Chinese
然後到心間來。觀想與自心無別，如前祈禱。最後什麼也不想。直直地看著前面的虛空。如前一樣守護離戲的狀態。這樣，第一個目標是修行的根本，其他三個是增長，這樣修持就能使俱生大印的智慧從自心深處生起。不調整心和將分別念作為道路，是第一句金剛語所說的。從兩種安樂的禪修方式中宣說。祈請本尊和上師是第三句所說的。依靠它，宣講智慧的方式是第四句所說的。這也是應金剛弟子隆珠桑波的請求，多羅那他所說的。吉祥！ 祈禱文。 那摩咕嚕（藏文，梵文天城體：नमो गुरु，梵文羅馬擬音：Namo Guru，漢語字面意思：頂禮上師）。 於清淨的壇城極其寂靜處， 具德俱生不變安樂之自性， 遍主金剛持大者，我向您祈請。 此時此刻請加持。 於大樂輪的宮殿中， 本性是遠離戲論的空性。 幻化金剛亥母等。 此時此刻。 於鄔金空行之宮殿中， 成就者持明者的主尊。 上師拉瓦巴等。 此時。 於岡達瓦的處所中， 圓滿神通力無量之神變。 大成就者噶爾巴日納塔等。 此時。 於提普拉城的城市中， 以大悲心利益眾生。 尊者噶爾巴日巴等。 此時。 於南方果多瓦里處， 您是成就者，經續中恭敬頂禮的。 向成就者噶爾巴的飲水者祈請。 此時此刻。 於空行母自在之山中， 此時此刻成就者們的主尊。 上師寂靜隱藏者等。 此時。 於不定廣大之國土中， 尊者一切佛陀之總集。 大成就者布達納塔等。 此時。 於頂髻日月之座上， 尊者皈依處總集金剛持。 向恩德根本上師祈請。 此時此刻請加持。 界光明法身本來之心， 地基不變離勤任運成。 義不整分別離大印。 此時此刻請加持證悟。
English
Then come to the heart. Meditate with the thought that it is inseparable from one's own mind, and pray as before. Finally, think of nothing at all. Look intently at the space in front. Maintain the state of freedom from elaboration as before. In this way, the first focus is the basis of practice, and the other three are enhancements. By practicing in this way, the wisdom of the co-emergent Great Seal will arise from within one's own mind. Not adjusting the mind and taking conceptual thoughts as the path are taught by the first Vajra words. It is taught from the two ways of meditating on bliss. Requesting the deity and the guru is taught by the third. Relying on that, the way of explaining wisdom is taught by the fourth. This was also spoken by Tāranātha at the request of the Vajra disciple Lhundrup Zangpo. May there be auspiciousness! A Prayer. Namo Guru (Tibetan, Sanskrit Devanagari: नमो गुरु, Sanskrit Romanization: Namo Guru, Literal Chinese meaning: Homage to the Guru). In the perfectly pure and utterly peaceful mandala, The glorious co-emergent, immutable bliss itself, To the all-pervading great Vajradhara, I pray. Bless me at this very moment! In the palace of the Great Bliss Wheel, Whose nature is emptiness, free from elaboration, The magical Vajravarahi, etc. At this very moment. In the palace of the Dakinis of Oddiyana, The chief of accomplished Vidyadharas, Guru Lavapa, etc. At this moment. In the place of Gandapa, Perfectly possessing immeasurable miraculous powers, The great Siddha Garbari Nath, etc. At this moment. In the city of Tripura, Acting for the benefit of beings with great compassion, The venerable Garbari Barpa, etc. At this moment. In the south, at Godavari, You are the accomplished one, revered in the Sutras and Tantras, I pray to the water-drinker Garbha. At this very moment. On the mountain of the Dakini's power, The chief of all the accomplished ones of this very moment, Guru Shiwawa, etc. At this moment. In the vast, uncertain realm, The venerable embodiment of all Buddhas, The great Siddha Buddhanatha, etc. At this moment. On the seat of the sun and moon on the crown of my head, The venerable refuge, the embodiment of all, Vajradhara, I pray to the kind root guru. Bless me at this very moment! The sphere, the clear light Dharmakaya, the innate mind, The ground, immutable, effortless, spontaneously accomplished, The meaning, uncorrected, free from thought, the Great Seal. Bless me to realize it at this very moment.
Chinese
萨！念头的波浪在法身中，如大海的波浪一般。自生自解脱之瑜伽殊胜，此时此刻证悟吧！真实本尊和上师在自心中，本来就是一体安住之相，完全脱离执着于彼是不同的，此时此刻证悟吧！对于六道的一切众生，祈请您以智慧、慈悲和能力，从轮回的苦海中救拔出来，此时此刻证悟吧！愿光荣的无勤大圆满得以显现，愿大悲心的众生，安置于不变、恒常、永恒的基础之上，祈请您此时此刻安住于此。如是说。吉祥！增盛稳固！念头自生本性即是无生，风和心安住于无动摇的状态，以慈悲极力策励本尊和上师，不可思议之境从内心显现转变。金刚语。 进入金刚道 顶礼 गुरु（藏文，梵文天城体，guru，上师）！顶礼 बुद्ध（藏文，梵文天城体，buddha，佛陀），धर्म（藏文，梵文天城体，dharma，法），संघ（藏文，梵文天城体，saṃgha，僧）！ 依止种姓和信心以及上师，所谓窍诀、道和双运，具足金刚乘的殊胜道，总而言之，六个次第就是这些。从种姓转变为对佛法的信心，又从信心转变为，依止上师，又从依止上师获得窍诀，因为修持其义而能获得双运，此次第为十方诸佛所证悟。如是于喜金刚根本续中，宣说金刚种姓、事业和道四者，以解脱的三种理由而生起信心，灌顶、窍诀、道和果之法，从外在四方面极为明显地宣说。本体各异，决定和，不决定，殊胜和低劣六种，这些是因之续，是种姓决定的语句。心续、阿赖耶识和识蕴，风和显现的意身，自性即是双运，认为是种姓的本体。界、信、修和果，因为目标各异，所以有声闻和，缘觉、波罗蜜多乘，宣说有果的各种种姓。于金刚乘中发愿，灌顶等重新播种增长之分，对于道生起希求和精进的事业，迅速安立生起菩提心关联的决定，其他则是不决定的。于大乐乘中善发愿，
English
Sa! The waves of thoughts are in the Dharmakaya, like the waves of the great ocean. The supreme yoga of self-arising and self-liberation, realize it at this very moment! The actual deity and the lama are in one's own mind, the way they have always been dwelling as one from the very beginning, completely free from clinging to them as being different, realize it at this very moment! For all sentient beings of the six realms, please, with your wisdom, compassion, and power, deliver them from the ocean of samsara, realize it at this very moment! May the glorious effortless Mahamudra be manifested, may all beings of great compassion be established on the unchanging, constant, and eternal ground, please establish them at this very moment. Thus it was said. Auspicious! Increasing and stable! The nature of self-arising thoughts is unborn, wind and mind rest in an unwavering state, with compassion, greatly inspire the deity and the lama, may the inconceivable realm arise and transform from the heart. Vajra words. Entering the Vajra Path. Homage to the Guru! Homage to the Buddha, Dharma, and Sangha! Rely on lineage, faith, and the Lama, the so-called key instructions, path, and union. Endowed with the excellent path of the Vajrayana. In short, these are the six stages. From lineage, faith in the Dharma arises, and from that, relying on the Lama, and from that, obtaining key instructions. Because of meditating on its meaning, union can be attained. This sequence is realized by all the Buddhas of the ten directions. Thus, in the root tantra of Hevajra, the four of Vajra lineage, activity, and path are taught. Confidence arises from the three reasons for liberation. Empowerment, key instructions, path, and the Dharma of the fruit, are taught very clearly from the four external aspects. Essence is different, definite and, indefinite, superior and inferior, six types. These are the tantras of the cause, spoken as the words of lineage determination. Mindstream, Alaya consciousness, and aggregates of consciousness, wind and the mind-body of appearance, the nature of which is union, are considered to be the essence of lineage. Realm, faith, practice, and fruit, because of different aims, there are Shravakas and, Pratyekabuddhas, Paramitayana, it is said that there are various lineages of fruit. In the Vajrayana, aspirations are made, empowerment and other fresh plantings are the part of growth, for the path, desire and diligent activity, quickly establish the determination of the connection of generating Bodhicitta, others are not definite. In the Great Bliss Vehicle, make good aspirations,
Chinese
我入于具四愿之殊胜者，具三愿等则称为下劣。具心之身亦自然地，对此乘极为欢喜。如具能力之众生皆，具金刚萨埵之种姓。信解有小、中、大，殊胜、极殊胜、无上六种。由信心所生之慈悲与，智慧下劣具足善根或，具二乘希愿之业者，此乃称为下劣之信解。欲度脱，由殊胜乘与业所生，自他平等之智慧与，利他心力转为中等者，信解希愿殊胜菩提。称为中等信解者，乃与波罗蜜多共通。因乃于金刚乘中，最初植入希愿之祈愿，以迅速度脱之希愿而唤醒，此乃大信解。极其迅速与痛苦之因，立即止息之清净希愿，明相之关联此尤为殊胜，于总的密咒与生起次第中。与大乐誓言相关联，刹那间欲获得菩提，无相大乐具足助伴者，如是极殊胜圆满次第中。见果之信心，由修习所生与，化身之口诀听闻等为因，众生皆于空性中现见地，趣入道之希愿无与伦比。缘与因与俱作，上师有三种。缘乃金刚阿阇黎，因乃道之智慧，俱作者乃手印母。彼三者本体差别与，依止之方式当知为三。本体乃开创金刚道，誓言念诵布施与，讲说口诀开示与，灌顶与作业者，乃瑜伽士之上师，于最初之阶段。断除过失具足功德者，阿阇黎之特征依止方式等，如续部中所说一般。智慧稍微稳固时，自续部证悟之诸本尊与，稳固后空行母等，稳固大获成就之化身与，十地等圆满受用。因之本体乃上方之，能清晰显现智慧者。生起次第究竟之智慧乃，具慧者认为乃最初之上师。圆满次第真实之初识，乃俱生之上师。
English
I enter into the supreme one possessing four aspirations, while those with three aspirations, etc., are referred to as inferior. The body with mind also naturally, greatly rejoices in this vehicle. All sentient beings who are like the capable ones, possess the lineage of Vajrasattva. Faith and understanding are small, medium, and great, supreme, exceedingly supreme, and unsurpassed, six in total. Compassion arising from faith, and wisdom, whether inferior or possessing virtue, or those with the karma of desiring the two vehicles, this is referred to as inferior faith and understanding. Desiring to liberate, arising from the supreme vehicle and karma, the wisdom of equality between self and others, and the strength of altruism transformed into the intermediate, believing in and desiring supreme enlightenment. What is called intermediate faith and understanding is common with the Paramitas. The cause is in the Vajra Vehicle, initially planting the aspiration of wishing, awakened by the aspiration of swift liberation, this is great faith and understanding. Extremely swift and the cause of suffering, the pure aspiration to immediately stop it, the connection of clear appearance is especially supreme, in general mantra and the generation stage. Connected with the vows of great bliss, desiring to obtain enlightenment in an instant, formless great bliss possessing companions, such is the exceedingly supreme completion stage. The faith of seeing the result, arising from practice and, hearing the instructions of the emanation body, etc., as the cause, all beings manifestly in emptiness, the aspiration to enter the path is unparalleled. Conditions, causes, and co-doers together, the Guru is of three types. The condition is the Vajra Acharya, the cause is the wisdom of the path, the co-doer is the Mudra Mother. The essence and differences of these three, and the way to rely on them, should be known as three. The essence is establishing the Vajra Path, reciting vows, giving offerings, explaining instructions, giving empowerments, and performing actions, is the Guru of the Yogi, in the initial stage. Abandoning faults and possessing qualities, the characteristics of the Acharya, the way to rely on him, etc., as it is said in the Tantras. When wisdom is slightly stable, the deities realized in one's own continuum, and after stability, Dakinis and Matrikas, etc., the emanation body who has greatly attained stability, and the complete enjoyment of the tenth Bhumi, etc. The essence of the cause is the one above, capable of clearly showing wisdom. The ultimate wisdom of the generation stage is considered by the wise to be the first Guru. The first knowledge of the actual completion stage is the co-emergent Guru.
Chinese
大乐之上师，大手印中得，宣说融乐。见道喜悦之刹那，于每一个之前出现者。决定生起之上师，十地之下至上，具足增上七支。彼道与诸因缘，串习此之修持法。俱生之体性，乐因不共为明妃，事业与智慧大手印，智慧有誓言与，观察之明妃二者。大手印有相无相二者，初于赐乐灌顶时，成熟之手印生起次第与，融乐为果者，圆满次第真实未得前，得后凡夫道中，自性乐为果。离戏论相之手印，于圣者道中生起。为无漏乐之义，贪欲与空性相混而修。灌顶与誓言及苦行，无动摇与双运和，近取无待自性与，果位道之顺缘上，名为十种口诀。坛城灌顶等不缘也，一。誓言亦以无二之，智慧而趣入也，二。有相无相苦行亦，知其无自性而行也，三。于行亦缘念皆寂灭之，空性与大乐天身而行也，四。乐即是空空即乐，双运亦修无相也，五。自与手印智慧灌顶，于平等性中口诀也，六。三门受用如不著，体性空性无待中，仪轨之加行无缘而行也，七。虽不缘自我之自性，然勤奋于有情菩提，以行与道表诠自我也，八。虽无自性然于果位，欲求具足无别功德也，九。神通等成办义之顺缘，烦恼魔等空乐中，知其自性而行义也，十。道之基础与单独修，摄略修摄略修极增上，道即说为四种相。未成专注之前与，成专注后为稳固而修，具足七支等勤作与，彼之圆满次第无勤而入，分别念极寂灭。