Chinese
给予处于中间状态的口诀。觉知、忆念、分别念被浊世之风的扰动所煽动，不住于无执大圆满之境。如从下方生起般给予扰动执着的风的口诀。分别念之风驱动禅定忆念，被显相境稠密的戏论所迷惑。如何恰当地给予无与伦比的大乐明点的口诀？凡是心的各种显现，如有分别念者和有相者等等，都应顺应那些无量造作之方便。金刚桥梁传承未断绝的珍贵上师以生命作抵押，以智慧和能力，通过他所指示的门径开启宝藏。这就是开启进入此地的所有门径，是与精华之物相遇。譬如，天神化身百神的头顶上的顶髻宝珠，人未曾见而存在，有堆积坛城的四门。无论开启哪一扇门，宝珠就在那里，供养它将获得大小不同的功德。普遍倾注的灌顶，是殊胜珍贵的方便。证悟之时，获得不费力气的成就。是无因果的究竟任运成就。是不念诵咒语和不说话语的能力。是以觉性表示的离言诠之义。是远离四种事业勤作的成就。是远离体验之显现束缚，以大乐显示的见地。无论享用什么，都不会超越大梵天，是誓言。舍弃庸常分别念和偏执，是佛。以方便对一切无取舍地享用，也不舍弃轮回，断绝希冀和恐惧。不是单一的宗派，是所有乘的次第。由于没有可生起的，是诸佛心髓的真实。所有显现皆为一味，是万物之自性。那时，为了教法，这是所有胜者的心之热切，是殊胜方便，是合一的大乐。对此没有任何执着。证悟大梵天后，不寻找禅定心的次第。不寻找身语之行。无论指向何处，都没有分别。虽然显现为自他，但并非二元。
English
Give the instructions for being in the intermediate state. Awareness, mindfulness, and conceptual thoughts are stirred up by the agitation of the winds of the degenerate age, and do not abide in the state of ungrasping Great Perfection. Give the instructions for the winds of agitation and grasping as if they arise from below. The winds of conceptual thought stir up meditative mindfulness, and are deluded by the dense elaborations of appearances. How can the unique great bliss bindu instruction be given appropriately? Whatever the various manifestations of mind, such as those with conceptual thoughts and those with signs, etc., should be in accordance with those limitless artificial means. The precious guru of the unbroken Vajra Bridge lineage, with life as collateral, opens the treasure through the gate of what is taught by intelligence and capacity. This is opening all the gates to enter here, it is meeting with the essence of things. For example, the crest jewel on the crown of the head of the deity incarnation, the hundred gods, exists unseen by people, there are four gates of stacked mandalas. Whichever gate is opened, the jewel is there, and offering to it will result in merits of varying degrees. The empowerment of general pouring is that supreme precious method. At the time of realization, effortless accomplishment is attained. It is the ultimate spontaneous accomplishment without cause and effect. It is the power that is free from reciting mantras and uttering words. It is the meaning beyond expression indicated by awareness. It is the accomplishment free from the effort of the four actions. It is the view that shows great bliss, free from the bonds of experiential phenomena. Whatever is used does not transcend the Great Brahma, it is the samaya. Abandoning ordinary conceptual thoughts and biases is Buddhahood. By means of skillful means, enjoying everything without acceptance or rejection, not even abandoning samsara, cutting off hope and fear. Not being one-sided, it is the entire sequence of vehicles. Since there is nothing to generate, it is the actual essence of the Buddhas' minds. Since all appearances are of one taste, it is the nature of all things. At that time, for the sake of the teachings, this is the fervent desire of the hearts of all the victorious ones, the supreme method, the great bliss that is united. There is no grasping onto this at all. Having realized the Great Brahma, there is no need to seek the sequence of meditative mind. There is no need to seek the actions of body and speech. Whatever is pointed at, there is no separation. Although appearing as self and other, it is not dual.
Chinese
无有显现。生灭虽有，然无止息。虽具处所，然无所依。虽于境显现，然无止灭。虽具受用，然无贪执。识与念想无论生起何者，皆于大梵天中明晰，故不舍离而具解脱，故具无上安乐。因此，此乃金刚乘之殊胜道。具缘者无需勤勉即可解脱。如王子获得王位，此乃譬喻。意义即心之珍宝自在。如顶髻之精华遍布全身，觉性亦如普降甘霖般显现，故称普降甘霖梵天自在。复次，授予灌顶之方式，连同果实，若以心性珍宝自在之一物而证悟，则无需一切乘之灌顶，即已圆满赐予。显现世间安乐，获得百俱胝之自在。于安乐与空性二者，亦无需寻觅而受用。贪欲五毒，以心之莲花之口诀之结合。如己所愿般，赐予成就而生起。复次，下部之口诀，以具足舍取之三摩地。若希求获得，又疑虑不得，则连同果实亦不得成熟。所获之果实，非由自身安住，若于他处寻觅，则证悟解脱之果实，乃由自身而生，非由他处而生。复次，通常而言，随欲而生之果实，乃由因缘而生。各自本师之教言，各自之征相与口诀，以及真实语之灌顶，即甲（藏文，ཀ），乃通常所指之造作。沉没稳固，我乙（藏文，ག），获得执持为胜者之灌顶，因串习而稳固。如是稳固之果实，亦能进入摧毁敌丙（藏文，ཅ）之地位。境之执持丁（藏文，ང）之灌顶，于远离六识之智慧中。于四圣谛中，集与苦愈发微细，且因道之串习，而施予明晰止息轮回因果之灌顶。命脉念头戊（藏文，ཁ），于内外游走，且为念头增长之业之作者，执持于浊世之气于内。譬如瀑布之水滴急速落下，以可数之数量而执持，或由此而能断绝游走与念头，犹如为风所动之阳焰。气融入于意，念头不
English
Without appearance. Though birth and death occur, there is no cessation. Though possessing a place, there is no dependence. Though appearing in the realm, there is no extinction. Though possessing enjoyment, there is no attachment. Whatever arises in awareness and thought, it is clear in the Great Brahma, so without abandoning, it is liberated, thus possessing supreme bliss. Therefore, this is the supreme Vajra path. The fortunate are liberated without effort. Like a prince obtaining the throne, this is an example. The meaning is the precious empowerment of the mind. Just as the essence of the crown of the head pervades the entire body, awareness also appears as a universal outpouring, hence it is called the empowerment of the universal outpouring of Brahma. Furthermore, the method of bestowing empowerment, together with the fruit, if one realizes with the single essence of the precious empowerment of the mind, then without the empowerment of all vehicles, it is completely bestowed. The appearance of samsara as bliss, obtaining the empowerment of a hundred million. In both bliss and emptiness, one enjoys without seeking. The five desires and afflictions, through the union of the secret instructions of the lotus of the heart. According to one's own wishes, siddhis are bestowed and arise. Furthermore, the lower instructions, with the samadhi of abandoning and taking. If one hopes to obtain but doubts whether one will, then even with the fruit, it will not mature. The fruit that is obtained does not abide in oneself; if one seeks it elsewhere, then the fruit of realization and liberation arises from oneself, not from elsewhere. Furthermore, in general, the fruit that arises according to one's desires arises from causes and conditions. The teachings of one's own guru, one's own signs and instructions, and the empowerment of truthful words, which is Ka (Tibetan: ཀ), is the generally indicated fabrication. Submerging and stabilizing, I Ga (Tibetan: ག), obtaining the empowerment of holding oneself as victorious, becoming accustomed and stable. Thus, the stable fruit can also enter the state of destroying the enemy Ca (Tibetan: ཅ). The empowerment of holding onto objects Da (Tibetan: ང), in the wisdom that is separated from the six consciousnesses. In the Four Noble Truths, the origin and suffering become more subtle, and through the habituation of the path, the empowerment of clearly stopping the causes and effects of samsara is bestowed. The life force thought Kha (Tibetan: ཁ), wanders inside and outside, and is the agent of the action of increasing thoughts, holding the impure winds inside. For example, like the rapid falling of raindrops from a waterfall, holding them with a countable number, or being able to cut off wandering and thoughts, like a mirage moved by the wind. The wind dissolves into the mind, thoughts do not
Chinese
念头的消融就像海水融入海水的咸味。这是涂抹和消融的比喻。将止观结合起来修习，上等是六个月，中等是十二个月，下等是十八个月。用这些方法可以确定真理。从一开始，就要将四圣谛融入到次第修行的道路中。此外，器情世界以及所处环境也应同样清晰地观想。感受，例如痛苦和疾病的持续，要通过修行来适应。通过顺应因果法则，可以逆转对外道的信仰，即对外道和凡夫轮回的执着。对外道的我执视为空性，这就是目标。执着于空虚的骄慢和无明也与此类似。因为无我就是没有目标。从那些可以利用的食物中，逐渐减少，直到谷物耗尽，依靠牛奶，最后断绝食物和分泌物。达到这个程度的时间是最多三个月。断绝粗糙的食物，耗尽分泌物，使心不散乱于外境，通过吸气来维持生命。其程度是吸气，并将其保持在肚脐的正上方，一心专注于呼吸。持续一年，使之融合。当习惯稳固后，呼吸的流动也会停止。当呼吸停止时，心的执着和念头也会消失。一旦消失，就会安住于四果。如果智慧超群，即使长时间分离，也可以通过因缘来获得王位的灌顶。总之，菩提果，是将觉悟之名赋予原因，即具有菩萨心的人为了他人的利益而行动。守护誓言，调伏身语意三门，约束非为之事，安住于难以违越的誓言中。世俗谛是符合显现的，自己的愿望是无过错的。胜义谛是无有二谛分别，无有分别念的证悟，从而稳固了趋入实义的道路。见解是证悟众生相续中一切法的自相和共相。通过能够利用的禅定，以专注的止禅来获得知识。
English
The dissolution of thoughts is like the salt of water merging into the water of the ocean. This is the metaphor of smearing and dissolving. When shamatha and vipassanā are combined in practice, the superior is six months, the intermediate is twelve months, and the inferior is eighteen months. By these methods, truth can be ascertained. From the beginning, the Four Noble Truths should be integrated into the path of gradual practice. Furthermore, the container world and its contents, as well as the environment, should be visualized with the same clarity. Feelings, such as the continuity of suffering and illness, should be adapted through practice. By conforming to the law of cause and effect, one can reverse the belief in external paths, that is, the attachment to the cycle of external paths and ordinary beings. Holding onto emptiness by means of the self-grasping of external paths is the object. Holding onto pride and ignorance in emptiness is similar to that. Because selflessness is without an object. From those foods that can be used, gradually reduce them, until the grains are exhausted, relying on milk, and finally cutting off food and secretions. The time to reach this level is up to three months. Cutting off coarse food, exhausting secretions, keeping the mind from being distracted by external objects, and sustaining life by inhaling. The extent is to inhale and hold it directly above the navel, focusing single-mindedly on the breath. Continue for a year, allowing it to merge. When the habit is stable, the flow of breath will also cease. When the breath ceases, the mind's clinging and thoughts will also disappear. Once it disappears, one will abide in the four fruits. If one has great intelligence, even if separated for a long time, one can receive the empowerment of kingship through circumstances. In short, the Bodhi fruit is the name of enlightenment given to the cause, that is, a person with a bodhisattva mind acts for the benefit of others. Guarding vows, taming the three doors of body, speech, and mind, restraining non-actions, and abiding in vows that are difficult to transgress. Conventional truth is in accordance with appearances, and one's own desires are without fault. Ultimate truth is the realization without distinguishing between the two truths and without conceptual thought, thereby stabilizing the path of entering into the true meaning. The view is to realize the self-characteristics and general characteristics of all phenomena in the continuum of sentient beings. Through meditation that can be utilized, knowledge is obtained through focused shamatha.
Chinese
连接的处所六者结合。 即是知识不进入。 胜观清晰或者庄严中， 五道中结合资粮道和加行道以及止观。 胜观清晰以见道修道终结。 如是。 资粮道和见道以及十地之间增长的阶段，认为是于三无数劫中增长。 于止观如前获得稳固的体验后， 彼二禅定相联是道的体性。 以观察而空是等持如虚空。 从彼出定时应行六度。 以一月之止观即获得而稳固后， 获得彼止观后，以胜观观察能修空性，于昼夜等中稳固而清晰。 修习彼即是行持，于大空性之大界中无别。 大多呼出大气。 其时若智慧禅定等的能力小，则可能安住多劫，与彼等， 若发愿力强，则迅速以三劫成就。 于佛地，以自在而行，圆满受用身具加持，伸出右臂后， 为消除菩萨头顶上，具金色轮之手的意念执着之痛苦，以伞覆盖后， 若作何事，则为从止观稳固之深奥空性界中，为利益众生而起，故名金刚起（藏文：བཛྲ་ཨུ་ཏིཥྚ་，梵文天城体：वज्र उतिष्ठ，梵文罗马拟音：vajra utiṣṭha，汉语字面意思：金刚起）。 以相和方便，于多刹土之事中学习，并使之稳固。 象征共同受用身的装束，以饰品和相好庄严后， 于一切善逝之刹土中，宣称为明灯，而作授记。 灌顶之物，以金刚杵于顶，以宝瓶于手，以衣服于身，以大地于一切， 自相手印于心间，以及四者以愿力加持意灌顶后， 一切相显现智慧，是殊胜之灌顶，以不间断地灌顶而完成。 ༈ 以欲求者为悦意之义而说表征之语， 以三族姓之慢心，于种种相之乐而显现执着且欲获得， 金刚国王善于事业，获得灌顶誓言之加持