Chinese
名为普贤父母双运本初俱生智大圆满。此乃幻化义之圆次第无上究竟，确信意义之精华心髓，即是那确信之要点所示。引导文第一百一十四条。此乃密咒金刚乘之道，深广秘密最胜之境，是迅速圆满之佛陀修持，具缘者请受持。以此善根，愿所有众生，皆能进入密咒金刚乘，日夜以二次第之轮，到达如意宝洲。愿各种界性轮回之自性，与无二涅槃成为一体。何时以有力的方便融合之时，愿能无勤任运降下利他之法雨。大圆满心性休息之引导文菩提妙道中，间隙之善果，密咒金刚乘之境所示，此为第二品。总义第三，秘密决定意义心髓之果，大圆满无上乘之最后善行引导次第广说。其中，较之具有取舍和勤作的因果乘更为殊胜，由于自生之智慧任运成就，本来安住，故为超越身语意三门勤作之法性金刚顶，阿底义之精要，显现决定意义之修持方式，具有两种意义：上师传承之次第与教导引导文。第一，总的来说，大圆满心部、界部、口诀部三者汇集之精要，因此传承次第虽可计数不同，但主要如要害之灸疗般指示，故为口诀部。其中，又从无上口诀部中，为了与示现以目标境之有境者入门和彻却根器极佳者之法相一致之修持相符，诸佛意之传承，持明表示之传承，补特迦罗耳传之传承三者中，第一者为：法身普贤王如来，报身寂怒尊众，化身大金刚持，导师金刚萨埵，秘密主金刚手。
English
It is called the Great Perfection of Primordial Co-emergent Wisdom of Kunsang Yabyum (Samantabhadra and Samantabhadri) in Union. This is the ultimate and definitive essence of the illusory meaning of the Completion Stage, the heart essence of the definitive meaning, which is the key point of certainty. This is the 114th instruction. This is the path of Secret Mantra Vajrayana, a profound and vast secret supreme state. It is the practice for the swift attainment of Buddhahood. May fortunate beings accept it. By this merit, may all beings enter the Secret Mantra Vajrayana, and by the vehicle of the two stages of day and night, may they reach the wish-fulfilling island of accomplishment. May the nature of samsara, with its various realms, become one taste with non-dual nirvana. When the time comes that it is mixed with powerful means, may it spontaneously rain down the Dharma for the benefit of others. In the Great Perfection, the Meaning of Resting the Mind Itself, the Excellent Path of Enlightenment, the intermediate virtue, the state of the Secret Mantra Vajrayana, which is the fruit, is shown, this is the second. The third general meaning is the result of the secret definitive meaning essence, the Great Perfection, the ultimate vehicle, and the extensive explanation of the order of virtuous instructions at the end. Among these, it is far superior to the cause-and-effect vehicle, which involves acceptance, rejection, effort, and action. Because the spontaneously arising wisdom is naturally accomplished and has always existed, it is the Dharmata Vajra Peak, which transcends the effort and action of the three doors. The essence of Ati's meaning, the way to practice the definitive meaning, has two aspects: the order of the lineage of the Lama and the teaching of the instructions. First, in general, the essence of the Great Perfection, the Mind Series, the Space Series, and the Instruction Series, is combined. Therefore, although the order of the lineages can be counted differently, the main point is that it is like moxibustion on a critical point, so it is the Instruction Series. Among these, from the unsurpassed Instruction Series, in order to be in accordance with the practice of those who enter with the mind of the object of focus and to show the nature of the very best of the Trekchö empowerments, among the three lineages of the enlightened ones' intention, the lineage of the vidyadharas' symbols, and the lineage of the individual's ear, the first is: Dharmakaya Samantabhadra, Sambhogakaya Peaceful and Wrathful Deities, Nirmanakaya Great Vajradhara, Teacher Vajrasattva, Secret Lord Vajrapani.
Chinese
哦！第二位是：化身噶饶多吉，古汝蒋巴谢宁，智者西日桑哈，国王智经，班智达伟玛拉米扎。第三位是：娘定增桑波，住锡朗玛伦吉坚赞，列尊僧给旺修，化身嘉瓦香敦，古汝智者尼崩，法主古汝觉贝，除障僧给嘉波，成就者达瓦门色，趋入持明果位的法王仁波切古玛茹扎，以及遍知昂吉旺波以下同上。自性清净法身普贤王如来，任运成就光明大乐圆满报身，以种种化身成办利益众生之事，对三传承上师恭敬顶礼。第二义是广说窍诀引导，有三：以见解断定，以修持守护自性，以果舍弃希冀与恐惧。第一者有二：外境所取显现为空性，内能取显现为无基无根。第一者又分二：显现无实的影像以幻化八喻宣说，以及分析彼者不可得，宣说外境为空性。第一者是：如此，轮回涅槃所摄的器情等，显现为色等五境的一切分，实际上是无而显现为自显现而已。彼等对善逝显现为清净显现，对有情显现为迷乱显现，一切显现都显示为心和智慧的显现。而彼二者，从如何显现之时起，显现却无自性，如镜中影像或虚空彩虹般存在。智慧的清净显现，没有能取所取的垢染，超越有无之边，没有生灭和变异，断绝了有为法的相状，显现无为法的空色，具有远离一切戏论的自性。心的迷乱显现，执着为我执之境，断绝有无之界限，断绝有为法的相状，因缘显现的突发自显现，是增长习气的自性，仅仅如此显现而已。此时，所取应知为心的迷乱显现，是无实的。彼等，如此外境显现为白红等种种
English
Oh! The second is: the incarnate Garab Dorje, Guru Jampal Shenyen, the scholar Shri Singha, the victorious Jñana Sutra, the great scholar Vimalamitra. The third is: Nyang Tingdzin Zangpo, the abbot Langma Lhun gyi Gyaltsen, Lhetsun Senge Wangchuk, the incarnate Gyalwa Zhangton, Guru Khedrup Nyibum, the Dharma Lord Guru Jo Ber, Trulshik Senge Gyabpa, the great accomplished one Dawa Munsal, Chökyi Rinchen Rinpoche Kumaradza who went to the ground of Vidyadhara, and Kunkhyen Ngak gi Wangpo and so on as above. The self-nature completely pure Dharmakaya Kuntuzangpo, the spontaneously accomplished luminous great bliss Sambhogakaya, accomplishing the benefit of beings with various manifestations, I respectfully prostrate to the three lineages of lamas. The second meaning is to extensively explain the key instructions, which are three: deciding with view, maintaining the state with meditation, and abandoning hope and fear with the result. The first has two: showing the external grasped object as empty, and showing the internal grasper as baseless and rootless. The first also has two: showing the appearance of unreal images with eight examples of illusion, and showing that it cannot be found when analyzed, showing the object as empty. The first is: Thus, all parts of the phenomena of samsara and nirvana, including the container and its contents, which appear as the five objects such as form, appear as mere self-appearance without being. That is, to the Sugata, it appears as a pure appearance, and to sentient beings, it appears as a confused appearance, and all appearances are shown as appearances of mind and wisdom. And both of them, from the time they appear as they appear, appear but have no self-nature, like an image in a mirror or a rainbow in the sky. The pure appearance of wisdom has no stain of grasping and being grasped, so it transcends the extremes of existence and non-existence, and because there is no birth, death, or change, the characteristics of conditioned phenomena are cut off, the empty form of unconditioned phenomena appears, and it has the nature of being free from all elaboration. The confused appearance of the mind is taken as an object of self-grasping, cutting off the boundaries of existence and non-existence, cutting off the characteristics of conditioned phenomena, the sudden self-appearance of conditioned appearance, is the nature of increasing habitual tendencies, it is only appearing like that. At this time, the grasped object should be known as the confused appearance of the mind, which is unreal. They, like this, the external environment appears in various colors such as white and red.
Chinese
这些都像是梦境一般，是由于习气深厚的显现，被无明的睡眠所迷惑而产生的现象。实际上，没有丝毫的成立。从显现的时候开始，它也不是心，因为颜色、大小和执著等等，都与心的体性和本质相违背。它也不是心以外的其他事物，因为仅仅是错觉的显现，没有在任何其他真实的意义上成立。在心中显现，仅仅是从无始以来传递下来的习气深厚和习惯性的状态。这就像在魔术表演中看到幻象的习气，在昨晚的梦中显现的状态一样。因此，无论显现如何，都要清楚地看到它的空性。就像梦境、幻觉、海市蜃楼、回声、眼翳、水中的月亮、化身和乾闼婆城市一样，没有所依、没有处所、没有自性、没有执著，仅仅是空性的自性显现而已。要这样想，并且对于自己和他人、敌人和朋友、乡村和城市、住所和房屋、食物和饮料、享受、吃和睡、行走和居住等等，无论做什么、显现什么，都要练习认识到它们的无实性。通过具备前行、正行和后行三种方式来修持。这是第一百一十五个引导诀窍。然后，如果进行分析，就会显示出境是无有和空性的。就像这样，所有的显现，如果分析为粗细微小的粒子，就会发现没有任何微尘是成立的，因此色是空性的。如果通过颜色和执著来分析，声音是空性的。如果通过形状和本质来分析，气味是空性的。如果通过体验和部分来分析，味道是空性的。如果通过特殊和生处来分析，触觉最终也是空性的。虽然显现为不同的境，但在自身为空性这一点上，没有差别。因此，不同境的空性没有各自的界限，就像清净的虚空一样，不是不同，而是超越于一的自性，即境显现以自性空性而存在的自性。通过具备前行、正行和后行三种方式来修持。这是第一百一十六个引导诀窍。然后，为了显示执著是无根无基的，分为两部分。首先，显示觉性是自明和无所依的。就像这样，显现为色等五境的五种根识，以及被心所染污并作为境的意意识，还有执著于否定和肯定、贪恋和憎恨的染污意意识，
English
These are like dreams, appearances intensified by habitual imprints, mere appearances to one intoxicated by the sleep of ignorance. In reality, there is not the slightest establishment. From the time of appearance, it is not even mind, because color, size, and grasping, etc., are contrary to the characteristics and substance of mind. Nor is it other than mind, because it is merely an illusionary appearance, and no other true entity is established. The appearance to the mind is merely a habitual pattern intensified by imprints passed down from beginningless time, like the habitual imprint of seeing a magic show, appearing in last night's dream. Therefore, however it appears, clearly see its non-existence. Like dreams, illusions, mirages, echoes, eye ailments, reflections of the moon in water, emanations, and the appearance of cities of gandharvas, without support, without location, without inherent existence, without grasping, merely the clear appearance of emptiness. Thinking in this way, practice diligently recognizing the unreality of everything that is done or appears, such as self and other, enemies and friends, villages and cities, dwellings and houses, food and drink, enjoyment, eating and sleeping, going and staying. Practice by fully possessing the three aspects of preparation, main practice, and conclusion. This is the one hundred and fifteenth instruction. Then, upon examination, the emptiness of objects is shown. Like this, all appearances, when examined as coarse and fine particles, are found to have no parts and nothing established, thus form is empty. When examined by color and grasping, sound is empty. When examined by shape and essence, smell is empty. When examined by experience and parts, taste is empty. When examined by distinctions and sources, touch ultimately is empty. Although appearances as objects are different, they are the same in that their own essence is empty. Therefore, the emptiness of different objects has no separate boundaries, like pure space, not different but the nature beyond one, the nature of objects appearing as emptiness by their very nature. Practice by fully possessing the three aspects of preparation, main practice, and conclusion. This is the one hundred and sixteenth instruction. Then, to show that grasping is without foundation or root, there are two parts. First, showing that awareness is self-luminous and without support. Like this, the five sense consciousnesses that appear as the five objects of form, etc., the mental consciousness that contaminates general meanings and makes them objects, and the afflicted mental consciousness that cognizes as rejection and acceptance, attachment and aversion,
Chinese
以中间作为所缘，从六识之后生起的有境，以及无分别的自明、不缘于外境的阿赖耶识，在八识或六识的各自时分，无论将识的显现认知成什么，都是清澈的、明亮的、无所依而自明的、明明显现却无实体的、无而显现如同清净的虚空和无尘的冰雹一般。明分安住自性，如同晴空无云；动摇之分没有可把握的实体，如同风一般。从显现执着的时刻起，自解脱而无所执，于显现时观察，于安住时观察，坦然放开，也观察执着自身的显现方式，从而了悟无有之明相、空性无别、自明无所依的体性。这也具备加行、正行、后行三者，因此应当修持。这是第一百一十七个引导诀。然后进行观察，所显示的无根空性是：如此这般的自明无所依的识，无论是外在的显现、内在的蕴、中间的动摇，还是安住自性的识自身，都对形状、颜色、生、灭、住三者、体性、所执等等进行分析和观察，结果发现它没有成立任何体性，是无根的、无所依的、远离有无之边的实相。在这些时候，唯有对上师的虔诚至关重要。这是第一百一十八个引导诀。第二，通过修习来在自性中安住，这有两方面：总的宣说三种根器的修习方式，以及善巧方便的差别分别解说。第一方面，因为经论中的见解证悟与此相关联，为了容易理解，原本应该先说上等根器，但在此处，按照入门的顺序，将依次宣说下等、中等、上等根器的修习方式。首先是下等根器的次第，即寻求寂止、生起胜观、修习双运。第一者有三，即调伏分别念：在修习上师瑜伽之后，在毗卢七法中，特别是双手结跏趺坐，颈部稍微抬起，观想三脉明晰，从命脉的中脉顶端，观想如烟雾般的明亮光芒之风，白色而清澈，蓝色而飘动，红色而闪耀，黄色而明亮，绿色而黑暗，青色而灰白，这五种