Chinese
愿（您）心中的莲花完全盛开。愿一切吉祥！༈。甚深之义修持法之记录，名为《贤者心之莲花》在此。那摩西米古拉威（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 所有种姓和坛城的，遍主具德上师之足，直至菩提于心间，安住并赐予加持光明。您等具足信心和誓言的金刚弟子们，在进入甚深之义的修持之初，以对轮回的厌离和无伪的大悲心所引导，身体姿势良好地安放，行九节佛风，稍作三字金刚的念诵。之后于头顶观想上师，恳切祈祷。 领受四灌顶，于心意交融的状态中，放松身心安住。此时，先前的分别念消失，之后的分别念尚未生起，当下刹那的觉性，专注地观察其自性，在体验的同时，显现出一种超越一切思虑言说的状态，这被称为觉性本住的智慧。如声闻持母赞中所说：言思无尽般若波罗蜜多，不生不灭虚空之自性，各别自证智慧之行境。又如《圣善星经》中所说：不追忆过去，不期望未来，过去已灭，未来未至，若观当下之法，不为分别所夺，则可通达一切。又如《胜乐轮》中所说：何时触及彼性，一切思念皆无思，何时无思念，彼时则变得不可思议。又如《吉祥喜金刚根本续》中所说：彼无始无中无终，无生无死无涅槃，此乃至上大乐，无我亦无他。又如光明大圆满声续根本续中所说：自性清净大边际，诸法安住自性处，识与法性双融故，原始解脱顿然成。意超越思维，相自性清净，空性与实有之边解脱，
English
May the lotus of (your) mind fully bloom. Sarva daa kalyaanam bhava tu. ༈. A record of how to practice the profound meaning, called "The Auspicious Lotus of the Mind of the Fortunate Ones," is present here. Namashimi Gurave (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). The feet of the glorious guru, the master of all lineages and mandalas, may they reside in the heart until enlightenment, and bestow blessings and light. You, Vajra disciples who possess faith and samaya, at the beginning of engaging in the practice of the profound meaning, guided by renunciation of samsara and unfeigned great compassion, properly arrange the posture of the body, perform the nine rounds of breathing, and do a little recitation of the three-syllable Vajra. Then, visualize the guru on the crown of your head and offer fervent prayers. Receive the four empowerments, and in a state of blending mind and awareness, relax and abide. At that time, the previous thoughts vanish, and the subsequent thoughts have not yet arisen. The present moment of awareness, gazing intently at its own nature, while experiencing it, a state that transcends all thought and expression arises, which is called the primordial wisdom of the ground of awareness. As it is said in the Praise to the Mother by Rahula: "Ineffable, unthinkable, inexpressible, the Perfection of Wisdom, unborn, unceasing, the nature of space, the object of experience of self-aware wisdom." And as it is said in the Sutra of Noble Good Marks: "Do not follow after the past, do not hope for the future, whatever is past has ceased, the future has not yet come, whatever arises in the present, if one looks well at that, without being robbed by conceptualization, then all of that is comprehended." And as it is said in the Chakrasamvara: "When one touches that very nature, all thoughts are without thought, when there is no thought, then it becomes inconceivable." And as it is said in the Root Tantra of the Glorious Hevajra: "It has no beginning, no middle, no end, no existence, no sorrow, no passing away, this is the supreme great bliss, without self and without other." And as it is said in the Root Tantra of the Great Perfection of Light, the Sound Exceeding: "The ultimate of the great purity of self-nature, all phenomena are left in their own place, because of the union of consciousness and dharmata, original liberation is instantly accomplished. Meaning transcends thought, signs are pure in their own place, emptiness and the extremes of phenomena are liberated,"
Chinese
念头止息，分别止息，心止息，超离意识。如是。一旦现证了这样的实相，就应当在不加改造、没有错乱的状态中保持觉性。如果突然生起分别念，不要依赖其他对治法，而是要保持觉性的状态不丢失。这样，就像盐融入水中一样，分别念会自然消失。到了这个程度，就抓住了修行的要点，因此，无论是否依赖身要等，都要在行住坐卧一切时处努力保持实相不加改造的连续性。无论何时，如果因为散乱、错乱、遗忘而陷入迷茫，当念头突然闪现时，产生“我散乱了”的后悔，并且不让分别念的念珠蔓延，而是保持觉性的状态不丢失。从第二个刹那开始，离念的智慧就会自然显现。无论生起何种分别念，都不需要依赖其他对治法，而是在明觉赤裸的状态中自然寂灭。务必将此作为修行的命根。如《八千颂般若经》所说：“以不修之方式修习般若波罗蜜多。”以及《慧海请问经》所说：“诸法不作意， विशेष（梵文天城体），viśeṣa（梵文罗马拟音），殊胜之行当舍弃。诸法皆平等，于真实性中证悟。”以及《密集金刚》所说：“无事物则无修习，所修非为修。如是事物与非事物，修习则无所缘。”以及“无事物之法性，如虚空般无垢染，以空性智慧金刚，思维空性。”以及《喜金刚》所说：“此智慧极微细，如金刚虚空之中心，无尘垢，至究竟寂静，汝亦是彼之父。”以及《光明大圆满一切造王经》所说：“如实不改诸佛意，无论生起心与心所分别念，知其安住于无生之状态，远离一切造作相之执着。”以及《大幻化网根本续》所说：“本初解脱故无须重修，自解脱故无需对治，当下解脱故于见处消失，完全解脱
English
Thoughts cease, discriminations cease, mind ceases, transcending consciousness. Thus it is. Once such a state of reality is realized, one should maintain awareness in a state without alteration or confusion. If a discriminating thought suddenly arises, do not rely on other antidotes, but maintain the state of awareness without losing it. In this way, just as salt dissolves in water, discriminating thoughts will naturally disappear. At this point, you have grasped the essence of practice. Therefore, regardless of whether you rely on physical postures or not, strive to maintain the continuity of the unaltered state of reality in all activities. Whenever you become distracted, confused, or forgetful and fall into delusion, when a thought suddenly flashes, feel regret for being distracted, and do not allow the rosary of discriminating thoughts to spread. Instead, maintain the state of awareness without losing it. From the second moment onwards, the wisdom of non-thought will naturally arise. Whatever discriminating thoughts arise, there is no need to rely on other antidotes. Instead, they will naturally subside in the state of clear and naked awareness. Be sure to hold this as the lifeblood of practice. As the "Eight Thousand Verse Prajnaparamita Sutra" says: "The Perfection of Wisdom should be cultivated by way of non-cultivation." And as the "Sutra Requested by Sagaramati" says: "Do not focus on phenomena, Abandon the practice of superiority. All phenomena are equal, Comprehended in their true nature." And as the "Guhyasamaja Tantra" says: "Where there is no object, there is no meditation. What is to be meditated upon is not meditation. Thus, with object and non-object, Meditation is without focus." And: "The nature of phenomena without object, Like the sky, is without stain. With the vajra of emptiness wisdom, Contemplate emptiness." And as the "Hevajra Tantra" says: "This wisdom is extremely subtle, Like the center of the vajra sky. Free from dust, ultimately peaceful, You yourself are also its father." And as the "All-Creating King Tantra of the Great Perfection of Light" says: "In the unaltered intention of the Buddhas, Whatever thoughts of mind and mental events arise, Knowing that they abide in the state of non-arising, Separated from all concepts of action and signs." And as the "Root Tantra of the Great Sound Transcending" says: "Liberated from the beginning, there is no need to repeat. Liberated by itself, there is no need for an antidote. Liberated immediately, it vanishes in the place of seeing. Completely liberated."
Tibetan
ས་འབད་མེད་པའོ། །ཞེས་དང་། མགོན་པོ་བྱམས་པས། འདི་ལ་བསལ་བར་བྱ་བ་དང་། །བཞག་པར་བྱ་བ་ཅུང་ཟད་མེད། །ཡང་དག་ཉིད་ལ་ཡང་དག་བལྟ། །ཡང་དག་མཐོང་ན་རྣམ་པར་གྲོལ། །ཞེས་དང་། འཕགས་པ་ཀླུས་དབུ་མ་རྩ་བ་ལས། གཞན་ལས་ཤེས་མིན་ཞི་བ་དང་། །སྤྲོས་པ་རྣམས་ཀྱིས་མ་སྤྲོས་པ། །རྣམ་རྟོག་མེད་དོན་ཐ་དད་མིན། །དེ་ནི་དེ་ཡི་མཚན་ཉིད་དོ། །ཞེས་དང་། རྒྱལ་སྲས་ཞི་བ་ལྷས། གང་ཚེ་དངོས་དང་དངོས་མེད་པ། །བློ་ཡི་མདུན་ན་མི་གནས་པ། །དེ་ཚེ་རྣམ་པ་གཞན་མེད་པས། །དམིགས་པ་མེད་པར་རབ་ཏུ་ཞི། །ཞེས་དང་། གྲུབ་ཆེན་ཨིནྡྲ་བྷཱུ་ཏིས། ཇི་སྲིད་ཇི་སྲིད་རྣམ་རྟོག་པ། །དེ་སྲིད་ཐམས་ཅད་ཀུན་ནས་བརྫུན། །གང་ཞིག་དེ་ཉིད་མ་བརྟགས་པ། །དེ་ནི་ཡང་དག་དེ་རེ་བདེན། །ཞེས་དང་། དཔལ་ས་ར་ཧས། བསམ་དང་བསམ་བྱོ་ཡོངས་སུ་དོར་ནས་སུ། །བུ་ཆུང་བཞིན་དུ་ལྷུག་པར་གནས་པར་བྱ། །བླ་མའི་ལུང་ལ་བསྒྲིམས་ཏེ་གུས་འབད་ན། ། ལྷན་ཅིག་སྐྱེས་པ་འབྱུང་བར་ཐེ་ཚོམ་མེད། །ཅེས་དང་། རིག་འཛིན་དགའ་རབ་རྡོ་རྗེས། ཡིན་པར་གྲུབ་པ་མེད་པའི་རིག་པ་འདི། །རང་སྣང་འཆར་ཚུལ་ཅིར་ཡང་མ་འགགས་པས། །སྣང་སྲིད་ཐམས་ཅད་ཆོས་སྐུའི་ཞིང་དུ་ཤར། །ཤར་བ་དེ་ཉིད་རང་གི་ཐོག་ཏུ་གྲོལ། །ཞེས་དང་། སློབ་དཔོན་ཤྲཱི་སེང་ཧས། །རང་སེམས་ཡེ་ཤེས་རྡོ་རྗེ་འདི། །ཡོད་མེད་དབུས་སུ་མི་དམིགས་ཤིང་། །རྟག་% ཆད་མཐའ་ལ་མི་གནས་པ། །སྒྲོ་སྐུར་མེད་པའི་ཆོས་ཉིད་ལ། །བླང་དོར་མེད་པར་བློ་བཞག་སྟེ། །འདི་ཤེས་བསྒོམ་པའི་འདུ་ཤེས་བྲལ། །དེ་ནི་དགོངས་པའི་མཐར་ཐུག་གོ །ཞེས་དང་། པཎ་ཆེན་བི་མ་ལས། །ཅིར་སྣང་ངོ་བོའི་རོལ་པར་གང་ཤར་བ། །རང་གྲོལ་གཉེན་པོ་གཉིས་མེད་རང་སར་གྲོལ། །ཤར་གྲོལ་དུས་མཉམ་གཉིས་མེད་རོལ་པ་ཆེར། །དགག་སྒྲུབ་བཟོ་བཅོས་རེ་དོགས་མ་བྱེད་ཅིག །ཅེས་དང་། དུས་གསུམ་མཁྱེན་པ་ཨོ་རྒྱན་ཆེན་པོས། རང་བྱུང་རང་ཤར་སྒོམ་གྱི་མཆོག །བྱ་རྩོལ་བྲལ་བའི་ངང་ལ་ཞོག །བྱར་མེད་ལྷུག་པ་འདི་ཀ་རང་། །སྒོམ་པ་རང་བྱུང་རང་ཤར་ཡིན། །ཞེས་དང་། བླ་མའི་དྲིན་གྱིས་དེ་ཉིད་མ་ནོར་ངོ་འཕྲོད་ནས། །བསམ་གཞིག་ཡིད་བྱེད་བློ་ཡི་དྲི་མས་མ་བསླད་པར། །རང་ཤར་མ་བཅོས་རང་བབས་ལྷུག་པར་སྐྱོང་བ་ནི། །མ་ནོར་ཐར་པའི་ ལམ་མཆོག་ཟབ་མོ་དེ་ཉིད་ཡིན། །ཞེས་དང་། གྲུབ་ཆེན་བིརླ་པས། ཀུན་གྱི་ངོ་བོ་ཡིད་ཀྱི་གཞི་རྩ་གང་ཡིན་ལྟོས། །བལྟས་པས་མ་མཐོང་ཡིད་དང་བྲལ་ན་ངེས་པར་གྲོལ། །སེམས་ཀྱི་ཆོས་ཉིད་དབྱིངས་ལ་འདི་ཞེས་མེད་པས་ན།
Chinese
地无勤作也。如是说。 怙主慈氏（弥勒菩萨）云： 此中无有可除遣， 无有丝毫可安立， 如实唯观真实性， 如实见即得解脱。 如是说。 圣者龙树于《中观根本慧论》中云： 从他而知非寂灭， 戏论诸般皆不戏， 无有分别异意义， 彼即彼之自性也。 如是说。 རྒྱལ་སྲས་ཞི་བ་ལྷས（圣天菩萨）云： 何时有事与无事， 不住于心识之前， 彼时无有他种相， 无所缘而得寂灭。 如是说。 大成就者因陀罗部底云： 几时几时有分别， 彼时一切皆是妄， 何时何时不分别， 彼时真实彼是真。 如是说。 དཔལ་ས་ར་ཧས（吉祥萨ra哈）云： 思与所思皆弃舍， 如同幼儿任其住， 依止上师之教言， 若具恭敬勤精进， 俱生智慧生起无疑。 如是说。 རིག་འཛིན་དགའ་རབ་རྡོ་རྗེས（持明噶饶多吉）云： 无有成立是此之觉性， 自显现之现相任何皆不遮止故， 现有诸般皆为法身刹土而显现， 显现彼即于自之当下解脱。 如是说。 སློབ་དཔོན་ཤྲཱི་སེང་ཧས（导师吉祥狮子）云： 自心智慧金刚此， 有无之中不可得， 常断边际不住留， 无有增损之法性， 无取舍而安住心， 知此离于修之想， 彼乃见解之究竟。 如是说。 པཎ་ཆེན་བི་མ་ལས（班智达无垢友）云： 任何显现本体之游舞所显现， 自解脱对治二取自处解脱， 显解脱同时二取大游舞， 莫作破立造作希忧事。 如是说。 དུས་གསུམ་མཁྱེན་པ་ཨོ་རྒྱན་ཆེན་པོས（三世知者邬金大师）云： 自生自显禅修之殊胜， 安住无作之状态， 无作任运此即是， 禅修自生自显也。 如是说。 依靠上师之恩德，不谬认识彼性后， 不以思虑作意心识之垢染所染污， 自显无整任运自然而修持， 此乃无谬解脱之 殊胜道即是彼。 如是说。 大成就者毗如巴云： 一切之体性，心之根本为何观， 观亦不见离心识，定得解脱也。 心性法界此说无有故。
English
There is no effort on the ground. Thus it is said. Lord Maitreya says: "In this, there is nothing to be removed, nor is there anything to be established. Look directly at the true reality, and seeing the truth, you are completely liberated." Thus it is said. The noble Nagarjuna says in the Root Verses on the Middle Way: "It is not known from others, it is peaceful, it is not elaborated by elaborations, it is without conceptualization, it is not of different meaning, that is its characteristic." Thus it is said. Royal Son Shantideva says: "When things and non-things do not remain before the mind, then there is no other aspect, and it is completely pacified without an object of focus." Thus it is said. The great accomplished one Indrabhuti says: "As long as there is conceptualization, all of that is completely false. When that itself is not examined, then that is truly real." Thus it is said. The glorious Saraha says: "Completely abandoning thought and what is to be thought, remain relaxed like a young child. If you diligently rely on the words of the guru with respect and effort, there is no doubt that co-emergent wisdom will arise." Thus it is said. The vidyadhara Garab Dorje says: "Since this awareness, which is not established as being something, does not obstruct any appearance of its own manifestation, all phenomena and existence arise as the realm of the Dharmakaya. That which arises is liberated in its own place." Thus it is said. The master Shri Singha says: "This vajra of one's own mind-wisdom is not perceived in the middle of existence and non-existence, it does not abide in the extremes of permanence and annihilation, in the dharma-nature without exaggeration or denigration, place the mind without acceptance or rejection, knowing this, be free from the idea of meditation, that is the ultimate of view." Thus it is said. The great scholar Vimalamitra says: "Whatever arises as the play of the essence of whatever appears, self-liberated, the antidote, non-duality, is liberated in its own place. The arising and liberation are simultaneous, the great play of non-duality. Do not engage in refuting, establishing, fabricating, hoping, or worrying." Thus it is said. The all-knowing great Orgyen (Padmasambhava) says: "Self-arising, self-manifesting is the best of meditation. Rest in a state free from activity and effort. This very non-doing, relaxed state is itself the self-arising, self-manifesting meditation." Thus it is said. Through the kindness of the guru, having unmistakenly recognized that nature, without being defiled by the stains of thought, consideration, and mental activity, naturally cultivating the self-arising, uncorrected, and naturally relaxed state, that is the unmistaken path to liberation, the supreme and profound one. Thus it is said. The great accomplished one Virupa says: "Look at what is the essence of all, the root of the mind. By looking, it is not seen, and if it is separated from the mind, liberation is certain. Since the dharma-nature of the mind is without this or that in the expanse...