English
All phenomena of appearance, sound, and the environment and beings, are contemplated as the unreal, illusory aspects of how they appear. Furthermore, one meditates with the aim of understanding that the true nature, or emptiness, is luminosity. The preliminaries and so on are the same as before. Maintain the posture of the body and the gaze of the eyes in a comfortable manner. Expel the coarse air and let the breath flow naturally. Abandon mental distractions and, in a relaxed state, hold awareness in the natural state of the mind. Clearly and distinctly rest in that own nature. This is the root, the first point of contemplation. If experience arises, recognize it as unborn, unceasing, and without limit, the second point of contemplation. Then, completely rest the six consciousnesses upon the present appearance, the third point of contemplation. Again, upon this appearance, directly look at the self-face of the awareness that gives rise to appearance and the appearance itself, which are inseparable, the fourth point of contemplation. After that, recognize the true nature of all these appearances and sounds as the luminosity of the mind's own nature. For example, the clouds first arise from the sky, in between they do not go beyond the nature of the sky, and when they finally dissolve, they dissolve into the sky. Using this as an example, these appearances and sounds first arise on the basis of awareness-mind as mere appearances, in between they are not established as being different from the nature of the mind, they are appearances of the mind, and when they dissolve, they dissolve into the mind. The place of arising, abiding, and dissolving are merely different ways of appearing, but recognize that there is not even the slightest difference in essence. This is the fifth point of contemplation. Then, integrate that experience into whatever actions you do, such as walking, standing, sitting, eating, and talking. Also integrate it into other virtuous activities. From time to time, remember the intention that appearances are unreal and that their nature is luminosity. This is the sixth point of contemplation. Here, those who practice the true nature of Mahamudra do not regard intention as meditation, they do not consider it to be conceptual meditation. As it says in Ngokpa's "Four Meanings of Luminosity": "Whatever actions you do, it is luminosity, repeatedly meditate on thinking it is luminosity." This appears explicitly, so the Dharma terms are different. Je Gampopa also, in a Dharma gathering, refuted those who thought that Ngok Josay practiced tummo as luminosity. Drikungpa also said, "Not touched by the three great ones," so this Mahamudra of the New Tantra school...
Chinese
似乎已经做了盛大的大手印开示。因此，玛尔·俄的传承大手印，是新密咒派的大手印。虽然两种传承都以玛尔巴大师为源头，但玛尔·俄·措三者是密咒派的传承。米拉日巴尊者实际上也是这么认为的，在十八问答中说：“秘密真言最为殊胜，我从不说见解高超。”而且，当对冈波巴尊者进行口头指导时，也不会说“没有纯粹的智慧”，也不会说“保持未加工的原始状态”，而是说“修习拙火瑜伽，总有一天会见到心的本性”，等等。因此，后来的许多人，虽然以玛尔·俄的究竟见解也是实相大手印为基础，却做了很多无意义的吹嘘，很难真正做到。有变成空谈的危险。因此，必须懂得区分不同的观点，并且要知道，在关键问题上，观点并不矛盾。此时，暂时的安顿心绪的教诲，是把根本的智慧带到超越之境的伟大方法，所以即使教法术语不同，也应该理解为观点要点是一致的。现在进入正题，提升之前的经验是：显现的特征是没有生，轮回的特征是没有根基，心的特征是双运，上师的特征是具有传承。据说这是觉沃·那若巴写在伞柄上的话。也就是说，现在这些各种各样的显现，实际上是没有成立的。如果把心专注于自己面前显现的瓶子、布匹等任何事物上，就会被那显现的布置差别所迷惑。如果观察事物本身的各个部分，每个部分都没有瓶子、布匹等，也没有不是部分的整体，而且除了这两者之外也没有成立的，所以如果用非常微细的方式观察，就没有瓶子、布匹。如果不观察，空性本身就会清晰地显现为瓶子、布匹。这样一来，外在的所取就不能成立。因为所取不能成立，所以能取的意识也是错误的。因为作为原因的所取境和作为结果的能取境，在前一刹那没有成立真实的意义，所以在之后显现的生起也只是错觉，实际上并没有成立。像这样反复修习，是第七个观修要点。像这样
English
It seems that a grand Mahamudra teaching has been given. Therefore, the Mahamudra of the Mar-Ngok tradition is the Mahamudra of the New Tantra school. Although both traditions originate from the master Marpa, the three of Mar, Ngok, and Tsur are the tradition of the Mantrayana school. Lord Milarepa also actually thought this way, saying in the Eighteen Questions and Answers, "Secret mantra is the most supreme, I never say that the view is high." Moreover, when giving oral instructions to Lord Gampopa, he would not say "without pure wisdom," nor would he say "keep the unprocessed original state," but rather say "practice Tummo yoga, and one day you will see the nature of mind," and so on. Therefore, many later people, although based on the ultimate view of Mar and Ngok being the reality of Mahamudra itself, make many meaningless boasts, which are difficult to truly achieve. There is a danger of becoming empty talk. Therefore, one must know how to distinguish different views, and one must know that on key issues, the views are not contradictory. At this time, the teaching of temporarily settling the mind is a great method of bringing fundamental wisdom to the realm of transcendence, so even if the Dharma terms are different, it should be understood that the key points of the view are the same. Now let's get to the point, enhancing the previous experience is: The characteristic of appearance is no birth, the characteristic of samsara is no foundation, the characteristic of mind is union, the characteristic of the guru is having lineage. It is said that this was written by Jowo Naropa on the handle of an umbrella. That is to say, these various appearances now are actually not established. If you focus your mind on any object that appears in front of you, such as a vase or cloth, you will be confused by the differences in the arrangement of that appearance. If you examine the individual parts of the object itself, each part does not have a vase or cloth, etc., and there is no whole that is not a part, and nothing is established other than these two, so if you look at it in a very subtle way, there is no vase or cloth. If you do not examine it, emptiness itself will clearly appear as a vase or cloth. In this way, the external object of grasping cannot be established. Because the object of grasping cannot be established, the consciousness of grasping is also mistaken. Because the object of grasping as the cause and the subject of grasping as the result do not establish the true meaning in the previous moment, the appearance of arising in the subsequent moment is also just an illusion, and is not actually established. Meditating on this repeatedly is the seventh point of meditation. Like this
Chinese
因为一切法无生之故，轮回是不存在的。如果存在，则必须从一个因缘根本中产生。虽然轮回似乎是从根本的业和烦恼习气中产生，但由于业、烦恼、习气本身从一开始就没有成立，所以轮回也是无根无基的。观修次第第八，心的自性，无论在外、内、中间任何地方都不存在，颜色、形状等任何相状都不成立，于此安住心。观修次第第九，也不是仅仅空性，在任何自性中都不成立的某种东西，存在于觉性的本体中。那个在四灌顶第三灌顶时所体验的自性，忆念显现为安乐的那个体性。于此，知晓显现为心，知晓心为空性，空性知晓为安乐，如此立名。观修次第第十。证悟那个的方法是上师的加持，因此祈请，以一切令上师欢喜之事令上师欢喜。到此为止有十一个观修次第。此外，还有根识自还，心显现为智慧，二取无别相遇，如河流般持续瑜伽，多即一味，各别自证，如灯火一般，轮回涅槃无别，俱生俱灭无异，需要如此介绍，这是假设修行已经纯熟的情况。此法并非大手印六法那样分别开来的宗规，而是光明大手印那样合一的宗规。第二，关于修习光明的窍诀，有安立光明的基础和增进体验两种。第一是名为“灌顶体验大手印”的那个，如果未断除分别念则是众生，断除则是佛，说断除分别念需要（ཨེ་ཝཾ，A vaṃ，诶വം，诶旺）。（ཨེ་，A，诶，诶）是虚空，（ཝཾ，vaṃ，വം，旺）是将觉性束缚于不动摇。那个的口诀是，身体要诀具备，观看方式是仰望天空，结合六支瑜伽的手印，是如实依照字面的白日瑜伽。修习这个，觉知不会沉没，五种征相立即显现，无分别念生起，暖乐自然而然产生。第二是增进，如果明亮，则观想成具有八面十六臂的自生本尊。如果收摄，则观想成双运父或无我母。心间有红色莲花和……
English
Since all phenomena are without origination, there is no samsara. If it existed, it would have to arise from a single cause and basis. Although samsara appears to arise from the basis of karma, afflictions, and habitual tendencies, since karma, afflictions, and habitual tendencies themselves are not established from the beginning, samsara is also without root or foundation. Eighth contemplation: The nature of mind is not located anywhere—neither outside, inside, nor in between. It has no characteristics such as color or shape. Settle the mind on that. Ninth contemplation: It is not merely emptiness; something that is not established in any nature exists as the essence of awareness. Remember that very nature, the experience of bliss during the third of the four empowerments, as the recognition that appears as bliss itself. Here, it is termed knowing appearance as mind, knowing mind as emptiness, and knowing emptiness as bliss. Tenth contemplation. The method for realizing that is the blessing of the guru, so pray and please the guru with all that is pleasing. Up to this point, there are eleven contemplations. Furthermore, there are also the reversal of the senses, the arising of mind as wisdom, the meeting of non-duality, the yoga of continuous flow like a river, many as one taste, individual self-awareness, like a lamp, the inseparability of samsara and nirvana, and the non-difference of meditation and post-meditation, which need to be introduced. This is assuming that meditation has become proficient. This Dharma tradition is not a system of separating the six dharmas of Mahamudra individually, but a system of unifying them as the Great Seal of Clear Light. Second, regarding the instructions on meditating on clear light, there are two aspects: establishing the basis of clear light and enhancing experience. The first is what is called the "Empowerment Experience Mahamudra." If conceptual thoughts are not abandoned, one is a sentient being; if they are abandoned, one is a Buddha. It is said that abandoning them requires (ཨེ་ཝཾ，A vaṃ，诶വം，诶旺). (ཨེ་，A，诶，诶) is space, and (ཝཾ，vaṃ，വം，旺) is binding awareness immovably. The instruction for that is: maintain the bodily posture, look into the sky, and combine the hand mudra of the six-branch yoga. It is the daytime yoga exactly as it sounds. If you meditate on this, the consciousness will not sink, the five signs will immediately appear, non-conceptual thought will arise, and warmth and bliss will naturally occur. The second is enhancing: if it is clear, meditate on oneself as having eight faces and sixteen arms. If it is gathering, meditate on the union of father and mother or selflessness. In the heart, there is a red lotus and...
Chinese
观想一个黑色的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字在太阳上。从中发出无量的光芒，遍布十方。所有器世间的一切都变成宫殿，融入众生。所有有情众生都变成喜金刚或者无我母，然后融入自身。自己的身体从上、下和四周都向内收摄，融入带有座垫的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。座垫莲花日轮融入吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。足曲、腹部、头部、半月、明点、那达依次收摄。那达也净化为空性。尽力安住于那样的状态中，如果以前有经验就继续保持。再次将本尊观想为清晰明亮的形象。这是后续分解的瑜伽。在俄巴传承的喜金刚法类中，不进行执取微细身的观修。有些人仅仅学习观修光明法的诀窍，自然而然地会生起自性光明的体验。但大多数情况下，首先对自性光明的诀窍有所体验之后，再修习这个方法，效果会更好。这些是醒时修习光明的窍诀。第三个是修习睡眠光明的诀窍。如果以前修过拙火、幻身或者刚才所说的醒时光明，那么修这个就没有困难。有些人也会自然而然地显现。即使没有修过那些，依靠这个窍诀也能迅速证悟光明。其中有真实执取睡眠光明和混合睡眠与白天两种。第一种是：在自己的心间，观想四瓣莲花脉的中心有一个蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。四片花瓣上，也观想从前面开始顺时针旋转的四个阿努达惹，颜色也是蓝色。蓝色代表心，所以在心间这样观想是合理的。但也不一定非要是蓝色，总的来说，窍诀的实修才是最重要的。无论如何，在观想五个字之后，首先将心专注于阿字上。然后它融入努字，再融入达字，再融入惹字，在这些上面也稍微停留一下。然后自己也融入中央的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。长时间地专注于吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字上。然后也稍微不作意地安住。在每一座中都这样反复观修。在闭关的时候，用这种方法修一个月等等。在那期间，自