English
Thereby. Just by uttering the name, meditate on the clear generation and completion stages of the deity. Just as the body formed by the combination of warmth and moisture is very easy to decay. There is no need for seed syllables, mudras, or elaborations. In order to purify the habitual tendencies of illusory birth, meditate on the generation and completion stages swiftly in an instant. Just as illusory birth appears in an instant, there is no need to gradually meditate on the generation and completion stages starting from the name. Although there are four ways to meditate like this, mainly meditate on whichever birth is included, and everyone meditates in the same way to purify habitual tendencies. In particular, beginners should meditate like an egg-born being, and after becoming slightly stable, meditate like a womb-born being, and after becoming more stable, meditate like a moisture-born being. After becoming very familiar and truly stable, generate the arising instantly like a miraculous birth. The completion stage is also with appearance and without appearance. When the generation stage is withdrawn, like clouds clearing in the sky, resting in a state of non-objectification is without appearance. The generation stage itself should be known as the completion stage, and from the moment of appearance, its nature is free from elaboration. Meditating without distraction on the four stages with appearance. Beginners should prevent attachment to the generation stage, and counteract the attachment to appearance as true. Those who are stable should prevent attachment to the completion stage, and counteract the attachment to emptiness as a sign. Whatever appears externally is the skillful means of the generation stage, and the wisdom of non-grasping is the wisdom of the completion stage. Hold them together inseparably at all times. The generation stage prevents the belief in the truth of this appearance, and the completion stage abandons the thought of clinging to illusion. When there is no belief in the truth of appearance and emptiness, then the nature of the non-duality of generation and completion is pure. This is the ultimate Vajrayana, and those with sharp faculties can attain perfect Buddhahood in this life. Thereafter, in whatever world there are beings to be tamed, various Buddha activities will be spontaneously accomplished. This is the close path of countless Vajradharas, a very secret and profound path, to be followed by those with good fortune who desire liberation in this life. Also, one should rely on the order of the tantric systems that one prefers, and thereby accomplish perfect enlightenment. First, receive empowerments, subsequent permissions, and transmissions, and receive the transmissions spoken of in one's own texts, and completely ripen one's own mind. In particular, the path of the supreme secret great yoga, ripen it.
Chinese
成熟的四种灌顶是解脱的生起次第和圆满次第， 宝瓶灌顶是身体，秘密灌顶是语言， 智慧灌顶是意，词灌顶是业， 净化所有习气并给予成就。 前三种圆满了福德资粮， 第四种同样圆满了智慧资粮， 净化烦恼和所知二障。 因此，通过获得成熟的四种灌顶， 应当修学解脱的生起次第和圆满次第之义。 在此，圆满灌顶且具有誓言者， 欲入无二阿底之见地， 于安乐之座上，跏趺坐稳， 皈依并生起菩提心， 诸法皆空且无我， 自性远离戏论之状态中， 从吽（ཧཱུྃ， हूं，hūṃ，吽）字中，于上下四方一切处， 广大而宽阔的守护轮， 以十辐和十忿怒尊为标志， 内外火焰燃烧的中央，吉祥 普贤王如来的大坛城， 四门四方，以四马头装饰， 五墙和欲妙幡， 半网和箭楼，以及小屋装饰， 充满血的颅器，珍宝金刚之顶。 由八大尸林围绕的坛城中央， 狮子、大象、马和孔雀， 妙音鸟、莲花、日月装饰的上方， 五部各自的佛母和八大菩萨， 八个明妃和八个门神父母， 六能仁各自安住于其位， 身色、手印、饰品等皆圆满， 无量光芒照耀十方。 主尊心间，根本普贤王如来， 父母双运，以相好庄严之身， 如虚空般无垢，深蓝跏趺坐姿， 观想如一团燃烧的彩虹光。 从彼发出光芒，净化显有情器世间， 一切皆为清净本尊和本尊母之状态， 念诵三字和五部的种子字， 如回声般，声空无生。 于此状态中，安住于无造作的平等舍中， 自心本即是本尊之自性， 身体是坛城，声音是咒语密语。 一切任运自成，大智慧之状态， 誓言和智慧无二，无需迎请融入， 无需祈请降临，无有取舍善恶， 本即是坛城之自性。
English
The four ripening empowerments are the generation and completion stages that liberate. The vase empowerment is the body, the secret empowerment is speech, the wisdom empowerment is mind, and the word empowerment is action, Purifying all imprints and bestowing accomplishments. The first three complete the accumulation of merit, and the fourth similarly completes the accumulation of wisdom, Purifying all obscurations of afflictions and knowledge. Therefore, by obtaining the four ripening empowerments, one should study the meaning of the generation and completion stages that liberate. Here, one who has completed the empowerment and possesses the samaya, wishing to enter the view of non-dual Ati, On a comfortable seat, sitting in the vajra posture, taking refuge and generating bodhicitta, All phenomena are empty and without self, In the state of nature, free from elaboration, From the Hūṃ (ཧཱུྃ， हूं，hūṃ，吽) syllable, in all directions above and below, A vast and expansive protective wheel, Marked by ten spokes and ten wrathful deities, In the center of the burning flames inside and out, the glorious Great mandala of Samantabhadra, Decorated with four doors, four corners, and four horse heads, Five walls and desire-quality banners, Semi-netting and arrow parapets, and beautiful huts, A skull cup filled with blood, a precious vajra top. In the center of the mandala surrounded by eight charnel grounds, Lion, elephant, horse, and peacock, Garuda, lotus, sun, and moon adorning the top, The consorts and eight bodhisattvas of each of the five families, Eight goddesses and eight gatekeepers, male and female, The six sages each residing in their respective places, Complete with body color, hand implements, and ornaments, Limitless rays of light radiate to the ends of the directions. At the heart of the main deity, the primordial Samantabhadra, Father and mother in union, their bodies adorned with marks and signs, Like the sky, immaculate, dark blue in vajra posture, Meditate on a burning sphere of rainbow light. From that, light radiates, purifying the container and contents of existence, Everything is in the state of pure deities, male and female, Recite the three syllables and the seed syllables of the five families, Like an echo, sound and emptiness are unborn. In that state, rest in uncontrived equanimity, One's own mind is inherently the nature of the deity, The body is the mandala, sound is mantra and secret words. Everything is spontaneously perfect, in the state of great wisdom, Samaya and wisdom are non-dual, there is no need to invite or dissolve, No need to request to descend, no taking or rejecting good or bad, Inherently, it is the nature of the mandala.
Chinese
从以知是的方式来阐明，对于未成立的，也不是成立的因。如果对后续有执着，就逐渐收摄。于任何处皆不缘，安住于离戏。如果没有，就从幻化水月之自性中，将善根回向于利益众生。所有行为中，都是空明幻化的方式。所有显现和声响，都是本尊和咒语。所有忆念和思维，都是智慧。刹那刹那，不散乱地觉知。守护根本和支分清净的誓言。了知且不舍弃，行持且欢喜接受。应当修持的誓言有五种，每种五个，总共二十五种，简略地包括身语意。也要修学自心清净的方式。初八、二十九是鱼日和天空中，初十是上弦月和下弦月的白天和夜晚。努力进行近修、修持、荟供、酬补和忏悔。风心脉和明点的瑜伽等，对于甚深要诀，要精勤作为心要。通过修持乐空无二双运道，此生就能成就金刚持果位。如此，以最极秘密无上的心要，在嘿汝嘎的吉祥城中生活，愿所有众生在业和烦恼的轮回中，疲惫的心灵今日得以休息！大圆满自性休息中，生起次第和圆满次第双运的第九品。如此，生圆双运的瑜伽士，进入诸法不生空性的方式。一切轮回涅槃的法，本来无我，远离戏论。因无明执着而流浪于轮回，显现轮回涅槃苦乐种种，然显现之时，即是自性空性之状态。了知如幻如梦。如此，外境显现的一切事物，虽显现于心，然非心所成。也无成于心外者，然因习气力，而显现能取所取二相，然显现之时，能取所取本无二，如面容与镜中之像。其中，面容显现却非实有，面容之外也无生出其他形象。如无而显现为二，是为现量。如是了知种种诸法。未经观察则觉悦意，若经观察则不可指认。若极度观察，则超离言思表达。有无皆不缘。
English
From clarifying with the manner of knowing it to be, for that which is unestablished, it is not a cause of establishment either. If there is attachment to the aftermath, gradually gather it in. Abide without focusing on anything, free from elaboration. If there is not, then from the very nature of illusion and water moon, dedicate the merit for the benefit of sentient beings. In all activities, it is the manner of emptiness and clarity, like an illusion. All appearances and sounds are deities and mantras. All memories and thoughts are wisdom. Moment by moment, be aware without distraction. Protect the pure vows of root and branch. Know and do not abandon, practice and gladly accept. The vows to be practiced are five, each with five, totaling twenty-five, briefly including body, speech, and mind. Also, train in the manner of purifying one's own mind. The eighth and twenty-ninth are fish days and empty skies, the tenth is the waxing and waning moon's days and nights. Strive to engage in approach, accomplishment, gathering feasts, fulfillment, and confession. The yoga of wind, mind, channels, and bindus, etc., diligently make the profound essence the heart. By meditating on the path of indivisible bliss and emptiness, in this life, one will attain the state of Vajradhara, complete enlightenment. Thus, with this most secret, supreme essence, dwelling near the auspicious city of Heruka, may the weary mind of all beings in this existence of karma and afflictions find rest today! From the Great Perfection, the Rest of Mind Itself, the Ninth Chapter, which is the Union of Generation and Completion Stages. Thus, the yogi of the union of generation and completion stages, enters the manner of the unborn emptiness of all phenomena. All phenomena of samsara and nirvana, from the beginning are without self, free from elaboration. Due to ignorance and clinging, wandering in this existence, various appearances of samsara and nirvana, happiness and suffering appear, but at the time of appearance, it is the state of emptiness of self-nature. Know it to be like an illusion, like a dream. Thus, all external appearing objects, although appearing in the mind, are not established as the mind. There is also nothing established apart from the mind, but due to the power of habit, dualistic appearances of grasper and grasped appear, but at the time of appearance, the grasper and grasped are without duality, like a face and the image in a mirror. There, the face appears but is not established, and apart from the face, there is no creator of other forms. Like the appearance of two although there is none, it is like direct perception. Know all the various phenomena in that way. Unexamined, it is pleasing to experience; if examined, it cannot be identified. If examined extremely, it transcends speech, thought, and expression. Neither existence nor non-existence is focused upon.
Chinese
离戏无边亦无离， 虽现如幻生等相， 然于显现之时，生等无自性， 如阳焰之水与池中月影。 此不净六道之显现， 如无而显，乃习气错觉之相。 如眼翳者见毛发乱坠， 欲除彼故如泻胆病。 欲净错觉之显现，除无明翳障。 以彼之对治，智慧之光明， 将轮回之习气，磨为空性。 断定空性之自性显现， 知显空不二，二谛之义。 消除二边之住处，修习中观， 不住有寂，于虚空之中解脱。 此乃了义心髓之精要， 是自性大圆满之实相。 显现之事物，无有利益与损害， 执着彼等，乃系缚于有，故， 无需对种种显现作分析， 当断执着之心之根本。 心于显现，本无丝毫自性， 寻之不得，观之不见。 无色无形，无体性可指认， 无内外，无三时生灭。 无方无隅，无基无物， 此心不可指，乃不可思议。 灭尽不可得，未生之方亦无， 不住现在，于自性平等之境。 莫以心寻心，当且放松。 破立忆念觉知，刹那意之境， 仅为显现，内外皆无。 以所寻之义，而令寻者自惑， 自寻自者，终不可得。 本初无生，自性本然之义， 不住灭尽，无有迁变之心性， 三时无基，故为空性之境。 于种种显现，无有止息之相， 无有事物之相，故无常。 自生无灭，故无断灭。 非二非不二，无有，故不可说， 无有成立，故不可指认。 当知自性本初即清净， 如经观察则无，未观察时亦无。 于自性不二，本初之体性中， 无有善恶取舍，希冀疑惧， 故以分别与观察，对此有何可为？ 莫以三时之心，寻觅而生恼。 以分别戏论之鞭策动之心。