Chinese
我亦当如是受持。 舍弃十不善业、悭吝、舍弃正法。 舍弃菩提心，同样生起害心。 此十四者乃根本堕罪。 出家菩提萨埵当从根本断除。 具慧在家尤为安住者。 若未染着四根本及邪见。 则九者以善巧方便舍弃亦可。 无论是出家抑或在家。 舍弃此等方能成就，否则不能。 于自心以自之本性。 周遍广大无坏状态中安住。 此处凡心之自性即佛陀。 认识此理乃基础之支分。 自心于自性中安住后。 清净之水等一切显现。 非心之外，垢染自清净， 复又观修清净乃沐浴之要诀。 如是二者乃大乘共同之理。 于吸气、持气、呼气之时。 于速行之自性，无有观待、无有目标地。 安住而认知为圆满报身。 此乃一切作者风之要诀。 风之自性身语意三者。 具德上师知为三悲。 此乃风之差别，名为是。 总而言之，动摇之心，佛陀如是说。 极微尘离，风心微细之身。 汇集为大乐圆满受用。 任何三悲心之所缘。 以及三喜，乃父母续部所说。 转变之乐，无坏明点。 如是风之关联当舍弃。 忆念报身不变之乐为果。 何者身语意乃原始。 于此无有轮回与寂灭之差别。 于胜义原始之体性善加观察后。 那达（藏文，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声音）胜妙与及遍识之。 大空性，如是幻化网之形。 于此等若能本来证悟则可。 如是三要诀大瑜伽之。 甚深广大续部义之决定秘密。 于清净方面，亦当以巧智了知。 或者如后后续部般了知。 如今此处之定解，亦当了知无有损害者。 业与守护者，本来即无。 守护之轮，此乃胜义之义。 此乃金刚乘共同之规。 亦当从波罗蜜多经论中确定。 金刚
English
I shall also take it correctly. Abandon the ten non-virtues, miserliness, and abandoning the sacred Dharma. Abandoning the Bodhi mind, likewise generating harmful thoughts. These fourteen are the root downfalls. Ordained Bodhisattvas should abandon them from the root. Those with intelligence, especially those who remain at home, If they are not tainted by the four root [downfalls] and wrong views, Then it is permissible to abandon the nine with skillful means. Whether ordained or householders, Accomplishment comes from abandoning these, otherwise not. In one's own mind, with one's own nature, Rest evenly in a pervasive, vast, and indestructible state. Here, whatever the nature of the mind is, it is Buddhahood, Recognizing this way is a branch of the basis. Having rested one's own mind in its own nature, All appearances, such as purifying water, Are not other than the mind, impurities are self-purified, And again, meditating on purification is the key to bathing. Thus, these two are the general practices of the Great Vehicle. At the time of inhaling, holding, and exhaling, In the nature of swift movement, without expectation or object, Rest evenly and recognize it as the Enjoyment Body. This is the key to the wind that is the agent of all. The nature of the wind, the three of body, speech, and mind, The glorious Lama knows as the three compassions. This is called the distinction of the wind, In short, the moving mind, the Buddha said. The body of subtle wind-mind, free from subtle particles, Is shown to be assembled as great bliss and perfect enjoyment. Whatever the object of the three kinds of compassion, And the three joys, are spoken of in the Father and Mother Tantras. The changing bliss, the indestructible bindu, Likewise, the connection of the wind should be abandoned, Remember the unchanging bliss of the Enjoyment Body as the result. Whatever body, speech, and mind are primordial, In this, there is no distinction between samsara and nirvana. Having thoroughly examined the ultimate primordial nature, The supreme Nada (藏文：ནཱ་ད་，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声音) and the fully aware, The great emptiness, likewise the form of the net of illusion. If one realizes these from the beginning, then it is good. Thus, the three key points of the Great Yoga, The profound and vast definitive secret of the Tantric meaning, In the aspect of purification, the wise should also understand. Or understand it as in the later Tantras. Now, in this present time, another certainty is to realize that there are no harmers, Actions, and protectors from the beginning. This wheel of protection is the meaning of the sacred. This is the general system of the Vajra Vehicle. Also, be certain from the Paramita scriptures. Vajra
Chinese
母四加持与，灌顶十地之次第与结合。如是正行之定二种，无上瑜伽如是于此美。如是三者中等分，四种金刚加持故，智慧金刚不变乐，观明点与自识之理。彼后正行之定二种，刹土瑜伽诸根皆具足，一切殊胜具足空性胜义谛。不死瑜伽胜乐者，自明无别空性无二别。此处乃封锁脉孔之结合，气脉禁制与小舌结合，风之要诀亦由具瑜伽者行。与时轮金刚四座等相合。此处乃简略宣说，为畏多者之智者故。合理者于他处，书写与续部中观。如是说已于上师，此众生安置不死处。造作如是我顶礼，长声呼唤我慢者。何者依止救护诸怖畏，圣救度母与，何者阐明此道之，如意宝珠布施者亦。以此善业愿护地者亦入于正理道，众生亦信乐善妙与极结合，一切灾害息灭享用安乐之日日。不久亦皆得永恒吉祥。此乃释迦比丘衮噶宁波（贡噶宁波）所造，为利有情故。吉祥。若喜广大者于广大续部中，若喜中等者于他处书写中观。此乃摄略喜悦之义故，不死金刚妙道之象征也。此等虽欲速写，然于懒惰中久漂泊，复次速作之命令催促时，先前之未完稿亦速疾完成。成为善说微细者，即于彼处放置，智者若观之，于声义之处多有缺失。然虽如此，亦从上师处获得微细口诀，于决定之义稍有信解，且获得理解，故于现今之大
English
The four mothers are blessed, and the combination of the ten stages of empowerment. Likewise, the two samadhis of the main practice, the unsurpassed yoga is beautiful in this way. Thus, from the three, only the middle part is in harmony. From the blessing of the four vajras, the wisdom vajra is immutable bliss, the way to see the bindu and know oneself. Then the two samadhis of the main practice, the yoga of the field is complete with all faculties, the meaning of the supreme emptiness that possesses all aspects of excellence. Immortal yoga is supreme bliss, self-awareness is non-dual emptiness. Here, the combination of sealing the pulse holes, the restraint of vital energy and the combination of the small tongue, the key to the wind is also done by the yogi. It is in accordance with the Kalachakra Vajra four seats and so on. Here is a brief explanation, for the wise who fear the many. Those who are reasonable, look elsewhere in the writings and tantras. Having said that, to the lama, may this being be placed in the immortal realm. I prostrate myself, saying 'made', and I call out the arrogant one with a long voice. Whoever relies on and protects from all fears, the holy Tara and, whoever illuminates this path, also the giver of the wish-fulfilling jewel. By this virtue, may the protectors of the earth also enter the path of reason, and may beings also believe in goodness and perfect union, may all calamities be pacified and enjoy peaceful days. Before long, may all attain eternal glory. This was composed by the Shakya monk Kunga Nyingpo (Kunga Ningpo), for the benefit of beings. Good luck. If you like the extensive, look in the extensive tantras, if you like the medium, look in the writings elsewhere. This is a summary for the sake of joy, a symbol of the good path of the immortal vajra. Although I wanted to write these quickly, I wandered for a long time in laziness, but when I was urged by the command to do it quickly again, the previous unfinished draft was also completed quickly. It became a subtle explanation, that is, it was placed there, if the wise see it, there are many faults in the place of sound and meaning. However, even so, I have received subtle instructions from the supreme lama, and I have a little faith and understanding in the meaning of certainty, so in today's great
Chinese
哦，有些人从许多典籍中摘录词句，却写成是自己所作：就像用毒（《ཛཾ》多种）混合而成的衣服，还认为自己具有他人所没有的殊胜之处，这些人中，你是最优秀的。此外，我这样做完全是出于一心利益众生的心。有什么错处，无论有或没有，我都承担。因为我毫无顾忌地说出了（这些话），就像母亲对待孩子一样，希望智者们能够宽容。愿一切众生吉祥如意！接下来，这里还有口诀的要点传授，即腋窝等的意义。腋窝结合法、抑制生命勤奋的结合法、小舌结合法这三种。此处的次第是：首先在两种瑜伽中明确，排除三次气息。气息从右鼻孔流动时，用右手的食指，从左鼻孔流动时，用左手的食指。堵住各自方向的鼻孔，从另一侧鼻孔再次呼出一次。然后堵住另一侧，从先前堵住的一侧吸入，观想诸田稍微摇动。然后双手像中央环抱一样交叉，用两个手掌紧紧压住腋窝，心专注于诸法显现而无自性。呼气时，食指的结合法如前，心不作意。这是如果出现长久的时间征兆，就努力精进半天以上，必定能延缓死亡。其他时间则随意进行七次等。小舌结合法是用于不死瑜伽，即排除三次气息后，将气息与脐轮结合。将舌头向后卷曲，用小舌堵住，稍微摇动，观想诸田稍微摇动，降下甘露等。这也做七次等。抑制生命勤奋是在两种瑜伽中都进行，心专注于各自的所缘。心中忆念咒语的声音，抑制生命勤奋。呼出气息时，口中念诵咒语。从何时起，心中只忆念咒语的声音，然后安住于无所缘的等持中。这与行部相应，前两者如无上部一样。其中，最初说的是在四座中进行腋窝结合法，与时轮金刚中说的揉捏乳房的结合法相符，要点也必须从那些地方理解。第二是阿迪佛陀。
English
Oh, some people extract words and phrases from many scriptures, but write that they are their own creations: like clothes made of mixed poisons (various types from 《ཛཾ》), they still think they have unique advantages that others do not have. Among these people, you are the best. Furthermore, I do this entirely out of a mind that solely benefits sentient beings. Whether there are faults or not, I take responsibility. Because I have spoken (these words) without hesitation, like a mother treats her child, I hope that the wise will be tolerant. May all beings be auspicious! Next, here are also the key points of the oral instructions, namely the meaning of the armpits, etc. The armpit union, the union of suppressing life's diligence, and the small tongue union are the three. The order here is: First, clarify in the two yogas, eliminate the breath three times. If the breath flows from the right nostril, use the index finger of the right hand, and if it flows from the left nostril, use the index finger of the left hand. Block the nostrils in their respective directions, and exhale once again from the other nostril. Then block the other nostril again, and inhale from the side that was previously blocked, visualizing the fields shaking slightly. Then cross the two hands as if embracing the center, press the armpits tightly with the two palms, and focus the mind on the appearance of all phenomena as being without inherent existence. When exhaling, the union of the index finger is the same as before, and the mind is without intention. This is because if long-term signs of time appear, diligently strive for more than half a day, and it is certain to delay death. At other times, perform seven times or whatever is appropriate. The small tongue union is for the yoga of immortality, that is, after eliminating the breath three times, combine the breath with the navel chakra. Curl the tongue backwards, block the small tongue, and shake it slightly, visualizing the fields shaking slightly, nectar descending, etc. Do this also seven times, etc. Suppressing life's diligence is performed in both yogas, focusing the mind on the respective objects of focus. While remembering the sound of the mantra in the mind, suppress life's diligence. When exhaling, recite the mantra in the mouth. From when the sound of the mantra is only remembered in the mind, then abide in equanimity without any object of focus. This corresponds to the action tantra, and the former two are like the unsurpassed tantra. Among them, the first is said to be the armpit union performed in the four seats, which is in accordance with the union of kneading the breasts mentioned in the Kalachakra, and the key points must also be understood from those places. The second is Adi Buddha.
Chinese
哈RA甘露舌合，说是喀章嘎瑜伽的支分，与此相同，究竟秘密就是那个吗？邬仗那说是舌瑜伽，必须确定。总之，要详细了解那些。如果这成了比喻，想到导师自己会彻底堕落，仅仅是诀窍的次第。此处说，迁识的习气自性智慧风，努力阻止督底的生命，大乐殊胜的大义勇士，无论何时都在解脱方摧毁了家。对境极度动摇和贪执，金刚堕落和摧毁根识之城，进入后升起啊，智慧金刚，小舌合修不变萨哈匝。另外，如果想知道此道的究竟秘密，最初佛陀一切乘的精华，如是吉祥集聚和网缚，亲近金刚上师并修持。想到这是甚深要点，本想暂时不写，但因被吩咐不要隐瞒要点而写了。这也是以客人的方式写的，之后放入正文也觉得没有不妥。然而稍微古雅卡托。敬呈。吉祥！
English
Ha Ra nectar tongue union, said to be a branch of Khatvanga Yoga, is it the same as this, is the ultimate secret that? It is necessary to determine from Audhana's saying of Tongue Yoga. In short, one should understand those in detail. If this becomes a metaphor, thinking that the teacher himself will completely fall, it is merely the order of key instructions. Here it is said, the habitual nature of transference, the wisdom wind, whoever strives to stop the life of the Dhuti, that great hero of great meaning of great bliss, has always destroyed the house in the direction of liberation. Extreme agitation and attachment to objects, Vajra fall and destruction of the city of senses, entering and then rising, the wisdom Vajra, small tongue union, immutable Sahaja. Furthermore, if you want to know the ultimate secret of this path, the essence of all vehicles of the first Buddha, likewise, the glorious gathering and net binding, approach the Vajra master and practice. Thinking that this is a profound point, I originally intended not to write it for a while, but I wrote it because I was instructed not to hide the key points. This is also written in the manner of a guest, and I feel that there is nothing wrong with putting it into the text later. However, slightly Guhyakato. Submitted. Auspiciousness!