English
With focused mind in a single moment, Contemplate the mandala of the mind. Through the yoga of the momentary aspect, Practice the completion stage. The three realms are the nature of the palace itself, Sentient beings are the retinue of the mandala. In its center is the momentary aspect, The lord of the mandala is the yogi. With the mantra of Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）, It is the mandala of body, speech, and mind. In the heavens, on the earth, and beneath the earth, In a single moment, transform into one body. The yoga of the momentary aspect, Is the secret mantra of the momentary aspect. The meaning of what is said is as follows: The generation stage is entirely conceptual thought. Without the arising of conceptual thought in meditation, There is no way for generation and completion to unite. For those who have the arising of conceptual thought in meditation, If they are not separated from the nature of emptiness, If they enjoy elaboration, then recite the ritual. If they do not enjoy elaboration, Then meditate on the mandala of the five fully remembered deities. Mutter the seven syllables from the mouth. There is no need for invocation or empowerment, The body itself is inherently the samaya mind. The mind itself is primordially the wisdom deity. The lineage lord is inherently the lama himself. The lama's mind and one's own mind, Are inseparable, the essence of dharmata is one. Melt the heart and mind into one, supreme devotion. All phenomena of samsara and nirvana, Like stars arising in the ocean, Appearances are clear, but the essence is empty. Clarity and emptiness united, the supreme illusory body. If one does not realize this, for sentient beings, The compassion that arises naturally also appears naturally. Having the essence of emptiness and compassion, Burn the clinging to reality with the fire of emptiness. The supreme tummo, Emaho（藏文：ཨེ་མ་ཧོ，梵文天城体：एमाहो，梵文罗马拟音：emāho，汉语字面意思：Amazing）! From the three syllables in one's own three places, Radiate white, red, and blue light. Below the earth, on the earth, and above the earth, All sentient beings without exception, Transform into the wheels of body, speech, and mind, The retinue of the Blissful Supreme deity. Everyone recites the mantra sound with a buzzing sound, All sounds are meditated upon as mantras. Each moment multiplies into billions. The merit of meditating in this way, Without objectifying the giver and the receiver, Dedicate it for the sake of all beings attaining enlightenment. The supreme dedication of the three spheres without objectification. The time of sleep is the same as the time of death, Clearly visualize the container and contents as deities, gather them into oneself. Oneself, the Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） dissolves, rising and disappearing. Rest in equanimity in the state of non-objectification. Grasp the clear light of sleep and death, At the time of death, having grasped that clear light, Abide in that state.
Chinese
之时，死亡于法身中成佛，是为空行之义。吉祥胜乐轮续释中说，法身的迁转也是如此。因此，至高化身的迁转，是无迁转者与迁转所迁转的。如是等等，宣说了偈颂。其果为何？如瓶中之虚空，瓶子破碎时，与外面的虚空混合无别一样，心性与一切佛陀无别，于法身中成佛，以愿力之故，于清净刹土中显现报身，于不清净刹土中，以各种化身引导众生。死亡于法身中成佛，是此法之规的果。若非如此，中阴的错觉显现之时，如是生圆修习之义，彼时忆念而修习，血肉之身无有，意身易变，如修习般真实转变，与胜乐金刚无别，称为中阴报身成佛。未得生圆之稳固，因此亦不能解脱，以禅定、念诵、供养、赞颂、福德和现在的回向、祈愿之威力，勇士空行母众，以鲜花雨和乐器之声，以供养云迎接之后，往生极乐世界等清净刹土，于愿力所投之刹土中，于无数年中，于本师处听闻佛法，次第行于地道，于彼身之上成佛，是为转世化身成佛。若未投生刹土之愿，再次于闲暇圆满具法之处，于七世中连续受生，值遇此殊胜之法而修习，说于第七世成佛。虽已获得无上大菩提之佛果，然不显现菩提，于所化无量之有情，于无数劫中行利益。若未缘于殊胜，修持此法而供养赞颂，转轮圣王等，于福德圆满之生千百次之后，亦有次第获得菩提者。彼等我虽不知晓，然是随顺续释之说。大手印之修法未
English
At the time of death, one attains Buddhahood in the Dharmakaya, which is the meaning of Khechara. It is said in the commentaries on the Shri Chakrasamvara Tantra that the transference of the Dharmakaya is also the same. Therefore, the transference of the supreme Nirmanakaya is without a transferrer or anything to be transferred. Thus, verses are spoken. What is its result? Like the space inside a vase, when the vase is broken, it mixes with the space outside and becomes inseparable, the nature of mind is inseparable from all Buddhas, and one attains Buddhahood in the Dharmakaya. By the power of aspiration, one manifests the Sambhogakaya in pure realms, and in impure realms, one guides beings with various Nirmanakayas. Dying and attaining Buddhahood in the Dharmakaya is the result of this Dharma's tradition. If it is not so, when the illusory appearances of the Bardo arise, the meaning of such generation and completion stage practice is that when one remembers and meditates at that time, the body of flesh and blood is absent, the mind body is easily changed, and it actually transforms as one meditates, becoming inseparable from Shri Chakrasamvara himself, and is called attaining Buddhahood as the Sambhogakaya in the Bardo. Because one has not obtained stability in the generation and completion stages, one cannot be liberated by that either. By the power of meditation, recitation, offerings, praise, merit, and the current dedication and aspiration, the assembly of heroes and yoginis, with showers of flowers and the sound of music, after being greeted by clouds of offerings, one is born in pure realms such as Sukhavati, in the realm where one has cast one's aspiration. For countless years, one listens to the Dharma from the lineage lord himself, and gradually progresses through the bhumis and paths, attaining Buddhahood in that body, which is attaining Buddhahood as a reincarnation Nirmanakaya. If one has not made aspirations for a realm, then again in a place with leisure and endowments and Dharma, one takes rebirth continuously for seven lifetimes, encountering and practicing this sacred Dharma, it is said that one attains Buddhahood in the seventh life. Although one has attained the Buddhahood of unsurpassed great Bodhi, one does not manifest Bodhi, but for countless beings to be tamed, one engages in benefiting beings for countless kalpas. If one does not focus on the supreme, but practices this and makes offerings and praises, after thousands of lifetimes of being a Chakravartin king and so on, with abundant merit and wealth, there are also those who gradually attain Bodhi. Although I do not know those, I am following the words of the tantric commentaries. The practice of Mahamudra is not
Chinese
于彼等之上，生起次第、虔诚、慈悲心，以及拙火、幻身、光明，回向于一座之上，一座之中全部圆满。过去、未来、现在的噶举派的修持精髓，似乎就是这个，一个灵感进入我的心中。如有错谬，请宽恕。根本偈颂是上文的续部词句，以及《胜乐根本续》、《决定句》、《上师瑜伽》等。自明无碍的诸法，如虚空般无垢。以空性智慧金刚，恒常修持空性。如是说道，出自《律仪生起品》。此智慧乃是自明，超越言语的范畴，乃是遍知智慧之本体，奇妙地生起。一切有寂等同于无实。如是说道，出自《金刚空行续》。一切皆是虚空之自性，虚空则无有自性。三界一切有情，皆如幻化一般，有情不可得。所见与所触之事物，一切皆如幻化。如是所说，即是此义。胜乐生圆双运的修持，第七品。第一，生起次第，证相生起，念诵修持之阶梯。之后，修持共同事业手印，或者，若欲求殊胜成就，则修持圆满次第，乃是无上续部一切之意趣。密咒瑜伽士有两种，修持菩提有长时与非长时两种。若欲求菩提，然欲求之心不切近，则修持共同成就而受用，次第获得菩提即可。欲以此身获得成佛者，无有闲暇运用共同事业手印，故当一心专注于殊胜成就，因此，此传承不兴盛事业手印。圆满次第事业手印，以风和观想，诛杀、救护、增长、勾招等等，种种行持于续部中虽有明说，然未得成就者，若欲行持彼等，乃是颠倒错乱之心。如是，宝瓶、鞋子、宝剑等等，共同成就八大成就，于末法时期未曾说能成办。上等者为殊胜成就，中等者为八大成就，下等者为息等四业。
English
Above these, the generation stage, devotion, compassion, as well as tummo, illusory body, and luminosity, dedicating them on a single seat, complete in one session. The essence of the practices of the past, future, and present Kagyu lineages seems to be this, an inspiration entered my mind. If there are errors, please forgive me. The root verses are the words of the tantras above, as well as the Chakrasamvara Root Tantra, the Definitive Statements, and Guru Yoga, etc. Self-knowing, unobstructed dharmas are like the sky, without defilement. With the vajra of emptiness wisdom, constantly meditate on emptiness. Thus it is said, from the chapter on the arising of vows. This wisdom is self-knowing, beyond the realm of speech, it is the embodiment of omniscient wisdom, miraculously arising. All of existence and non-existence are equal in being unreal. Thus it is said, from the Vajra Dakini Tantra. Everything is the nature of space, but space has no nature. All beings in the three realms are like illusions, beings are unattainable. All that is seen and touched is like an illusion. What is said is the meaning of this. The practice of the union of the generation and completion stages of Chakrasamvara, chapter seven. First, the generation stage, the arising of signs, the steps of recitation and practice. Then, practicing the common action seals, or, if one desires supreme accomplishment, then practicing the completion stage, is the intention of all the unsurpassed tantras. There are two types of mantra yogis, those who practice for enlightenment for a long time and those who do not. If one desires enlightenment but the desire is not close, then practicing common accomplishments and enjoying them, gradually attaining enlightenment is sufficient. Since one who desires to attain Buddhahood with this body has no time to employ common action seals, one should focus single-mindedly on supreme accomplishment, therefore, this lineage does not promote action seals much. Completion stage action seals, with wind and contemplation, killing, saving, increasing, and summoning, etc., although various actions are clearly stated in the tantras, if a person who has not attained accomplishment desires to perform them, it is a confused mind. Likewise, vases, shoes, swords, etc., the common accomplishments, the eight great accomplishments, are not said to be accomplished in the degenerate age. The best is supreme accomplishment, the middling is the eight great accomplishments, and the lowest is the four activities of pacifying, etc.