Chinese
弥勒的口诀分别开示，寂祥的诀窍也细致地做了区分，明确指出了这个和那个。虽然意义上没有差别，但为了避免词句的相互混淆。这个方法是好的，虽然祖传的方法有一些额外的口诀，但现在已经失传了，所以这里只讲纯正的俄派。从喜金刚续部的海洋中，出现了这个深奥精髓的兔子。即使没有依据，难道能用虚伪的清净之语，来守护玛尔俄的教法吗？即使没有见到玛尔巴的宗义的丝毫，却在汇集了所有赞美之词的汇编中，大量传播没有意义的文字，宣称是那若玛尔米的宗义，这真是奇怪。知道了这个道理，按照上师的宗义，毫无隐瞒地写下来。因为受到言语的催促，为了获得对无有造作的佛法的信心而写下。 。 。喜金刚的口诀混合转移和九次第道的引导文，名为“无谬决定秘密”的这个，也是由伟大的胜者法脉持有者，吉祥达隆巴法王阿旺扎西贝珠的命令所催促，由嘉康巴达热纳塔撰写。校对完毕。 嗡 斯瓦斯谛 扎 贝 嗡（藏文：ཨོཾ་སྭཱ་སྟི་པྲ་ཛཱ་བྷྱཿ，梵文天城体：ओं स्वस्ति प्रजाभ्यः，梵文罗马拟音：oṃ svasti prajābhyaḥ，汉语字面意思：嗡，愿众生吉祥！）。 吉祥喜金刚的口诀，名为“开启隐藏之眼”等。 顶礼吉祥黑汝嘎！ 与虚空等同的智慧方便结合，享用佛法甘露的圆满报身，具足七支的胜者金刚持，大乐怙主，愿您吉祥！ 瑜伽母续之王，喜金刚极明，俱生极成就，二次第得胜。 慈爱一切有情，赐予一切智之果，顶礼贤善上师后，无有布施火供，亦无苦行。 非有非无，断常皆离。 此处舍弃一切行为之事，无有坛城亦无坛城主。 空性大悲无二别，菩提心即是智慧。 彼处念诵即是苦行，布施火供坛城
English
The instructions of Maitri are separately explained, and the key points of Zhi Zang are also meticulously distinguished, clearly pointing out this and that. Although there is no difference in meaning, it is to avoid confusion between the words and sentences. This method is good, although there are some additional instructions in the ancestral method, but they have now been lost, so here only the pure Ngok tradition is explained. From the ocean of the Hevajra Tantra, this rabbit of profound essence has emerged. Even without basis, can the Mar Ngok teachings be protected with false words of purity? Even without seeing a trace of Marpa's tenets, yet in a compilation that gathers all praises, a large number of meaningless words are spread, claiming to be the tenets of Naropa and Marmi, which is truly strange. Knowing this principle, write it down without concealment according to the tenets of the previous masters. Because I was urged by words, I wrote it down in order to gain faith in the unadulterated Dharma. . . This, which is called "Infallible Definitive Secret," the mixing and transferring of the instructions of Hevajra and the guiding text of the Nine Successive Paths, was also urged by the command of the great Victorious Lineage Holder, the glorious Taklungpa Lord Ngawang Tashi Peldup, and was compiled by Gyalkhampa Taranatha. Proofread. Om Swasti Prajabhyah (藏文：ཨོཾ་སྭཱ་སྟི་པྲ་ཛཱ་བྷྱཿ，梵文天城体：ओं स्वस्ति प्रजाभ्यः，梵文罗马拟音：oṃ svasti prajābhyaḥ，汉语字面意思：Om, may there be auspiciousness for the people!). The instructions of glorious Hevajra, called "Opening the Hidden Eye," etc. Homage to glorious Heruka! The union of wisdom and means equal to space, the perfect enjoyment body that enjoys the nectar of Dharma, the Victorious Vajradhara who possesses the seven branches, the great bliss protector, may you grant auspiciousness! The queen of the yogini tantras, Hevajra is extremely clear, the co-emergent is extremely accomplished, may the two stages be victorious. Loving all sentient beings, bestowing the fruit of omniscience, after paying homage to the virtuous lama, there is no offering or fire offering, nor is there asceticism. Neither existent nor non-existent, completely separated from permanence and annihilation. Here, all actions of activity are abandoned, there is no mandala nor mandala lord. Emptiness and compassion are inseparable, the mind of enlightenment is said to be wisdom. There, recitation is asceticism, offering fire offering mandala
Chinese
具坛城者。 总而言之，是心摄集之方式。 俱生之修法者， 乃是桑结桑哇（梵文：Buddhasaṃvara，意为佛密）之尊前， 由大乐怙主之恩德所说。 有身者为分别所障蔽， 智慧不会显明。 分别即是名为黑暗， 无分别即是光明。 金刚不坏具三者， 五智具足无裂缝。 轮转之轮不同于彼， 自明刹那恒常者， 舍弃三时所修持， 自明唯一成办一切。 轮回以及寂灭， 非一亦非多，非有亦非无。 补特伽罗无自性， 不可思议故当修持。 以无自性而修持， 此乃真如。 此后生起次第上师之语， 智者当一念专注。 本体无色无可见， 无声亦无听者， 无味亦无嗅者， 无味亦无尝者， 无触亦无触者， 无心亦无思者。 此后修持微细与明点， 心间中央有月轮， 月轮中央是不坏者， 各种光芒极稠密， 以此修持金刚。 此外， 空行金刚无我母， 以劝请之仪轨修持。 空行母面部之鼻尖， 观想有少许（藏文：ཉུང་ཀར）安住。 三界能动与不能动， 一切有情于少许（藏文：ཉུང་ཀར）中。 此后收摄成团， 观想光明智慧之颜色坏灭。 黑色红色与黄色绿色， 蓝色白色六支分， 从外舍弃颜色， 方便与智慧自性之， 佛父佛母交合日月， 以及字母不坏束缚之， 于胜义谛中善加修持。 圆满次第之光明， 亦以此方式修持， 直至离喜亦当证悟。 如云与虚空，如能作者， 如阳焰，此后如灯， 如无云之虚空般显现。 此后修持坛城。 如是生起次第安住于四真如，修持六支分。 其中一念专注，即是各自收摄。 明点瑜伽与微细瑜伽，坏灭颜色之结合即是禅定。
English
Possessing a mandala. In short, it is the method of collecting the mind. The practice method of co-emergence, From the presence of Buddha Saṃvara, Explained by the grace of the Great Bliss Protector. Beings with bodies are obscured by thoughts, Wisdom will not become clear. Discrimination is called darkness, Non-discrimination is clarity. The indestructible Vajra possesses three qualities, The five wisdoms possess unbroken spokes. The wheel to be turned is different from that, The self-awareness of an instant is constant, Practice by abandoning the three times, Self-awareness alone accomplishes everything. Saṃsāra and nirvāṇa, Are neither one nor many, neither existent nor non-existent. The individual has no self-nature, Because it is inconceivable, it should be practiced. Practice with no self-nature, This is suchness. Then, the words of the generation stage guru, The wise should focus on one thought. Essence is formless, invisible, Soundless, and there is no listener, Odorless, and there is no smeller, Without taste, and there is no taster, Without touch, and there is no toucher, Without mind, and there is no thinker. Then meditate on the subtle and the bindu, In the center of the heart is the moon, In the center of the moon is the indestructible, Adorned with various dense lights, With that, meditate on the Vajra. Furthermore, The Ḍākinī Vajra Nairātmyā, Should be meditated upon with the rite of urging. At the tip of the nose of the Ḍākinī's face, Meditate that a little (Tibetan: ཉུང་ཀར) abides. All beings of the three realms, moving and unmoving, Are in a little (Tibetan: ཉུང་ཀར). Then, gather into a mass, Meditate on the destruction of the colors of the clear light wisdom. Black, red, yellow, and green, Blue and white, six limbs, Abandoning colors from the outside, The nature of skillful means and wisdom, The deities in union, sun and moon, And the indestructible bound letters, Meditate thoroughly in the ultimate truth. The clear light of the completion stage, Should also be meditated upon in this way, And even the end of joylessness should be realized. Like clouds and sky, like the agent, Like mirages, then like a lamp, Appearing like a cloudless sky. Then meditate on the mandala. Thus, the generation stage abides in the four suchnesses, and the six limbs are meditated upon. Among them, one-pointedness is the separate collection. Bindu yoga and subtle yoga, the union of destroying colors is meditation.
Chinese
彼。升起和进入，或者瓶气（Kumbhaka）燃烧和滴落，这些也应通过口诀来了解。观想明点是分别念。融入微细的坛城明点之中是结合。无我母燃烧而心生欢喜是喜。珍宝明点是乐，或者在脐间乐无动摇地生起。超越形色是与专注相关的智慧。然后是圆满次第的另一种解释：从那四个自身之中，首先是我的自身，然后应观想明点，从而圆满地成就自加持。形色和声音以及气味，以及味觉和触觉都显现具备，瑜伽士自己如此思维，它们与我和他者无别，如同从金刚莲花中生出。真实至上的安乐，没有波浪也没有显现，没有分别念也没有改变。稍微融入酒中，在无我母中安住自明。远离的喜乐之边际，远离分别念，不动摇且无错乱，名为喜金刚之事物显现。首先是珍宝明点，然后应在心间观想。在珍宝和心间的顶端，观想红色月亮上的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧破）。在两个次第中都如此观想，显现为圆满的本尊。然后是关于真言的解释。在见到五种征相后，在进入、升起和安住时念诵嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，圆满）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，生起）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧破）等不坏真言，从四个坛城中念诵。在根门之道中也如此解释，在眼睛和意念之间转变为六种神通。乐是黑色，乐是黄色，乐是红色，乐是白色，乐是绿色，乐是蓝色。乐是因和非因的一切。黑色蓝色六根，被称为遍行者，通过此，六种对境，成为因和非因的安乐。获得五种神通，第六种意念神通也生起。通过详细分析母音和子音，正确地解释了金刚念诵。在太阳坛城的中央，观想心的事物。在明亮的坛城中央，观想身的字。在红色坛城的中央，安立珍宝心的字。法。
English
That. Rising and entering, or the burning and dripping of Kumbhaka, these should also be understood through oral instructions. Thinking of bindu is conceptualization. Being immersed in the subtle mandala of bindu is union. Joyful mind due to the burning of selflessness is joy. Jewel bindu is bliss, or bliss arises unwaveringly in the navel. Transcending form is wisdom associated with one-pointedness. Then, another explanation of the completion stage: From those four selves, first is my own self, then one should contemplate the bindu, thereby perfectly accomplishing self-blessing. Form and sound, as well as smell, and taste and touch are manifestly present, the yogi himself thinks thus, they are no different from myself and others, just as they arise from the vajra lotus. That true supreme bliss, without waves and without appearance, without conceptualization and without change. Slightly immersed in wine, abide in self-awareness in the selfless mother. The edge of detached joy, free from conceptualization, unwavering and without confusion, the entity called Hevajra appears. First is the jewel bindu, then one should contemplate in the heart. At the tip of the jewel and the heart, contemplate Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Destroyer) on the red moon. In both stages, contemplate this way, appearing as the complete deity. Then, an explanation of the nature of mantra. After seeing the five signs, reciting Om (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，Perfection), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，Arising), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Destroyer) etc., the indestructible mantra from the four mandalas, during entering, rising and abiding. It is also explained that way in the path of the sense faculties, between the eyes and the mind, it transforms into six superknowledges. Bliss is black, bliss is yellow, bliss is red, bliss is white, bliss is green, bliss is blue. Bliss is all causes and non-causes. Black and blue six senses, called pervasive, through this, the six objects, become bliss of cause and non-cause. Obtaining five superknowledges, the sixth mind superknowledge also arises. By thoroughly examining vowels and consonants, the vajra recitation is correctly explained. In the center of the sun mandala, contemplate the object of mind. In the center of the clear mandala, contemplate the letter of body. In the center of the red mandala, place the letter of the jewel mind. Dharma.
Chinese
于身的坛城中央安住时，观想语的字形。于业的坛城中央安住时，安置有意义的形色字。日月是血和精液，说是不可摧毁之心的实物。诸风变得明亮和安乐，从金刚和颅骨的阿里的种子字，从上和下和各自念诵。金刚颅骨的结合，颅骨在秘密的脐轮中，金刚说是眉间的轮。于上和下念诵。是命和勤奋。生起执持的智慧的方法是，然后简略地指示。如河流的流 निरंतर 奔流，如灯火的光 निरंतर 缠绕，瑜伽士恒常如此，昼夜由智者修习。具吉祥者如是逝去，如是再次逝去。进入对此次第的广说。此处精血不分，如灯火一般向下观察。发出呼噜呼噜吽的声音，做着明点和光混合，恒常观想自身心间的明点。从阻断风而燃起拙火，焚烧和加持。于脐间燃起拙火，如是焚烧五如来，也焚烧眼等，焚烧后兔持者（月亮）滴下 ཧཾ （藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：హం）。所修之物如其形，口在下方观想诸处，于秘密处的 ལཾ （藏文，梵文天城体 लं，梵文罗马拟音laṃ，汉语字面意思：ലം）中，针是火的，应思维形色进入。呕吐血和精液的交合，颤抖且顶发脱落。从心间的加持融入饮食，应断灭蕴的分别念。樟脑即是无我母，安乐是无我自性，彼之安乐是大手印，是最初元音的自性，脐轮真实安住，名为智慧，诸佛所观察。从脐间或秘密处，以业之风燃起的拙火，招请如来甘露如月光，以此观想，获得四喜，九门关闭，四轮关闭，二门打开。于外和内的等持中，从二处进入心间。是法之手印，也是智慧之手印。然后以手印作命勤，也说是自身加持之第二。