English
Cutting off the conceptualization of grasping at objects. Through practice, showing the measure or sign of cutting off the conceptualization of grasping at objects. After cutting off, being taken care of by impartial great compassion, and being placed in maturation and liberation. The first of these has five points: Giving the five aggregates as alms to the six types of beings. Offering to the lama as a gift of empowerment. Offering to the yidam as a tsok. Giving to the dakini and dharma protectors as torma. Abiding in the state of reality. These are according to the secret conduct instructions and advice of the great Naropa. In the path of the fourth empowerment, the four-letter instructions of Mahamudra: First, cut off the root of the mind. Second, show the method of abiding of the mind. Third, cut off the wrong paths of the mind. Fourth, show the way of carrying the mind. Thus it is. Among these, there are the three: preliminary, main, and subsequent. The first is as previously explained. The second has four points. The first also has three points. First, according to the oral instructions, cut off the root: the key points of the body and the method of abiding of the mind. The latter: Cutting off the conceptualizations of the three times, abiding the mind in its own body (1). Without grasping at edges and center, abiding like the sky (2). Without place and support, abiding like clouds in space (3). Without interruption, abiding like the flow of a river (4). Like a statue of a deity made of precious jewels, abiding the three doors without wavering. Without pride and conceptualization, abiding like a corpse in a charnel ground (6). Without change and movement, abiding like Mount Meru (7). Like a dam that has cut off the backwater, abiding the three doors without activity. Second, examining according to connection: The conceptualization of mistaking a rope for a snake (1) is told, the conceptualization of knowing a tile as gold (2) is told, the conceptualization of one's own son becoming a thief (3) is told, examining these metaphors and meanings in connection. Third, examining according to the scriptures: Examining the three: arising, ceasing, and abiding, one, many, etc. Second, showing the method of abiding of the mind: Like a great garuda soaring in the sky, abiding without effort and fabrication (1). Like the ocean free from waves, abiding without movement (2). Like the sun and moon free from clouds, abiding with clarity and radiance (3). Like a child looking at a temple, abiding clearly and without grasping. Like water and waves, abiding with arising and feeling self-liberating. Like a bird flying in the sky, abiding with awareness without trace (6). Third, cutting off the wrong paths of the mind.
Chinese
于希望中舍弃，于轮回中生疑，于中观中生执，于内证验中生执，舍弃不重视业果。第四，于开示心的道用时，白天增长光明，夜晚将欲妙作为助伴，傍晚将诸根收摄于根本，半夜将识蕴放入宝瓶，黎明时使觉性光明焕发，临终时将智慧如铜汁般倾泻的瑜伽，共有六种。 第三部分是后续：如此道次第的引导圆满后，开示大手印的伟大，认识大手印的自声，大手印的语和义，毫无错谬地修持之方式，如此修持之果。修持之方式。不堕入四处，不偏离三处。三种补特伽罗的生起方式，四种瑜伽次第行持地道之方式。第一是：不堕入空性是所知之自性、道、友伴、增长四者之中。第二是：不执着于乐、明、无念三者，不偏离于欲界、色界、无色界三者，因此不执着于彼等。第三是：次第生起如北方的太阳，顿超如云间的太阳，一蹴而就如峡谷中的太阳。中间的容易理解，前面的是指在北方，太阳需要逐渐温暖，后面的是指在山谷中，一下子就温暖的比喻。第四是：安住于自性是顶峰一味的瑜伽，断除增益是离戏的瑜伽，无取舍是味道一体的瑜伽，体验清净是无修的瑜伽。每一个又分小、中、大三种，所以共有十二种。果：具有五道、十地、于佛地安立三身之相。 总义第三部分后续：于一个座垫上修持之方式，以及其他寿命修法、窍诀，身坛城和六法等的口诀，从本尊的念修开始依次开示四臂怙主的随许和修法引导。对于如此的引导次第，如果以中等的修行方式而言，首先是胜乐金刚的真实灌顶，即两天的时间，真正的引导是暇满难得，死亡无常，业果，轮回
English
Abandon hope, doubt samsara, be attached to the middle way, be attached to inner experience, and abandon disregarding the law of karma. Fourth, when teaching the way of taking the mind, the yogi who increases the light during the day, takes desire as a companion at night, gathers the senses at dusk, puts consciousness into a vase at midnight, makes the awareness clear at dawn, and pours wisdom like molten copper at the time of death, is sixfold. The third part is the aftermath: After the guidance of the stages of the path is completed, the greatness of Mahamudra is shown, the self-sound of Mahamudra is recognized, the words and meanings of Mahamudra are recognized, the way to practice without error, and the fruit of such practice. The way to practice. Not falling into four places, not deviating into three places. The way of birth of three kinds of people, the way of traversing the bhumis and paths by the order of the four yogas. The first is: emptiness is not lost in the nature of knowledge, the path, the friend, and the fourfold increase. The second is: do not be attached to the three of bliss, clarity, and non-thought, and do not deviate from the three of the desire realm, the form realm, and the formless realm, so do not be attached to them. The third is: gradual arising is like the sun in the north, sudden transcendence is like the sun in the clouds, and one-time arrival is like the sun in the valley. The middle one is easy to understand, the former refers to the fact that in the north, the sun needs to warm up gradually, and the latter refers to the metaphor that it warms up all at once in the valley. The fourth is: abiding in nature is the yoga of one taste at the peak, cutting off additions is the yoga of non-proliferation, non-acceptance is the yoga of one taste, and pure experience is the yoga of non-meditation. Each of these is divided into small, medium, and large, so there are twelve in total. Fruit: possessing the five paths, the ten bhumis, and the establishment of the three kayas in the Buddha bhumi. The third part of the general meaning is the follow-up: the way to practice on one cushion, as well as other life-sustaining practices, pith instructions, oral instructions on the body mandala and the six dharmas, etc., starting from the recitation and practice of the yidam, and then showing the permission and practice guidance of the four-armed protector in order. For such a guidance sequence, if we take the medium practice method as an example, the first is the actual empowerment of Chakrasamvara, which is two days, and the real guidance is the difficulty of finding leisure and endowment, the impermanence of death, karma, and samsara.
Chinese
轮回的过患和解脱的利益，以及口授的实修引导等共同部分。前行四天。皈依。发心无量。金刚萨埵。上师瑜伽。曼扎。受戒律者。祈请。四灌顶等共同不共的前行八天。之后胜乐金刚或者金刚亥母的见修，包括念诵在内三天。六法的拙火，包括身要空拉等。上师拙火。三根本脉。三脉四轮的明点等四种。幻轮。秘密的拙火等九天。幻身上，上。下。本尊幻身等三种。忆念梦境的铁钩三种三天。光明心性安住四种四天。迁识和。中阴各一天。大手印上，身要。心的安住方法八种。按照论典观察等各一天，共十天。最后给予窍诀。那也是在实修上，在大手印生起次第之后宣讲，之后进入六法。秘密行的次第等是那些的顺带，根据情况宣讲。得到良好的实修指导后，以三年三处的决心精进实修的时候。总的来说虽然不一定完全按照根器的次第，但暂时按照一般的传统是这样说的：首先大礼拜十万次。皈依十万次补缺等。无量无边。金刚萨埵百字明四十万遍。近心咒六十万遍。曼扎十万。受戒律者根据情况。祈请十万。正行上，胜乐金刚父续广轨六十二尊的念诵大修七个月。俱生父母六个月。长寿佛心咒百万。长咒十万遍。怙主根本咒一万。心咒十万。近心咒十万。命咒五十万遍。度母根本咒一万。命咒十万。长寿母一个月等生起次第和圆满次第上。主要拙火配合冬季三个月修习。其中柔风和加持以上师拙火为主。风和拙火根据情况熟练后，幻身等依次修习。大手印是一切的总结。
English
The faults of samsara and the benefits of liberation, as well as the oral instructions for practical guidance, are common. Preliminary practices take four days. Refuge. Generation of immeasurable bodhicitta. Vajrasattva. Guru Yoga. Mandala. Those who have taken vows. Supplication. The four empowerments, etc., are the common and uncommon preliminary practices taking eight days. Then, the view and practice of Chakrasamvara or Vajravarahi, including recitation, take three days. The tummo of the Six Dharmas, including the body posture of the empty la, etc. Guru Tummo. Three root nadis. The four bindus of the three nadis and four chakras, etc., are four. Trul khor. Secret tummo, etc., take nine days. On illusory body, upper. lower. The deity's illusory body, etc., are three. Three iron hooks for remembering dreams take three days. The four abidings of clear light mind take four days. Transference of consciousness and. Bardo each take one day. On Mahamudra, body posture. Eight methods of abiding of the mind. Examining according to the scriptures, etc., each takes one day, totaling ten days. Finally, the pith instructions are given. That is also taught in practice, after the generation stage of Mahamudra, and then one enters the Six Dharmas. The stages of secret conduct, etc., are taught as incidental to those, according to circumstances. After receiving good practical guidance, when diligently practicing with the determination of three years and three places. In general, although it is not necessarily fixed according to the order of faculties, for the time being, according to the general tradition, it is said like this: First, one hundred thousand prostrations. One hundred thousand refuge recitations to complete, etc. Immeasurable. Four hundred thousand recitations of the Vajrasattva Hundred Syllable Mantra. Six hundred thousand close heart mantras. One hundred thousand mandalas. Those who have taken vows, according to circumstances. One hundred thousand supplications. In the main practice, the great recitation practice of the sixty-two deities of the extensive father tantra of Chakrasamvara takes seven months. Co-emergent father and mother take six months. One million essence mantras of longevity practice. One hundred thousand long dharanis. Ten thousand root mantras of Mahakala. One hundred thousand heart mantras. One hundred thousand close heart mantras. Five hundred thousand life mantras. Ten thousand root mantras of the goddess. One hundred thousand life mantras. One month for Tseringma, etc., in the generation stage and completion stage. Mainly, tummo is practiced in conjunction with the winter season for three months. Among them, gentle wind and blessings mainly focus on the guru's tummo. After becoming familiar with wind and tummo as appropriate, illusory body, etc., are practiced in sequence. Mahamudra is the summary of everything.
Tibetan
དེབས་ཀྱི་ཚུལ་དུ་བསྒོམ། ཉམས་སྐྱེས་རིམ་དང་བསྟུན་ཉམས་མྱོང་ཅན་གྱི་བླ་མས་ངོ་སྤྲད་ཅིང་འཁྲིད་པར་བྱ་བ་ཡིན་ནོ། ། ཞེས་པའང་གྲུབ་བརྒྱུད་པའི་ཞལ་ལུང་བརྗེད་བྱང་དུ་བཏབ་པ་དགེ་ཞིང་བཀྲ་ཤིས་པར་གྱུར་ཅིག། །། བདེ་མཆོག་མཁའ་འགྲོ་སྙན་བརྒྱུད་ཀྱི་ཟབ་ཁྲིད་རྒྱས་པར་འཆད་པའི་ས་བཅད་གྲུབ་པའི་གསུང་ཟེར།
Chinese
应当如是修习。随着体验生起的次第，应当由具有经验的上师介绍并引导。如此，将成就传承的口诀记录于备忘录中，善妙吉祥！
English
One should meditate in this way. According to the order in which experiences arise, it should be introduced and guided by an experienced lama. Thus, may it be virtuous and auspicious to record the oral instructions of the accomplished lineage in a memorandum!