Chinese
大圆满的窍诀殊胜七法。 大圆满的窍诀殊胜七法。 大圆满的窍诀殊胜七法 存焉。 顶礼自生大智慧。 自心专注于鼻尖后，于此生中获得无始成就。 最初的成佛之法是，无思任运成就。 愿吉祥！ 众生以自明之念造作之法，虽由无数佛陀宣说，然真正的窍诀之王是，耳传的窍诀犹如利刃。 为百万人中之一人的利益，以先前的串习力而生起，故应铭记于心。 愿吉祥！ 无需依赖的此窍诀是，无需勤作因，因为俱生智慧安住于自性中。 无需依赖外缘，因于相遇时自然生起且舒缓。 果是三身智慧，自性智慧，纯粹智慧，此乃自受加持。 愿吉祥！ 于诸识聚集之处，放松身心，如实地，心性，心性，作出决断，然后以智慧安住于坚定的觉心中，不住即是平等性。 愿吉祥！ 又，不执着于任运自乐心中生起的念头，此称为“任运自成”。 超越一切见解的，是真正的智慧。 以目标来区分，是不动摇的等持。 安住于平地，即是禅定。 不执着于所见之法，不退转，坦率地放下。 若执着于 निश्चित（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），那也是一种 крайность（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 对此没有任何 प्रमाण（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 因此，一切皆欲成佛。 斩断自心之根源，若不迷失于鼻尖之意，那时对此有何用处？ 因此，应知晓此根本。 窍诀犹如利刃。 完 इति（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 愿吉祥！ 为了使未生起的自生智慧生起，首先应调养身体，安住于寂静处。 然后，犹如老鹰飞翔于空中，建立基础并安住于教言中。 愿吉祥！ 然后，犹如箭匠矫正箭矢，猛力精进并投入于一座中。 然后，一座的时长是，上等根器者六十步，中等根器者四十步，下等根器者二十步。 一天的座次数分为三座。 也就是，首先上等根器者六座，中等根器者四座，下等根器者二座。 愿吉祥！
English
The Seven Special Instructions of Dzogchen. The Seven Special Instructions of Dzogchen. The Seven Special Instructions of Dzogchen reside. Homage to the great self-arisen wisdom. Focusing one's mind on the tip of the nose, attain the beginningless accomplishment in this life. The initial method for attaining Buddhahood is effortless, spontaneously accomplished. May it be auspicious! Although the methods fabricated by sentient beings' own awareness are taught by countless Buddhas, this king of authentic methods, like a razor-sharp secret instruction passed down through the ear, arises through the power of prior practice for the sake of one in a million, so it should be taken to heart. May it be auspicious! This instruction, which is without reliance, does not require effort in the cause, because coemergent wisdom abides in its own nature. It does not depend on conditions, but arises spontaneously and freely upon encounter. The result is the wisdom of the three kayas, intrinsic wisdom, pure wisdom, which is self-blessing. May it be auspicious! In the place where consciousnesses gather, relax the body and mind, and as it is, mind itself, mind itself, make a decision, and then with wisdom, establish a firm mind; non-abiding is itself equality. May it be auspicious! Furthermore, not holding onto the thoughts that arise in the naturally joyful mind is called "spontaneous fulfillment." That which transcends all views is authentic wisdom. To distinguish by an object is unwavering samadhi. To settle on level ground is itself meditation. Do not fixate on what is seen, do not turn back, release directly. If you cling to निश्चित（Tibetan, Devanagari, IAST, Literal Meaning）, that is also an крайность（Tibetan, Devanagari, IAST, Literal Meaning）. There is no प्रमाण（Tibetan, Devanagari, IAST, Literal Meaning） for that. Therefore, all desire to become Buddhas. Cut off the root of your own mind, and if you do not lose awareness of the tip of your nose, then what is there to do? Therefore, know that root. The instruction is like a razor. इति（Tibetan, Devanagari, IAST, Literal Meaning）. May it be auspicious! To cause the self-arisen wisdom that has not arisen to arise, first nourish the elements and abide in solitude. Then, like a vulture flying in the sky, establish a foundation and abide in the instructions. May it be auspicious! Then, like an arrow-maker straightening an arrow, exert intense effort and engage in a session. Then, the duration of a session is sixty steps for a superior individual, forty for a middling one, and twenty for an inferior one. Divide the number of sessions in a day into three. That is, first six sessions for a superior individual, four for a middling one, and two for an inferior one. May it be auspicious!
Chinese
放松，放松努力。心的生起方式是：有些是顿超生起，有些是当下生起，有些是次第生起。证悟的征象是：身体颤抖，肌肉抽搐，跳动和摇动，疲劳和困倦，容光焕发，麻木，身体移动。自生智慧。使生起稳固的方法是：适时休息，按摩揉捏，做与体质相符的行为，摄取食物。上师缩短座次数而延长一座的时间。这也与体质和禅定的程度相结合。对此专注的方法是：首先努力，中间和最后放松。或者中间努力而最后放松。或者首先和中间不努力而最后放松。如果执持变得强烈，则头部和脚部都放松并安住。强烈的执持就像将手放入胶水碗中。中等的执持就像认为在胶水上制作泥碗。最后是认为强烈努力后保持静止，或者认为不知道是否安住。依赖于此的征象是：声音的荆棘无法刺入，能够延长禅定时间。吉祥！使稳固完全圆满的时间是：身心放松，对菩提心大乐无所事事且不散乱。座间休息和次数与体质和禅定的程度相结合。如果体质舒适，则延长一座的时间并减少座次数。如果体质不适，则缩短一座的时间并增加座次数。总之，从智慧的总倾注和智慧的相遇之间进行驱除。圆满的征象是：不觉得身体存在，像木棉花瓣一样轻盈，不觉得呼吸内外流动，认为心安住在虚空中，感到快乐，大乐也逐渐产生。从心到心的口诀传承。完毕！吉祥！瑜伽士首先以见解来决断，中间以修行来体验，最后以行为来舍弃。吉祥！首先以见解来决断是：扩展智慧，使觉性持续不断，远离一切相。将理智置于广阔的境地。如果不对边和中心进行分别，那么见解的错误就会很小。以三种“是”来决断。将身语意融入其中。就像珍宝到达金洲一样，没有坏的和需要舍弃的。
English
Relax, relax effort. The way mind arises is: some arise as sudden transcendence, some arise instantly, some arise gradually. The signs of realization are: the body trembling, muscles twitching, throbbing and shaking, fatigue and weariness, being radiant, numbness, the body moving. Self-arisen wisdom. The way to stabilize what arises is: rest at times, massage and knead, do actions that are in accordance with the constitution, take food. The superior shortens the number of sessions and lengthens the session time. This is also combined with the constitution and the degree of samadhi. The method of focusing on this is: first exert effort, relax in the middle and at the end. Or exert effort in the middle and relax at the end. Or do not exert effort in the first and middle and relax at the end. If the holding becomes intense, relax the head and feet and abide. Intense holding is like putting the hand into a glue bowl. Medium holding is like thinking of making a mud bowl on glue. The last is to think of staying still after strong effort, or to think of not knowing whether one abides or not. The signs of relying on this are: the thorns of sound cannot prick, being able to extend the samadhi session. Auspicious! The time to completely perfect stability is: relax the body and mind, and without distraction, do not seek the great bliss of bodhicitta. Session breaks and numbers are combined with the measure of constitution and samadhi. If the constitution is comfortable, lengthen the session time and reduce the number of sessions. If the constitution is uncomfortable, shorten the session time and increase the number of sessions. In short, dispel from between the general pouring of wisdom and the meeting of wisdom. The signs of completion are: not feeling the body exists, being as light as a cottonwood petal, not feeling the breath flowing in and out, thinking that the mind abides in the sky, feeling joy, and great bliss also arises gradually. The oral transmission from heart to heart. Finished! Auspicious! The yogi first decides with view, experiences in the middle with meditation, and finally abandons with action. Auspicious! First deciding with view is: expand wisdom, make awareness continuous, and separate from all characteristics. Place reason in a vast state. If one does not conceptualize on the edge and center, then the mistakes of view will be small. Decide with the three "is". Merge into body, speech, and mind. It is like a precious jewel going to the golden island, there is nothing bad and to be abandoned.
English
Like the eyes of a jackal, it is determined without a doubt. ༈. Like a lion in the crevices of claws, unafraid of samsara. ༈. In between, experience through meditation, and understand through other actions. Āīthī. ༈. There are five instructions for recognizing wisdom. The instruction for recognizing wisdom is: for example, like a skilled doctor, just as a doctor identifies a patient through herbs, so too should a yogi rely on the teachings of the teacher, the instructions of the lama, and their own experience to recognize wisdom, which is as pervasive as the sky. ༈. The meditation of all-encompassing wisdom is: like the sun shining on a mirror, so too should the yogi have no distinction between what is clear and what is not clear. ༈. The instruction for the free flow of the six senses is: just as a person afflicted with illness has no concept of shame or shamelessness, so too should the yogi abide without any conceptualization of all dharmas. ༈. The realization of the encounter with wisdom is: just as a good medicine performs its function upon contact, so too, when a yogi is nourished by the nectar of view, everything becomes an action of wisdom. ༈. The instruction for the mind to abide is: just as a turtle cannot retract into an axle, so too, when a yogi is blessed by the lama's instruction, awareness abides without wandering elsewhere. Āīthī. ༈. There are six instructions for the settled state of bodhicitta: indicating the method of settling, indicating the cause of rust, indicating the method of remedy, indicating the measure, indicating the manner of the arising of warmth signs, and indicating the result. There are three ways to indicate the method of settling: settling like a garuda soaring in the sky, settling like a bird entering its nest, and settling like a person who has abandoned activities. The garuda soaring in the sky is like soaring with wings outstretched, soaring effortlessly, soaring with the meaning of the lower manifest, soaring in a state of gathering the qualities of the lower, soaring with six wings growing from within the egg. Similarly, when a yogi settles in a state of equanimity, they should settle awareness in an outstretched state, settle effortlessly, settle with the meaning of the lower vehicle manifest, settle in a state of gathering the qualities of the lower, abiding in samsara.
Chinese
而且应当安住于与佛陀的意旨相应的状态中。如同鸟雀飞入巢穴，毫无阻碍地进入一样，瑜伽士也应当毫无阻碍地安住于证悟的意义中。如同放下一切事务的人，安住于心之所向一样，瑜伽士也应当安住于意之所向。指示寻找的方法有三种：如寻找野马一般，如寻找珍宝矿藏一般，如寻找国王的妃子一般。驯服野马如同毫不散乱地驯服一样，瑜伽士也应当毫不散乱地致力于证悟的意义。如寻找珍宝矿藏，如果不努力挖掘，就会被盗贼抢走一样，瑜伽士如果不努力修持禅定，就会被昏沉和掉举所控制。如寻找国王的妃子，所有民众都属于国王的统治，因此没有人能加害妃子一样，瑜伽士如果证悟到一切法都具有菩提心的自性，就能安住于无有损害的状态中。 指示对治的方法有三种：如对治天空中的云朵一般，如对治空屋中的盗贼一般，如用咒语杀死毒药一般。如对治天空中的云朵，是对治自生自灭的本性。如对治空屋中的盗贼，如同盗贼找不到可偷之物而返回一样，瑜伽士如果生起粗细的分别念，经过观察和分析也无法找到，就能安住于其中。如用咒语杀死毒药，如同具有咒语的人不会受到毒药的伤害一样，瑜伽士如果被见解的甘露所滋养，一切都会转变为智慧的行动。指示衡量的标准有三种：明晰的程度如同油灯一般，不动的程度如同大海深处的水一般，轻柔的程度如同木棉花的瓣一般。 指示生起暖相的方式有三种：外在的暖相是感觉不到身体的存在，内在的暖相是感觉不到气息的流动，秘密
English
And one should abide in a state that is in accordance with the intention of the Buddha. Just as a bird enters its nest without hindrance, so too should a yogi abide in the meaning of realization without hindrance. Just as a person who has given up all activities abides as the mind dwells, so too should a yogi abide as the mind dwells. There are three ways of indicating how to search: like searching for a wild horse, like searching for a treasure mine, and like searching for a king's consort. Taming a wild horse is like taming it without distraction, so too should a yogi be without distraction in the meaning of realization. Searching like a treasure mine is like saying that if you do not make the effort to dig, you will be taken by thieves, so too, if a yogi does not make the effort to practice meditation, he will be controlled by dullness and agitation. Searching like a king's consort is like saying that all the people belong to the king's dominion, so no one can harm the consort, so too, if a yogi realizes that all dharmas have the nature of bodhicitta, he will abide in a state without harm. There are three ways of indicating how to remedy: like remedying the clouds in the sky, like remedying a thief in an empty house, and like killing poison with a mantra. Remedying like the clouds in the sky is remedying the nature of arising and ceasing on its own. Remedying like a thief in an empty house is like a thief returning because he cannot find anything to steal, so too, if a yogi has coarse and subtle thoughts, he will abide without finding them after observing and analyzing. Killing poison with a mantra is like a person with a mantra not being harmed by poison, so too, if a yogi is nourished by the nectar of view, everything will turn into the action of wisdom. There are three ways of indicating the measure: the degree of clarity is like an oil lamp, the degree of immovability is like the water at the bottom of the ocean, and the degree of softness is like a petal of a cottonwood flower. There are three ways of indicating how the signs of warmth arise: the outer sign of warmth is not feeling the existence of the body, the inner sign of warmth is not feeling the movement of breath, and the secret