English
The sounds of children are the source of joy. The supreme excellent path is also experienced in the same way. Like the sky, if you give opportunities to everyone, all the perfect Buddhas see without any conceptualization. The essence of ultimate immortality is constantly enjoyed, yet in infinite realms there are countless dances. Even in difficult-to-tame realms, there is the boundary of monastic robes. Those who possess them also have the light of innate nectar. Understand as it becomes distinct, ah-re! Some who greatly boast of upholding the Shiva doctrine, without understanding the profound and vast words, say that the path and stages are determined by karma. The three empowerments of the superiors are unchanging and devoid of bliss. Likewise, words that constantly crave desire, merely to abandon worldly curses, are said to be actionless conduct. However, such Mahamudra realization is regarded as a one-cut word. Again, it is said: Kye! Who has seen a flower in the sky? In the city of robbery, who gives the pleasure of entertainment? Ask the Lama about this wonderful meaning. What is the use of driving an unruly chariot? Thus, the yoga with recitation and accompaniment is the actual samadhi. Then, if you want to rise, praise by offering and praising the appearance of your own vows and wisdom as inseparable. Among them, if we briefly explain the meaning of being equal to the sky, being equal to the sky means pervading all things, which is the Dharma-nature of the base. Equality is the path, cultivating the emptiness of the Dharma-nature and the inseparability of great compassion. Taste equality is the result of such cultivation, the ultimate formless Dharmakaya and the conventional form Rupakaya are equal in taste. Therefore, having a body means that it is the Dharma-nature, which means the Holy Mother. Things and so on, for example, when a vase is formed, the sky in its place does not move elsewhere, and when it is destroyed, it does not come from elsewhere, so although the vase is gone, the sky does not go. All the base paths and so on are the same as the nature of the vase and so on, and the Dharma-nature is established like the sky. Destruction and so on are the same as the sky, because it is indestructible, it is strange, but because of the future, there is no cause for destruction, so what is so strange about just that? In that way, wonder and so on are easy to understand. Existence and so on are related to the fruit, existence, that is, conventional, although it is seen that it has been non-existent from the beginning, but in the past, with compassion, it was completely taken.
Chinese
以所发愿力的力量，不舍众生地垂视着。种种化现无有时间地域限制地显现，给予三界一切众生大乐，即是解脱。汝足等易懂，即是说，顶礼您的莲足者，也必定获得大菩提。因此，您是值得礼敬的。之后念诵百字明，祈求宽恕。瓦日ra 穆！（藏文，梵文天城体：वज्रमु，梵文罗马拟音：vajramu，汉语字面意思：金刚穆！）迎请智慧尊降临，观想融入法界。之后念诵三遍自性咒。忆念之前所说的金刚三昧耶，加持身语意无二无别。嗡 瓦日ra等是守护自身。之后回向善根，然后起身。任何时候都不要脱离本尊的显现。对于这条道路，通过反复练习并精进修持，此身将赐予殊胜的成就。通过对基础、助缘支分和正行主要部分的熟练，将生起圆满次第的智慧大手印。在此说道：不离二谛的禅定修习，能见虚空之色。于何处稳固且广大，彼时即是众多方便。唉呀！北方这地方，舍弃了经藏，长久地抛弃了律藏。即使勤奋地安住，也沉溺于恶趣，唉呀！如同暴徒一般。持有比下劣者更下劣的行为，却自诩为善良中的善良者。虽然以极大的精进努力，却无法从轮回的苦海中解脱。因此，为何不以极大的努力，去修持殊胜无谬、未经篡改的道呢？如此，必须像无上瑜伽一样了解此处的窍诀。如果问那是什么？虽然已经讲过了，但即便如此，加持气，加持三门，修持三昧耶，生起本尊后加持四金刚，正行二瑜伽等都与无上瑜伽完全相同。生起本尊，迎请智慧轮，迎请智慧尊等都与瑜伽续部相同。总的来说，甚深窍诀是：四支分。自性支分是洁净沐浴，气，加持三门，修持三昧耶，四金刚的加
English
By the power of the prayers made, you look upon beings without impartiality. Various emanations appear without limitation of place and time, bestowing great bliss, which is liberation, upon all beings of the three realms. "Your feet," etc., is easy to understand, meaning that those who prostrate to your feet are certain to attain great enlightenment. Therefore, you are worthy of homage. Then, recite the Hundred Syllable Mantra and ask for forgiveness. Vajra Muh! (藏文，梵文天城体：वज्रमु，梵文罗马拟音：vajramu，汉语字面意思：金刚穆！) Invite the wisdom being to depart, and contemplate dissolving into the Dharmadhatu. Then, recite the Rigpa three times. Remembering the samaya of the three vajras previously explained, bless the body, speech, and mind to be inseparable. Om Vajra, etc., is to protect oneself. Then, dedicate the merit and arise. At all times, do not separate from the appearance of the deity. By repeatedly practicing and diligently engaging in this path, this body will bestow supreme siddhi. By becoming familiar with the foundation, the auxiliary limbs, and the main practice, the wisdom Mahamudra of the completion stage will arise. Here it is said: From the practice of meditation inseparable from the two truths, one sees the form of the sky. Wherever it is stable and vast, that is when there are many methods. Alas! In this northern region, the Vinaya Pitaka is abandoned, and the Tantra Pitaka is discarded for a long time. Even though one dwells with diligence, one is still inclined towards the lower realms, alas! Like a violent person. One holds practices that are even lower than the lowest, yet boasts of being like the best of the good. Although one strives with great effort, one will not be liberated from the ocean of samsara. Therefore, why not strive with great effort on the excellent, unerring, and unadulterated path? Thus, one must understand the key points of this instruction like Anuttara Yoga. If one asks, "What is that?" Although it has already been explained, even so, the blessing of the prana, the blessing of the three doors, the practice of the three samayas, the blessing of the four vajras after generating the deity, the two main yogas, etc., are all exactly like Anuttara Yoga. The generation of the deity, the invitation of the wisdom wheel, and the departure of the wisdom beings are all like the Yoga Tantra. In general, the profound key points are: the four limbs. The limbs of self-nature are cleansing ablutions, prana, blessing the three doors, practicing the three samayas, the four vajras.
Chinese
以灌顶加持，以及瑜伽二者。朵玛和，食物和，睡眠等等，以前作续部唯一的规矩之时已经说过了。供养加持怎么样，朵玛也是那样。然而以虚空藏的咒语广大地布施。这样这是见修行果之要，无上瑜伽之理深广，行持如事部一样，以净洁和，苦行和火供等等行持，此身获得殊胜成就。根器最下者也极度努力，获得不死持明，次第获得佛陀的果位。此处再次那些这样说，某些众生贪著有，以有作善与非善之果，那是偏离大乐道，刹那生起后又灭没。没有完全舍弃贪欲和喜乐者，即使见到相，也是具有烦恼者。令上师欢喜，辨别内在之相，金刚萨埵自己获得贪欲安乐之位。何为金刚萨埵之真实，心之金刚？自性即是，因此是基础支分。根、境和欲见三缘，如是从彼生起根识一样，此处也是以何为缘之支分？即是金刚萨埵之智慧现前。诸法自性离尘空性，一切行相修彼，故如是说。了悟心之金刚无垢染，彼时无有守护有何损害？其后心之金刚觉醒为本尊，三族金刚四者增长。灌顶之后即是十地之主，因此说是道之支分。幻身无量刹土之瑜伽和，胜义大乐恒常不死。唉玛！勤奋于世间法之宗派，此北方一切皆欢喜而行。舍弃彼理，以众多方便具足净洁，希求解脱者进入真正道！于此说，光明殊胜恒常不变之胜我，以殊胜之等持味平等等持无数，自之体性自所了知之彼处，有何垢染，解脱为何，仅仅是名言？极度逼迫和某些。
English
With the blessing of empowerment, and the two yogas. Tormas, food, sleep, etc., have already been discussed in the context of the unique practice of the Kriya Tantra. How is the offering blessed? The torma is the same. However, one should generously distribute the mantra of the Space Treasury. Thus, this is the essence of view, meditation, and fruition. The principle of Anuttarayoga is profound and vast, and the conduct is like that of the Kriya Tantra. By practicing cleanliness, asceticism, and fire offerings, one obtains the supreme siddhi in this life. Even those with the lowest faculties, if they make great effort, will obtain the deathless vidyadhara and gradually attain the state of Buddhahood. Here again, they say this: Those sentient beings who are attached to existence create the fruits of virtue and non-virtue through existence. That is straying from the path of great bliss, arising for a moment and then vanishing again. Whoever has not completely abandoned desire and joy, even if they see signs, is still bound by afflictions. By pleasing the guru, one discerns the inner aspects. Vajrasattva himself attains the state of desire and bliss. What is the reality of Vajrasattva, the vajra of the mind? It is self-nature itself, therefore it is a fundamental limb. The three conditions are the senses, objects, and the desire to see. Just as sense consciousness arises from them, here too, what is the limb of the condition? It is the manifest wisdom of Vajrasattva. All dharmas are empty of self-nature, free from dust. Because one meditates on that in all aspects, it is said thus. Realizing the vajra of the mind, without impurity, what harm is there if there is no protection at that time? Then, the vajra of the mind awakens as the deity. The three families and the four vajras are strengthened. After empowerment, one is the lord of the ten bhumis. Therefore, it is said to be a limb of the path. The yoga of the illusory body, the boundless realms, and the ultimate great bliss are eternal and deathless. Alas! Those who diligently follow the worldly ways, in this northern direction, all rejoice and go. Abandon that principle, and with many skillful means, be complete with cleanliness. O you who desire liberation, enter the true path! Here it is said: The supreme, clear light, the unchanging, supreme self, with countless sameness of taste in supreme samadhi, in that place where one's own nature is known by oneself, what defilement is there, what is liberation, merely a name? Extreme oppression and some.
Chinese
愚昧贪图乃孩童之习性，不可思议之四相所摄持之自性心，依仗上师之恩乃智者之本真。若勤奋修持，不久即可得见，为何不见？如今雪域藏地，圣法之名尚存，然多趋于邪道。世尊所教导之清净行持，以及深广之方便，反遭诽谤。以高谈阔论之姿，将贪欲之扰动，视作甚深见解，舍弃真正之正见，如弃草芥。怙主曾屡次教诲，应隐藏功德，暴露过失。因此，希求解脱者，应依循因果乘之殊胜教诲，以及其中所宣说之众多秘密方便，如佛所言般精进修持。安乐金刚于清净虚空中，乃生起一切诸法之本源，无余所知之主宰，非近亦非远。恒常安乐，自性无垢，万物之如意宝。超越种姓之心金刚，我敬礼圣母世间母。此乃为使具缘者精进修持此正道，并为消除心怀二疑、犹豫不决者之疑惑，以及坚定精进修持者之信心。故应将此修法之意义记录成文。受具广博智慧之君主之命，释迦比丘根嘎宁波，依自身之智慧能力，略作贡献。吉祥圆满！
English
Foolish attachment is the nature of children; the mind of self-nature, embraced by the four inconceivable modes; through the kindness of the Guru, it is the innate reality of the wise. If one strives diligently, why would one not see it soon? In this snowy land today, the holy Dharma exists in name only, and most are inclined towards the wrong path. The pure conduct taught by the Victorious One, and the profound and vast methods, are slandered. With lofty words of view, the disturbances of desire are seen as profound insights, and the true right view is abandoned like straw. The Protector has always taught that virtues should be hidden and faults should be confessed. Therefore, those who desire liberation should follow the excellent teachings of the cause-and-effect vehicle, and the many secret methods taught therein, practicing diligently as the Buddha said. Blissful Vajra, in the pure expanse of space, is the source of all phenomena, the master of all that is knowable, neither near nor far. Constant and blissful, naturally immaculate, the wish-fulfilling jewel of all things. Vajra of the mind beyond lineage, I prostrate to the Holy Mother, the Mother of the World. This is to encourage those with fortune to diligently practice this right path, and to dispel the doubts of those who are hesitant and wavering, and to strengthen the faith of those who diligently practice. Therefore, the meaning of this practice method should be written down. Commanded by the king with vast wisdom, the Shakya monk Kunga Nyingpo, according to his own intellectual ability, makes a slight contribution. May there be auspiciousness!