思念理由，修持慈悲，直至不由自主地流泪，汗毛竖立，身体无法自持为止。在结束时，发愿以此加害者为首的一切众生，都能获得圆满正等觉的果位。也观想一切众生都获得文殊阎魔敌的果位。如此，了知一切显现皆为自心，如前一般修持无戏之境界。以加害者为例，逐渐对怨亲中立之人以及一切众生进行修习。第三，根本因的瑜伽是：自他交换的菩提心。分为恒常修持和与缘分相合两种。第一种是：皈依发心，自己观想为阎魔敌。
English
At any time of day or night, in any situation, with the power of intense devotion, stop the coarse conceptual thoughts, and when the mind rests in a relaxed state, cultivate the non-dual co-emergent wisdom for a long time. Second, the yoga of incomparable compassion is: maintain proper posture and conduct. After taking refuge and generating bodhicitta, visualize yourself as Yamantaka. Visualize the lama on your crown and pray. Visualize someone who harms you, like an enemy, in front of you. Consider them as your own real mother in this life, and cherish them wholeheartedly. Focus your body and mind on practice, thinking: This person who harms me is so pitiful. This person is my kind mother, who has given me immeasurable kindness with great love. Also recite: This person who harms me is so pitiful. Recite this a hundred times, fifty times, or twenty-one times. Then think, why is it pitiful? This person has been my mother in countless lives, and has given me immeasurable kindness countless times, so they are pitiful. Think like this, and recite and practice as before. Again, why is it pitiful? Such a kind person is now like a madman, without freedom, not understanding the relationship between mother and child, and harming me, their son, so they are pitiful. Think like this, and recite as before. Again, why is it pitiful? By harming me in this way, they will go to hell because of bad karma, so they are pitiful. Think like this, and recite as before. Think about the reasons in this way, and cultivate compassion, until tears flow involuntarily, hairs stand on end, and the body cannot support itself. At the end of the session, make the aspiration that all sentient beings, led by this harmer, may attain the state of perfect enlightenment. Also visualize all sentient beings attaining the state of Manjushri Yamantaka. In this way, understand that all appearances are your own mind, and cultivate the state of non-duality as before. Using the harmer as an example, gradually train in relation to enemies, friends, neutral people, and all sentient beings. Third, the yoga of the root cause is: the bodhicitta of exchanging self and others. It is divided into two types: constant practice and combining with circumstances. The first is: taking refuge and generating bodhicitta, and visualizing yourself as Yamantaka.