Chinese
即使作恶和加害于你，这也是往昔所造恶业的果报，各种各样的异熟果报显现了。停止对他人恶语相向和嗔恨，要知道这是对行善的鞭策，对一切罪恶都要忏悔，尽力积累善的资粮。对于你这种自私自利的恶人，这是你自己罪恶的异熟果报显现了。对于虚伪的你来说，这正是你所需要的，自己要对自己感到羞愧。当自己行善的时候，对于亲爱的朋友和亲人的悲伤，以及在禅房里没完没了的闲聊，这四者都是巨大的魔障，要远离它们。此生无常，转瞬即逝，上师和弟子、主人和仆人、仇人和亲人，乃至地方、房屋、财产等等，都是短暂的因缘。死亡的时候，不是正法，就没有能利益自己的事情，也没有利益他人的方法，所以为了自己和他人，都要修行。即使转轮王降世，或者获得帝释天的果位，最终也会堕落，无论投生到六道中的哪一道，都是痛苦，所以要想方设法获得解脱。心中怀着遍布虚空的众生，将修行完全倾注于利他之上，即使现在没有直接利益到他们，但最终利他才是最重要的。在寂静的深山里修行，如果想要体验迅速生起，就要在几天内竭尽全力，然后精进自然就会产生。首先要稳固地坐在坐垫上，其次要让身体保持正直，感到厌倦时，要立即用正念来提醒自己，要坚持在这种状态中。对于简陋、黑暗、自言自语的茅棚，不要产生依恋，要保持快乐的心情，保持清醒、明亮的心识。如果需要这些，那就是行善时散乱的征兆。如果能忍受饥饿和寒冷，能在黑暗的洞穴中安放自己的心，能将众多不同的想法统一起来，这样体验就会迅速生起。把业果的取舍置之不理，以修行人的名义作为堕入地狱的跳板，像丢弃四岔路口一样丢弃誓言，这样的修行人就是佛教的强盗。因此，要仔细辨别善恶的取舍，像爱护生命一样珍视誓言，用出离心和慈悲心来鞭策自己，以虔诚的信心作为道路的
English
Even if they do evil and harm you, it is the result of the evil deeds accumulated in the past, and various kinds of Vipāka (fruits of action) manifest. Stop speaking ill of others and being angry, and know that this is an encouragement to do good deeds. Confess all sins and accumulate as much merit as possible. For you, a selfish and self-centered evil person, this is the manifestation of the Vipāka of your own sins. For you, a hypocrite, this is exactly what you need, and you should feel ashamed of yourself. When you are doing good deeds, the sorrow of dear friends and relatives, and the endless idle talk in the meditation room, these four are great obstacles, so stay away from them. This life is impermanent and fleeting, and the guru and disciple, master and servant, enemy and relative, and even the place, house, property, etc., are all temporary connections. At the time of death, if it is not the true Dharma, there is nothing that can benefit oneself, and there is no way to benefit others, so for the sake of oneself and others, practice. Even if a Chakravartin (wheel-turning king) is born, or obtains the position of Indra (lord of the gods), he will eventually fall. No matter which of the six realms one is born into, it is suffering, so one must find ways to attain liberation. Holding all sentient beings in the vast expanse of space in your heart, devote your practice entirely to benefiting others. Even if you do not directly benefit them now, ultimately benefiting others is the most important. Practicing in a secluded mountain retreat, if you want to experience arising quickly, you must exert all your strength for a few days, and then diligence will naturally arise. First, sit firmly on the cushion, second, keep your body upright, and when you feel tired, immediately remind yourself with mindfulness, and you must be able to endure in this state. Do not become attached to the simple, dark, and self-talking hut, but maintain a happy mood and a clear and bright mind. If you need these, it is a sign of distraction when doing good deeds. If you can endure hunger and cold, and can place your mind in a dark cave, and can unite many different thoughts, then experience will arise quickly. Disregarding the acceptance and rejection of karma, using the name of a practitioner as a stepping stone to fall into hell, discarding vows like discarding a crossroads, such a practitioner is a robber of Buddhism. Therefore, carefully distinguish between good and evil, cherish vows like life, urge yourself with renunciation and compassion, and take devotion as the path of
Chinese
扎巴尔宗西！这仅是记忆的鼓励。反复忆念并铭刻于心。特别是，这个有益的诀窍，要立即付诸实践。这是达拉纳塔对名为班杂拉西亚的信徒的教诲。 何者获得安乐之境， 不减损的殊胜财富。 其他种种这些， 如轮旋转般成就。 三有之中时间流逝， 那些依赖听闻。 阅读众多典籍消除疲劳， 在精要之处获得休息。 嘿汝嘎吉祥生起时， 至上师长如此开示。 其他和听闻的论典， 傲慢又能做什么呢？ 具足殊胜智慧金刚者， 希求解脱四边。 没有名相勤作， 这是精要汇集。 从无生出一切， 虚空等诸元素， 与六道众生一同生起， 这是精要汇集。 俱生众生的自性， 安乐自性一同生起， 无二无别的状态， 这是精要汇集。 寂静周遍安住， 不变离变异垢染， 非从他生自性安住， 这是精要汇集。 所取能取戏论等， 于何处无二安住， 风轮颠倒运转， 这是行为的精要。 与虚空等同的光芒， 文字的形象声音的形态， 圆满安乐生起的因， 那是行为精要之说。 殊胜甘露之明点， 无垢与持兔者等同， 识与智慧无二， 这是行为的精要。 何处身语意皆无， 彼即三者安住处， 如虚空般无有遮蔽， 所修能修之精要。 行为次第有四种， 所修之事即是四， 所修能修无别离
English
Take to the root! This is merely an encouragement for remembrance. Remember it again and again, and carve it into your mind. Especially, this beneficial instruction, put it into practice immediately. This was the instruction given by Tāranātha to a devotee named Vajralāsya. Whoever obtains the place of bliss, The supreme wealth without diminution. Other various things like these, Are accomplished like the turning of a wheel. Time passes in the three realms, Those rely on hearing. Eliminate fatigue by reading many texts, Rest in the place of essence. When Heruka, the glorious one, arises, The supreme lama teaches this. What is the use of pride From other and heard scriptures? The Vajra holder of supreme wisdom, Desires liberation from the four extremes. There is no effort of signs, This is the condensed essence. From nothing, everything is born, The elements such as space, And the six classes of beings are born together, This is the condensed essence. The nature of co-emergent beings, The nature of bliss is born together, The state of non-duality and non-separation, This is the condensed essence. Peaceful, all-pervading, abiding, Immutable, free from the stain of change, Not from others, abiding in itself, This is the condensed essence. The grasped, the grasper, and elaborations, In what place do they abide non-dually? The wheel of wind turns upside down, This is the essence of action. Radiating light equal to space, The form of letters, the nature of sound, The cause of the arising of perfect bliss, That is said to be the essence of action. The sacred bindu of nectar, Immaculate, equal to the rabbit holder, The two, consciousness and wisdom, are non-dual, This is the essence of action. Where there is no body, speech, or mind, That is where the three are abiding, Like space, without obscuration, The essence of what is to be accomplished and the accomplisher. There are four stages of action, What is to be accomplished is itself four, What is to be accomplished and the accomplisher are inseparable.
English
That is explained in the Condensed Essence. Other teachers hold that some desire is desire itself, and similarly, in the place of power, others hold that it is above that. Likewise, some apply it perversely to the place where the jewel resides. Some say it is like space, others desire the state of fainting, and others desire conceptual meditation. Most of these are perverse. Other good ones hold that some are co-emergent wisdom, and also hold that it is profound and clear. Others say it is like illusion, and some say it is the form of great bliss. These are not contradictory but different. The view of Bhiksu Shalnga is the union of seed and bindu, which is only co-emergent. It is called self-originated nature. Seed is the form of bliss, and bindu is also diverse. Co-emergence is all-pervading, and self-origination is immutable. Having understood this, if one relies on the two supreme gurus of all things, one will attain enjoyment and liberation. That is explained in the Condensed Essence. Heruka Palabhimanabhibhashana, only this is expressed there. A collection of various jewels, there is nothing else there other than this. Vajra words are difficult to distinguish, and there are many aspects of meaning. Having received it from Bhiksu Shalnga, I will collect only the essence. After the goddess prayed, the king of tantras, Heruka, spoke in the center of the net of wheels, as most teachers proclaim. The goddess is the one who separates the bindu, and from the veins filling the net, if it is the sound of the seed moving, then that is also good. Because hundreds of thousands of heroes uttered this at the same time, Nagpopa Shalnga holds that there is no questioner or answer. The condensed is the first, and the expanded is what is taught. From teaching the place and so on, the latter is condensed. The first is six verses, and it explains the need and so on. Below that are six verses, and the introduction is briefly taught. E (ཨེ་，ए，e，唉) is the same as that, it resides in all living beings, and is said to be co-emergent bliss. That itself appears as everything. Wherever the syllable Vam (བཾ་，वं，vaṃ， ) is uttered, one fully knows and experiences oneself, the grasper and the knower.
Chinese
无基。彼乃超脱有与无。其下称作母字，与虚空等同。称为声音之自性，结合为多种语言。之后又从此生出呀，如帝释天之网般显现。具有无自性之自性，此乃由此而显现。俱生之第一，由此生出三秘密，所有有与无之自性，即是彼性。共同与不共同之，以十句而宣说者，于大秘密之明点中，以苦行持戒者而宣说。声音之相宣说为猪母，誓言忆念为勇士。三时遍布三处，象征无二之结合。搅拌即是成就之因，以简要开示亦请谛听。中间等共有三种，即是物、秘密、智慧。说为阿瓦都提，燃烧与大燃烧。俱生之使女，说为三种成就。明点之供养等，于何者赞叹功德，其下开示四种方便。会供之成就，其下四大供养。贪欲、嗔恨、愚痴，以及事物之分别念，以俱生而束缚之。彼亦有两种，二二根之等入，以及执持彼等入。确定指示处所之差别，山等乃是外在，轮等乃是秘密行。俱生之处所转变，彼亦是其他之宣说。之后善说坛城，坛城共有三种。三十七道品，智者说为殊胜坛城。从四轮所生之脉，脉亦说为坛城。二十四处之诸界，说为清净之供养。于诸门以香熏净，所说安放宝瓶者。于八孔所住之脉，宣说极度融入之相。于三轮所住者们，乃是十地之自在者。再次宣说母众，彼即遍布初始与终末。屎尿说为使者，血则说为花朵。分别
English
Without basis. That is beyond existence and non-existence. Below that is called the mother letter, which is equal to space. It is called the self-nature of sound, combined into various languages. Then again from that, 'ya' arises, appearing like Indra's net. Possessing the self-nature of no self-nature, this appears from that. The first of the co-emergent, from which the three secrets arise, the self-nature of all that exists and does not exist, that is that nature. Common and uncommon, what is explained in ten sentences, in the bindu of the great secret, is explained by those who practice asceticism and hold vows. The aspect of sound is explained as Vajravarahi, the vow is remembered as the hero. The three times pervade the three places, symbolizing the union of non-duality. Churning is the cause of accomplishment, please listen even with a brief explanation. There are three, including the intermediate, which are substance, secret, and wisdom. It is said to be Avadhuti, burning and great burning. The co-emergent messenger, is said to be three kinds of accomplishment. Offering of bindu, etc., to whom the merits are praised, below that the four methods are shown. The accomplishment of the gathering feast, below that the four great offerings. Desire, hatred, delusion, and the discrimination of things, are bound by the co-emergent. That also has two aspects, the equal absorption of two and two senses, and holding that equal absorption. Definitely indicating the difference of places, mountains etc. are external, wheels etc. are practiced secretly. The transformation of the co-emergent place, that is also another explanation. Then the mandala is well spoken, there are three kinds of mandalas. The thirty-seven factors of enlightenment, the wise say is the supreme mandala. The channels born from the four wheels, the channels are also said to be mandalas. The twenty-four realms of the elements, are said to be pure offerings. The doors are purified with incense, what is said to place the vase. The channels residing in the eight holes, explain the characteristic of complete absorption. Those who reside in the three wheels, are the lords of the ten grounds. Again, the mother goddesses are explained, that is, pervading the beginning and the end. Excrement and urine are said to be messengers, blood is said to be flowers. Separate