Chinese
的持明者成就。以智慧手印和色界大手印，早就与智慧双运身相结合。修持一切相三摩地，如虚空藏等。最终以方便的三摩地，称为修持大悲。如果阻止一千零八十种变化，那么每一个都能获得地。三三是近修等，因为能成就智慧大身。身语明点转移的习气，以及十二支分和时间结合等都要遣除。遣除普通三门和明点等，就能获得四种安乐金刚。结合四支分和法欲等，法身清净和智慧安乐，以及报身，在此也是圣者之主。化身常恒，圣妙四果。以方便和智慧的区分，作为基础和道，也说了两种。因此，要知道智慧真言的两种身，二谛体性一味。这是双运不住涅槃次第，秘密次第不可思议和三摩地果。不是从智慧身中产生的普通身，获得不坏之声和不变大乐。以大乐和一切相的境地的差别，智慧身，不坏那达和悲心，要知道色身有两种。无明习气地和意身，以及转为不坏明点的安乐。四种状态和细微风心，以及风和名识，精血聚合，胜义空性，同样一切相，三显现脉风明点光明，以及融乐俱生自性俱生，智慧身和报身，不移大乐不坏之声。其他还有，佛陀智慧自性，以及忽然清净，同样五眼，三印和欢喜的刹那，以及三种行等等和九等，十二真谛，同样十六的，如果知道各种差别，才能获得对密咒决定意义的自信。这是贡噶宁波，以对众生的慈悲心，简略地宣说了自己的见解意愿。此法的名称是金刚。
English
The vidyadhara of achieves accomplishment. With the wisdom mudra and the great mudra of the form realm, the union of wisdom is already combined with the body. The meditation on all aspects of samadhi is like the treasury of space, etc. In the end, with the samadhi of means, it is called the practice of great compassion. If one prevents the thousand and eighty changes, then each one will attain the ground. The three threes are the approaching practice, etc., because they accomplish the great body of wisdom. The habitual tendencies of the transference of body, speech, and bindu, as well as the twelve limbs and the combination of time, must be removed. By removing the ordinary three doors and bindu, etc., the four vajras of bliss will be attained. By combining the four limbs and dharma desire, etc., the dharmakaya is pure and the bliss of wisdom, as well as the sambhogakaya, here also the lord of the holy ones. The nirmanakaya is constant, the holy four fruits. By distinguishing between means and wisdom, as the basis and the path, two kinds are also taught. Therefore, know that the two bodies of wisdom mantra, the nature of the two truths is one taste. This is the stage of non-abiding nirvana of union, the secret stage is inconceivable and the fruit of samadhi. It is not an ordinary body that arises from the wisdom body, but one obtains indestructible sound and unchanging great bliss. With the difference of the realm of great bliss and all aspects, the wisdom body, indestructible nada and compassion, know that there are two kinds of form bodies. The ignorance of habitual tendencies, the ground and the mind body, and the bliss of transforming into indestructible bindu. The four states and the subtle wind mind, as well as the wind and the consciousness, the aggregation of semen and blood, the ultimate emptiness, likewise all aspects, the three appearances of the channels, winds, bindus, and clear light, as well as the melting bliss, the co-emergent nature, the co-emergent, the wisdom body and the sambhogakaya, the unmoving great bliss, the indestructible sound. Furthermore, the Buddha's wisdom nature, as well as sudden purity, likewise the five eyes, the three mudras and the moment of joy, as well as the three kinds of conduct, etc. and the nine, etc., the twelve truths, likewise the sixteen, if one knows the various distinctions, then one will gain confidence in the definitive meaning of the secret mantra. This is Kunga Nyingpo, with a compassionate heart for beings, has briefly explained his own views and wishes. The name of this dharma is Vajra.
English
Having been blessed with the arising of the four joys, this is a praise for meditating on bliss and emptiness. This is the small booklet of Guru Yoga, the first part. Auspicious! A thi ri! Namo Gurave! For the path of meditation, it is crucial to have a completely pure shamatha and vipassana. For shamatha, there are nine methods of settling the mind, relying on the eight activities of abandoning the five faults, making the mind bright, sharp, and extremely clear, without the movement of conceptual thoughts, abiding in one-pointedness. For vipassana, it is necessary to generate a view that is free from all elaborations, not just understanding, but a complete experience. If these are not present, the settling of the mind will be introduced as root-severing from a rough boundary. Except for a few individuals with excellent faculties, many will turn into Bon, Heshang Mahayana practices. That is inferior to the samadhi of superior tirthikas. If there is a completely pure shamatha and vipassana, then in the state of not abandoning it, forcibly introducing whatever arises as the path without alteration, this is an extremely profound instruction, the tradition of the great siddhas. Generally, the common good shamatha and vipassana, even if one meditates on longevity pills, will have various increases and decreases depending on conditions. If one grasps this method of not altering as the path, one will immediately accomplish a state that will not be changed by any condition. At that point, it has already become root-severing. Some do not need to go through the path of shamatha and vipassana. Nowadays, there is the swift path of Mahamudra. Some siddhas say that one is liberated just by a word of introduction. Those individuals who are like jewels are liberated because the power of previous meditation is awakened by conditions, but it is not suitable for beginners. Yogini Binasa, like seeing a water pot break and being liberated. For ordinary people, even if they see a water pot destroy three thousand worlds, how can they be liberated? However, if this method of not altering as the path is without error, even if one indulges a little, one can balance the gross eight worldly concerns. But now, most are introduced as Bon practices, and it seems like they are just passing the time and wasting their lives. Therefore, in order to take this essential point into practice without being misled, it is very important to settle the mind first. No matter where one places the object of focus, it must be without attachment and completely concentrated. The object should not be placed outside, but rather placing the mind on the mind.
Chinese
将心安住在一种姿势和身体要点上，然后将这些视为不确定的，并像以前一样训练心。在没有什么是禅修的情况下，不要有丝毫的分散。然后，无论外在的形状、声音等显现出什么，都要像以前一样保持那清晰的显现。然后，将它与所有行为结合起来，并像以前一样保持那清晰地显现为疾病、痛苦等的本质的显现。当白天禅修持续不断时，由于意愿的些微差异，夜晚也会有沉重的睡眠和梦境，从而进入寂止的境界。重要的是在所有这些中保持正念。这是关于心安住的独特的第二份小文件。ཨྠིྀ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！顶礼上师！在获得对心安住的稳定之后，按照口诀，好好地运用生、住、灭三者，将会出现一种仅仅是显现而无任何实体的状态。安住于此。因为需要一种不失去其精华的状态，所以重要的是反复中断并重复禅修。此外，也要在前面四种的止观之后的所有状态中运用和结合它。当能够将它与一切结合，并且在努力的同时将不做作视为道路时，无论出现好坏的显现，仅仅是显现的那一刻，自己就能认识自己。仅仅是认识的那一刻，就能清楚地看到本质没有生、灭、来、去，而不仅仅是理解。所有先前的显现都像是从自己的一面站起来一样，即使消失在无处，也不会停止所有的显现。那时，不要刻意放松或收紧，不要特意专注或禅修或矫正。没有必要对任何显现出来的东西进行修改。此外，对于思考重要的事情和研究经文的微妙含义等，也需要对这些显现保持不做作的方式。那时，禅修中没有我执，没有需要否定和肯定的东西，需要放弃和需要接受的东西变得平等。即使所有的显现都显现，也没有什么可以显现的，也没有什么可以被发现的，当自性在没有努力的情况下被认识时，这被称为脱离根本，或者是不变的。即使在获得这个之后，无论通过智慧进行多少分析，以及生起次第等有多少造作，也不会超出脱离根本的范围，因此非常有效。
English
Having stabilized the mind on one posture and body points, then regard these as uncertain and train the mind as before. In the absence of anything to meditate on, do not have even a slight distraction. Then, whatever appearances of external forms, sounds, etc., arise, maintain that clear manifestation as before. Then, combine it with all activities, and maintain the essence of that clear manifestation that appears as illness, suffering, etc., as before. When the meditation continues uninterrupted during the day, due to a slight difference in intention, heavy sleep and dreams will also come at night, thereby entering the realm of quiescence. It is important to maintain mindfulness in all of these. This is the unique second small document on mind-abiding. Athi Ri! Homage to the Guru! Having gained stability in that mind-abiding, by skillfully applying the three—arising, abiding, and ceasing—according to the instructions, a state will come about that is merely appearance without being established anywhere. Rest in that. Because a state that does not lose its essence is needed, it is important to repeatedly interrupt and repeat the meditation. Moreover, it should also be applied and combined with all the subsequent states of the previous four. When one is able to combine it with everything, and when, while exerting effort, one takes the uncorrected as the path, whatever good or bad appearances arise, from the very moment of arising, one knows oneself. From the very moment of knowing, one clearly sees that the essence has no arising, ceasing, coming, or going, and it is not just understanding. All the previous appearances are like standing up from one's own side, and even if one disappears into nowhere, all appearances do not cease. At that time, do not deliberately loosen or tighten, do not intentionally focus or meditate or correct. There is no need to modify whatever appears. Furthermore, for thinking about important matters and examining the subtle meanings of scriptures, etc., it is also necessary to maintain the uncorrected way of maintaining those appearances. At that time, in meditation, there is no ego, there is nothing to negate or affirm, and what needs to be abandoned and what needs to be accepted become equal. Even though all appearances appear, there is nothing to appear, and there is nothing to be found. When self-nature is recognized without effort, it is called being free from the root, or being unchanging. Even after obtaining this, no matter how much analysis is done through wisdom, and no matter how many elaborations there are, such as the generation stage, it does not go beyond being free from the root, so it is extremely effective.
English
Considering afflictions as wisdom and hating virtuous deeds with elaboration is a mistake in the Dharma of abandonment and adoption. The small text of cutting off the root, this is the third. Athi! Homage to the Guru. Especially regarding taking the five poisons as the path, ordinary worldly people, wandering in samsara by freely indulging in the five poisons. From the perfections, suppressing them with love and so on, it is said that meditating on emptiness abandons them from the root. Also, from compassion and so on, some skillful means practitioners make it the path, which comes from all the Great Vehicles. Except for Anuttarayoga, other mantras are mostly similar to that. In this Anuttara, with clear light non-conceptuality, taking ignorance as the path, with manifest conduct, anger, and the pride of the deity, and the bliss of union with the consort, etc., if one relies on not deliberately abandoning desire and it becomes the path, then what should be abandoned becomes naturally pure. However, in this case, the way to take the five poisons as the path without modification based on the view is, for example, when the mind clearly arises in the form of desire, if it goes its own way, it is the same as the mind of ordinary people. If you deliberately abandon it, you are not skilled in means. Therefore, the object of desire, the desirer, and the way of desire are not established in their own nature, and although there is nothing to be found, the door of arising of desire is not blocked, and it is not regarded as a fault or merit. Without being disturbed by karma, when staying at the very door of arising, it is called the Samadhi of Desire Vajra, Victorious Amitabha (Tibetan: འདོད་ཆགས་རྡོ་རྗེ་རྒྱལ་བ་འོད་དཔག་མེད་, Sanskrit Devanagari: कामवज्र विजेता अमितप्रकाश, Sanskrit Romanization: kāmavajra vijetā amitaprakāśa, Chinese literal meaning: Desire Vajra, Victorious One, Immeasurable Light). Similarly, all five afflictions should be applied. There are also two stages of effort and no effort in this. A yogi like the sky, benefits others like the sky. A yogi like the sun and moon, benefits others like the sun and moon. A yogi like a river, benefits others like a river. A yogi like the earth, benefits others like the earth. Even though the edges of the five poisons are not broken, it is wonderful to turn them into medicine. It's like taking an enemy who used to be an enemy as a friend by means of skillful means. The small text of Desire Vajra and so on, this is the fourth. Athi! Homage to the Guru. Among the two stages of the path, the instructions of the generation stage are to be known elsewhere, so they are not mentioned here. Abandoning the form of the deity is one, strong pride is two, the view of no self-nature