English
Bearing abundant fruit, therefore, for diligently practicing yoga, it is as meaningful as Vajrasattva. This passage explains that the three treatises of the three masters each completely demonstrate the path. They are meaningfully situated in the root, supplement, and ultimate, respectively. According to the oral instructions of the guru, arranging the order into one, it is called "Opening the Hidden Eye." This was written by Kunga Nyingpo Taranatha, who follows the footsteps of Kusali, when he was approaching twenty-one years old, during the "year of intoxication," in the secluded place of the glorious Samadhi Platform. In the connecting words, there is no arbitrary adoption of one's own conjecture. May all beings be liberated by the virtue of what is said after discovering the signs! May there be auspiciousness! Homage to the Guru Glorious Heruka! Moonlight, sunlight, the darkness of sunset, are external examples of the three appearances. When dawn arises without obscuration, that external manifest enlightenment, at the special moment of manifest enlightenment, after obtaining sunset and completely transcending it, the arising of light is internal, one should know that is manifest enlightenment itself. That which is manifested by the consort as the cause, the vajra essence is the sun's dust. The essence reaches the position of the sun, and when that also falls into the central channel, the co-emergent, unchanging dawn arises. The reality and example of manifest enlightenment are also accomplished, called the five fruit manifest enlightenments. The essence of both method and wisdom, when the subtle aggregates dissolve, it is the moon, mixed with dust. O sun, the subtle wind reaches the tip of the nose, it is said to be a sign. The wind dissolves, and the semen and blood also dissolve, it is very important that everything becomes one. At the end of that complete absorption, is the fifth step of perfecting the enjoyment body. The essence descends and dissolves is appearance, mixing and dissolving with dust is said to be increasing. The wind dissolves, appearance is nearly obtained, when the third is destroyed, everything is empty. Afterwards, it completely dissolves. In the case of the first three, it falls and dissolves into the heart and is exhausted, the essence goes to the tip of the nose. Afterwards, it is more stable, in the heart, the aggregates dissolve and then dissolve. The first three destroy good conceptual thoughts, afterwards, it destroys the habitual tendencies of clinging. Subtle obscurations of knowledge also completely return, thereby one will be able to manifest the Dharmakaya. The mind is the dawn Dharmakaya, the body is the pure body of no more learning, it is said to be accomplished together with the consort. Although it can also be accomplished through self-arisen light, but through external mudra it can greatly incre
Chinese
于彼时，二者亦如一线般解脱。身体之精血气清净故，气心转为不变圆满报身，心转二现融入之故，得法身乐空不变。其余义于瑜伽续部中，由成办义之动摇生摄与，心无动摇胜过业而策动。未见心之自性时，咒语所说心无自性。个别了悟十六空性。普基之自性空性者，于十六空性后得时，由十六母音而念诵。生起后圆满了悟之量者，从最初彼光明之，生起次第后得亦复念诵。自性本初之光明，是无有垢染之名。第三所取不可得之，空性后得金刚也。第四能取之智慧亦，不可得诸佛皆加持。第五圆满受用恒常者，依次不动宝生与，能现义成不空成就佛，作五部之咒语增广。最初舍弃粗分之能取所取，第二以习气第三以，后得分别亦善舍弃后，第四舍弃空性之智慧，第五显现法身，以一切殊胜具足断边。二者以福德第三以，圆满智慧资粮第四者，法与第五成办报身。无漏蕴二十五，色蕴转为五如来，受蕴转为五禅定，想蕴转为五教诫，行蕴转为五断除，识蕴转为五分别。此处仅说少分表诠，若不从详尽之定量分别，则如实了悟甚难也。续部之甚深要义极难悟，略摄要义所写之，以此善业转为黑汝嘎，愿一切众生证得金刚心！此为多吉尼玛等之义，以多吉尼玛之义广大故，除未作广大解释外，为彼之定论详细解释，连同其余而写成之《极明智慧之眼》，衮噶宁波·达热纳塔于寂静圣地胜乐轮之大处三摩地座，年近二十一岁时著。
English
At that time, both are liberated like a single thread. Because the body's essence, blood, and air are purified, the air-mind transforms into the unchanging perfect enjoyment body, and because the mind's dualistic appearances dissolve, one attains the unchanging bliss-emptiness of the Dharma body. The remaining meanings, in the yoga tantras, are motivated by the arising and absorption of accomplishing activities, and by overcoming karma with an unwavering mind. When the mind's nature is not seen, the mantra speaks of the mind's lack of inherent existence. Individually realize the sixteen emptinesses. The emptiness of the basis of all, in the subsequent attainment of the sixteen emptinesses, is recited from the sixteen vowels. The one who has generated and perfected the measure of realization, from the initial clear light, the subsequent attainment of mind generation is also recited. The nature of primordial clear light is the name for that which is free from adventitious stains. The third, the emptiness of the unobtainable object, is the subsequent attainment Vajra. The fourth, the wisdom of the subject, is also unobtainable, all Buddhas bestow blessings. The fifth, perfect enjoyment is constant, successively Akshobhya and Ratnasambhava, the manifesting Amoghasiddhi, perform the mantras of the five families extensively. Initially, abandon the coarse grasping and grasped. Secondly, with habits, and thirdly, after abandoning subsequent conceptualizations, fourthly, abandon the wisdom of emptiness. Fifthly, manifesting the Dharma body, with all supreme qualities, abandon extremes. The two with merit, the third with, complete the accumulation of wisdom, the fourth, Dharma, and the fifth accomplish the enjoyment body. The twenty-five uncontaminated aggregates, the form aggregate transforms into the five Sugatas, the feeling aggregate transforms into the five samadhis, the perception aggregate transforms into the five instructions, the formation aggregate transforms into the five abandonments, the consciousness aggregate transforms into the five discriminations. Here, only a partial representation is mentioned, if not from a detailed and qualified explanation, it is difficult to realize as it is. The profound essence of the tantras is difficult to realize, this concise conclusion is written, may all beings, through this virtue, transform into Heruka and attain the Vajra mind! This is the meaning of Dorje Nyima etc., because the meaning of Dorje Nyima is vast, apart from not making extensive explanations, this definitive explanation, together with the remainder, is written as "The Eye of Utterly Clear Wisdom," by Kunga Nyingpo Taranatha, at the solitary sacred place, the great place of Chakrasamvara, the Samadhi Seat, nearing the age of twenty-one.
Chinese
愿吉祥！ 顶礼！吉祥！ 顶礼上师以及本尊，无别文殊妙音后，如实书写吉祥喜金刚，口诀传承之教言。此处金刚持大尊，一切续部之精华，吉祥喜金刚之甚深口诀，欲修明灯唯一法，当精勤修持此二次第。其中生起次第，如莲花金刚所著之广修法，若略修，则于此处修持颅器尊，其余如四印之精要而修。此后欲修圆满次第，圆满次第之初基，不坏金刚之三摩地者，自身观为本尊之身，于此专注而入定，乃身金刚之三摩地。彼稳固后，自心之体性，仅于觉知而入定，乃语金刚。彼稳固后，于前方虚空，专注而观修，乃意金刚。彼等稳固之末，舍弃所缘，于无念中入定，乃不坏金刚之瑜伽。如是若欲，心则久住，若不欲，则可随意起身。其次修心之五辐轮，不思任何事物，仅住于觉知，于外境之体性，极力专注，于嘿汝嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）身，刹那间明观，与非一非多之空性相结合，以及于如幻之众生，生起慈悲心。此五者如轮般周而复始地修持。此后无论何时，刹那间亦未能入于此五种智慧之三摩地时，心之力量虽于任何处亦不滞留而显现，然于任何体性亦未成立之空性中，极力安住，如是交替修持，无论苦乐等任何显现，亦皆了知为空性而能安忍，此时则为彼等已稳固。于此三摩地，初时若生起粗糙之心，则放松而入定，此乃口诀。于彼等之身
English
May there be auspiciousness! Homage! Auspiciousness! I prostrate to the Guru and the Ishtadevata, and after paying homage to the inseparable Manjushri, I will write down the oral instructions of glorious Hevajra according to the scriptures. Here, the great Vajradhara, the best and most excellent of all the tantras, the profound oral instructions of Hevajra, if you wish to meditate on the single lamp, you must diligently practice the two stages. Among them, the generation stage is like the extensive method of practice composed by Padma Vajra, or if you summarize it, here meditate on the skull-bearer, and practice the others like the essence of the four mudras. Then, if you wish to meditate on the completion stage, the first basis of the completion stage is the indestructible Vajra Samadhi. Oneself is clear as the deity's form, and focusing on it, one enters into samadhi, which is the body Vajra Samadhi. After it is stable, one enters into samadhi merely by being aware of the nature of one's own mind, which is the speech Vajra. After it is stable, one looks at the space in front and meditates with one-pointedness, which is the mind Vajra. At the end of stabilizing these, abandoning the object of focus, one enters into samadhi without thought, which is the yoga of the indestructible Vajra. If you wish to do so, the mind will stay for a long time, and if you do not wish to, you can get up as you please. Secondly, meditate on the five-spoked wheel of the mind, not thinking about anything, just staying in awareness, focusing greatly on the nature of the appearance of objects, and instantly visualizing oneself as the form of Heruka (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), combining with emptiness that is neither one nor many, and generating compassion for sentient beings who are like illusions. These five should be meditated on again and again like a revolving wheel. Then, no matter when, even for a moment, if one cannot enter into this samadhi of the five kinds of wisdom, then, although the power of the mind appears without being obstructed anywhere, in the emptiness where no nature is established, one should dwell greatly, and by practicing and meditating in this way, whatever arises, such as happiness and suffering, one will realize it as emptiness and be able to endure it. At that time, these will be stable. In this samadhi, if coarse thoughts arise at first, relax and enter into samadhi, this is the oral instruction. In those bodies
Chinese
以安乐稍微可以。然后是圆满次第的实际修法：首先是心间，以及中脉下端要害的按压这两个，以及依靠不坏明点修习水流瑜伽这三个，以及正行：安乐、空性、大安乐这六个。第一个是：双足金刚跏趺坐，双手等印，脊椎竖直，喉结压住喉咙，眼睛注视鼻尖，舌尖抵上颚，牙齿嘴唇自然放置，刹那间观想清楚黑汝嘎。身体的中央，阿瓦都帝充满清净的风，右边的罗玛充满尘土，左边的江玛充满精液。在四个脉轮的中心，都帝像蚕一样缠绕，四个脉轮和字一起，像从春点生出一样。或者归纳来说，明点像脉瓣中脉梢的露珠一样存在。头顶是白色（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），肚脐是红色（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）。观想清楚极热的触觉，从左右强烈地排除三次浊气。上风适度吸入，下风稍微提起，通过二风的结合，从（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）中点燃火，接触（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），降下菩提心的流。火焰向下，到达心间。那时拙火和菩提心在心间相遇，像清澈水晶的光一样明亮闪耀，处于结合状态。拙火的火焰和菩提心的流，通过法-轮，充满所有脉。所有这些的精华最终融入（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）中，在燃烧滴落最剧烈的心间接触之处，发出像瀑布声音一样的“呼噜呼噜。（ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）”的声音，专注在那里。屏住呼吸直到没有不适感。如果不舒服，就吸气屏住。然后慢慢地呼出。反复习惯这样做。第二个是：双腿像眼睛一样交叠，双手反抱，其余身体姿势和以前一样。观想清楚三脉五轮。在安乐轮的中心，所有脉瓣的根聚集的地方，像红色丝线一样的拙火母，缠绕七圈，三个顶端弯曲向上。在肚脐化轮的中央，火焰像芥子一样细小，观想成灯焰一样摇曳。像以前一样屏住呼吸，灯焰微微摇动。