English
Thinking that there is only suffering, and that all of the three realms of samsara are suffering. Upon careful examination, it is clear that all sentient beings of the six realms, as vast as space, our kind parents, are experiencing endless suffering, how pitiful. Thinking that I must liberate them from this suffering. These three aspirations should be cultivated continuously. These three aspirations can be practiced one at a time, or all three can be combined into one session. Secondly, as it is said, "Guru on the crown of the head, deity in the heart, meditate on the unborn nature of one's own mind." Among the three key points, the first is to visualize the guru on the crown of the head: On the crown of one's head, the essence of the Dharmakaya is a crystal stupa with a thousand doors (or: hundred doors). The essence of the Sambhogakaya is adorned with all kinds of jewels. The essence of the Nirmanakaya is that each door contains a Buddha. The essence of the indivisible three kayas is that within the vase of the stupa is the true form of the root guru, or the form of Vajradhara. With devotion and longing, pray: The essence of the unborn Dharmakaya, I pray to the precious guru. The essence of the unceasing Sambhogakaya, I pray to the precious guru. The essence of the unlocalized Nirmanakaya, I pray to the precious guru. The essence of the three kayas of great bliss, I pray to the precious guru. Please bless me! Pray in this way. It dissolves into a stream of light or nectar and merges into oneself, so that all the root and lineage gurus and one's own mind become inseparable, and remain in this state. The second key point is the instruction for visualizing the Yidam in the heart: In one's own heart, on the center of a red lotus with a thousand petals, visualize the noble Avalokiteshvara Khasarpaṇi or the four-armed Avalokiteshvara, whichever one prefers. In the heart, on the moon, is HRIḤ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ， 种子字：啥）. On each of the thousand petals is a white A syllable. With devotion, faith, and love for the Yidam in the heart, recite Om Ah Hrih Hum, and Om Mani Padme Hum, as much as possible. Finally, they all dissolve into light and gradually disappear, merging into one's own body, speech, and mind. Just as a rainbow disappears into the sky, remain in this state. The third key point is the instruction for meditating on the unborn nature of one's own mind: Maintain the posture of the body, let the breath flow naturally, and let the mind abandon the thoughts of the three times (past, present, and future), and naturally abide.
Chinese
像那样逐渐增长，观想自己显现为观世音，进入那个光明的管道中，这是寻找道路的口诀。像这样，这三个口诀是迁识的前行。之后，强烈希望迁识到慈氏（弥勒佛）的心间，于是从心间发出光芒，像铁钩一样，在管道中向下。自己显现为观世音，被那像铁钩一样的光芒牵引，刹那间融入慈氏的心间。这是正行的观想，所以连续修习三四次。再次从慈氏的心间向外放射，化生为莲花，心想正在听法，这是后行的观想。第三，混合中阴修习的窍诀是：此法在中阴时应当知晓，应将外、内、密进行转化，以空性大悲的瑜伽，智者应将自身融入其中。这是说，这里有前行的要点：现在的一切显现都是实有的中阴。心想此时必须不迷惑，生起强烈的厌离心和愿望。正行四法是：如果将现在的非清净显现放置于此，就会生起贪嗔的分别念，从而在轮回中受生，所以必须想方设法转化为清净的显现。外在显现为形象的一切都观想为观世音菩萨的身相，听到的声音都观想为咒语。内在自身观想为观世音菩萨的身相，语言观想为咒语。秘密是心，在修习自心无生的时候，如前所说，安住于实相中，这是三种转化。后行是，观想自己和他人的六道众生以及所依处的一切都如虚幻一般，因为没有如此证悟而感到可怜，稍微修习一下。此法本身的见、修、行、果四者是：任何显现都认识，是见的要点。不离于此，是修的要点。忆念平等，是行的要点。如果通达，就是果的要点。这是大成就者的口诀。如是说，心的安住或变化，或者任何显现，从原始以来就认识到远离执著，这是见。以忆念和觉知持续不断地保持，这是修。对于痛苦和快乐以及好坏的因缘都平等对待，这是行。现在以勤作而修
English
Like that, gradually growing, visualize yourself appearing as Avalokiteśvara, entering that tube of light, this is the instruction for finding the path. Like that, these three instructions are the preliminaries of transference of consciousness. After that, with a strong desire to transfer consciousness to the heart of Maitreya, light rays like iron hooks emanate from the heart, going down inside the tube. Yourself appearing as Avalokiteśvara, drawn by that light ray like an iron hook, instantly merges into the heart of Maitreya. This is the main practice of visualization, so practice it three or four times in succession. Again, radiating outwards from the heart of Maitreya, transforming and being born in a lotus, thinking that you are listening to the Dharma, this is the subsequent visualization. Third, the instruction for mixing the practice of Bardo is: This itself should be known in the Bardo, the outer, inner, and secret should be transformed, with the yoga of emptiness and compassion, the wise should join themselves to it. That is to say, here is the key to the preliminary: all present appearances are the actual existence of the Bardo. Thinking that one must not be mistaken at this time, generate strong remorse and desire. The four main practices are: If the present impure appearances are left as they are, thoughts of attachment and aversion will arise, and one will take birth in samsara, so one must try to transform them into pure appearances. All outer appearances of form are visualized as the body of Avalokiteśvara, and all sounds are visualized as mantras. The inner self is visualized as the body of Avalokiteśvara, and speech is visualized as mantras. The secret is the mind, when practicing the unborn nature of one's own mind, as taught before, abide in the true nature, these are the three transformations. The subsequent practice is to contemplate that all sentient beings of the six realms, including oneself and others, and all their environments, are like illusions without inherent existence, and to feel compassion for those who have not realized this, and to meditate on it slightly. The four aspects of view, meditation, conduct, and result of this Dharma itself are: Whatever arises is recognized, this is the key to the view. Not being distracted from it, this is the key to meditation. Remembering equanimity, this is the key to conduct. If it is mastered, this is the key to the result. This is the instruction of the great accomplished one. As it is said, whatever arises, whether the mind abides or changes, recognizing that it is free from grasping from the very beginning, this is the view. Maintaining it continuously with mindfulness and awareness, this is the meditation. Treating all happiness and suffering, and good and bad circumstances, with equanimity, this is the conduct. Now, practicing with effort
Chinese
虽不用功，但何时若能不费力自然生起，即是圆满，也就是果。这些的意义，应从克珠·洛扎瓦·绛贝所著的《引导大论》中了解。这《心要三义引导文》也是嘉钦巴·达拉纳塔所说的。 审核完毕。吉祥！ 印度语：金刚妙道。藏语：名为《金刚妙道》。向金刚持顶礼！ 怙主大乐者，顶礼金刚持上师。为了所有未尽之续部，将详尽阐释其真实。续部的开端为ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），此为一切蕴的容器。以此能诠释空性与慈悲的大乐，以及佛陀与轮回。然而，应了悟其自性显现与无漏心之真谛。对众生怀有伟大的慈悲心，应依止通达续部的上师。对上师怀有恭敬正直之心，舍弃其他道与导师，对甚深之义无分别念，若能精进，一切皆具成果。此乃大乐之解脱续，基、道、果一切皆是自性大乐，以乐成就大乐。于此，心之自性为何？于二身中如是安住。极度离戏论乃法身，色身则包含身体与外器世界。于无始以来，最初无因之佛法，恒常安住于一切有情心中，此即名为因之金刚持。五蕴即是自性佛，明妃与诸要素皆为坛城。诸根及其对境，一切皆是菩提萨埵与天女。如是清净一切垢染，应修持大智慧。安住于圆满的生起次第，于此修持圆满次第。为了所依与能依之因，无身则无乐，因此身体是清净的坛城，心亦将转为真实现乐。应修近分、近行分与大
English
Although effort is not needed, when it arises effortlessly and naturally, it becomes complete, that is, the result. The meaning of these should be understood from the "Great Guide" composed by Khetsun Lotsāwa Jampal. This "Essential Three Meanings Guide" was also spoken by Gyalkhampa Tāranātha. Checked and finalized. Auspicious! In Indian language: Vajra Sumargga Nāmaḥ. In Tibetan language: Called "The Excellent Vajra Path." Homage to the Vajra Holder! O Protector, Great Bliss, I prostrate to the Vajra Holder Lama. In order to fully explain the truth of all the remaining tantras, I will explain it clearly. In the beginning of the tantra is the letter E-Vam. This is the container of all aggregates. With this, the great bliss of emptiness and compassion, as well as the Buddha and samsara, are expressed. However, one should realize its self-nature manifestation and the truth of the undefiled mind. With great compassion for beings, one should rely on a teacher who understands the tantras. With respect and honesty towards the Lama, abandoning other paths and teachers, without conceptualization of the profound meaning, if one strives, everything will be with results. This is the liberation tantra of supreme bliss. The basis, path, and result are all naturally great bliss. Great bliss is accomplished by bliss. In this, what is the self-nature of the mind? It abides in two bodies. Utter non-elaboration is the Dharmakaya. The form is with body and outer world. From beginningless time, the first causeless Buddha Dharma, constantly abides in all sentient beings. This is called the cause Vajradhara. The five aggregates are the self-nature Buddha, the consorts and elements are the mandala. The senses and their objects are all Bodhisattvas and goddesses. Thus, purifying all defilements, one should meditate on great wisdom. Abiding well in the generation stage, here meditate on the completion stage. For the sake of the cause of the support and the supported, without a body there is no bliss. Therefore, the body is a pure mandala, and the mind will also transform into true bliss. One should practice approach, close approach, and great
Chinese
又修习，修习大瑜伽，瑜伽之后是瑜伽，极其真实大瑜伽，结合与坛城之王，从外修习事业之王，自身显现如丸药，极明亮如帝释虹，从外对一切事物散布，离一与多，从坛城等门出现，受用食物等一切事物，以天之明和现观，自身不和极其止息，鼻尖观想芥子，如是字母与相，影像等坛城，或开展或收摄，金刚或莲花之鼻尖，以芥子之方式观想相，坛城开展与收摄，一一亦如是观想，身与乐无自性，从分别念决定生起，以有之方式调伏之，是成果之道所生。如是是第一次第。心性光明，垢染皆为忽然，自性无生灭，诸法极增长时，贪欲离贪超越一切，非空非不空，超有与无及有无，舍弃分别念之境，离言语名相，不为虚假禅定所染污，亦离勤作因，以上师之恩德而证悟。自性本来未生，非真非假即如此，不住于任何法身，诸法周遍显现，于有情界常住之，佛陀自证当知，无譬喻与思择之象征，以上师加持力之故。解脱一切乐与苦，非因缘所转非因缘所生，地与地无动摇，自以自知。如虚空无造作，手等不改变化故，于自心上遍寻觅，从上师次第而获得。自性与意变一切，如水与波无差别，于此自性离戏论故，动摇亦皆得清净。非不分别非分别念，完全超离作用事业，超越思虑大手印，智慧足。
English
Also practice, practice the great yoga, after yoga is yoga, extremely true great yoga, union with the king of mandalas, from the outside practice the king of actions, the self appears like a pill, extremely bright like Indra's rainbow, from the outside spread to all things, separate from one and many, arising from the doors of mandalas, enjoy all things such as food, with the clarity and manifestation of the deity, one's own disharmony is completely pacified, visualize mustard seeds at the tip of the nose, likewise letters and signs, images and other mandalas, either expand or contract, at the tip of the vajra or lotus nose, visualize signs in the manner of mustard seeds, expand and contract the mandala, and visualize each one in the same way, body and bliss are without inherent existence, definitely arising from conceptual thought, subdue it in the manner of existence, it is born of the path of fruition. Thus is the first stage. The nature of mind is clear light, defilements are all adventitious, the nature is without arising or ceasing, when all dharmas are supremely increased, desire is free from desire, transcending all, neither empty nor not empty, transcending existence and non-existence and both, abandoning all objects of conceptual thought, free from words and names, not defiled by false meditation, also free from effort and cause, it is realized by the grace of the guru. The nature is originally unborn, neither true nor false, just like this, not abiding in any dharmakaya, all dharmas appear everywhere, abiding constantly in the realm of sentient beings, the Buddha himself should know, without symbols of analogy and thought, because of the transference of the guru's blessings. Liberated from all happiness and suffering, not transformed by conditions, not born of conditions, the earth and the earth are without movement, know yourself by yourself. Just as the sky is uncreated, hands and so on do not change, therefore, search everywhere in your own mind, and obtain it from the lineage of the noble guru. The nature and all the transformations of mind, are inseparable like water and waves, in this nature, free from elaboration, even the movements are all purified. Neither non-conceptual nor conceptual thought, completely transcending action and activity, transcending thought, the great mudra, the foot of wisdom.