Chinese
应当珍爱。如同羽翼未丰无法飞翔一样，没有神通就无法利益他人。因此，要尽心尽力为自己，并用心思考利益他人。对于散乱和喧嚣，这些魔鬼的诱惑，不要迷惑自己的心，努力修行才是最重要的。不要在临终时因后悔而痛苦。因此，现在要让心明朗起来，看看现在死去会带走什么。在没有确定去向和归宿之前，这样在散乱和迷惑中度过日夜，白白浪费这暇满人身。因此，独自在寂静处修持精华之义，一定要在今生完成最终的目标。死后会去哪里，我能确定吗？因此，今天就要努力。轮回的错觉如同恐怖的险路，要从这里解脱，务必铭记在心。如果今生迷惑，将永远在迷惑中漂泊。因此，要生起精进心，铭记在心。烦恼如海，我执是难以逾越的海洋。要用暇满人身之船，今生渡过。解脱之路，菩提之路，偶尔会显现。在这因福德而显现的时刻，要从内心深处努力成办利益和安乐。寿命无常，瞬息万变，散乱善于欺骗，将善行推迟到以后。由于长久以来的迷惑和稳固的习气，烦恼会瞬间自然而生。即使努力行善也很难做到，因此，努力阻止业力的冲击才是最重要的。轮回之处没有丝毫安乐，想到有顶天的痛苦就无法忍受。因此，现在就要开始寻求从中解脱的方法。如果不从内心深处努力修持精华之义，偶尔的闲暇修行对你没有帮助。因此，要生起强烈的无常和厌离心，时时刻刻不散乱，精进修行。如果一开始就认识到这一点，以后就能迅速获得圣者的果位。自利能够成就，利他自然而然产生。能够找到从轮回中解脱的殊胜道路。因此，所作所为都与佛法相应，就是成就菩提之道的所依之人。大圆满禅定休息法中，所修之人即是所教之人，这是第二处。第三，所要修持之法有三，即前行、正行和后行的次第。第一是前行
English
Should be cherished. Just as wings not fully grown cannot fly, without clairvoyance, one cannot benefit others. Therefore, exert yourself for your own sake and think of benefiting others with your mind. Regarding distractions and clamor, these deceptions of demons, do not be fooled by your own mind; striving in practice is most important. Do not be tormented by regret at the time of death. Therefore, now clarify your mind and see what you can take with you if you die now. Without determining where to go or what will become of you, passing days and nights in distraction and confusion is wasting this precious human life. Therefore, meditate on the essential meaning alone in solitude, and you must accomplish the ultimate goal in this life. Where will I go after death? Can I be sure? Therefore, strive today. The illusion of samsara is like a terrifying dangerous path; you must escape from this, keep it in mind. If you are confused in this life, you will wander in confusion forever. Therefore, generate diligence and keep it in your heart. Afflictions are like an ocean, and self-grasping is a sea that is difficult to cross. You must cross it in this life with the boat of leisure and opportunity. The path of liberation, the path of enlightenment, appears only occasionally. In this moment of manifestation due to merit, strive from the depths of your heart to accomplish benefit and happiness. Life is impermanent, changing in an instant; distraction is skilled at deceiving, postponing virtue to later. Because of long-standing confusion and stable habits, afflictions arise naturally in an instant. Even if you strive to do good, it is difficult to achieve; therefore, striving to counteract the force of karma is most important. There is no happiness in the realm of samsara; thinking of the suffering of the peak of existence is unbearable. Therefore, now you must begin to seek a way to liberate from it. If you do not strive from the depths of your heart to practice the essential meaning, occasional leisure practice will not help you. Therefore, generate strong impermanence and renunciation, and without distraction for a moment, cultivate diligence in practice. If you recognize this from the very beginning, you will quickly attain the state of an Arya in the future. Self-benefit will be accomplished, and benefiting others will arise naturally. You will find the supreme path of liberation from the realm of samsara. Therefore, whatever you do, align it with the Dharma; that is the person who is the basis for accomplishing enlightenment. In the Great Perfection, the Mind at Rest in Meditation, the person who practices is the person who is taught; this is the second place. Third, there are three aspects to the Dharma to be practiced: the preliminaries, the main practice, and the subsequent order. First is the preliminary.
Chinese
宣说趋入之法。 无常厌离是共同加行，从根本上遣除今生之贪执。 慈悲心和菩提心是特殊加行，使诸法趋入大乘道。 因此，首先修习两种共同加行，之后是殊胜的特殊加行。 圆满灌顶后生起次第和圆满次第，自身观为本尊，器情显现为本尊。 遣除执着平凡之贪执，修习甚深上师瑜伽。 无量加持自然生起证悟，消除一切障碍，获得两种成就。 因此，之后修习两种殊胜加行，如是以前行四法。 使心性融入无谬之道，获得殊胜解脱道，迅速生起实相。 正行易于成就，没有障碍，成就迅速等具足无量功德。 因此，精勤修习前行极为重要，正行的体性也是乐明无分别。 从禅定之方便认识实相，光明离戏之智慧。 是本具俱生而生起，首先认识大乐之方便。 那也是在如前修习前行之后，四轮中央三脉如柱。 右白左红，中蓝具空管，上端梵穴下端密处。 脐间正直中脉内，阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)字燃火，顶门吽(藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字降甘露。 充满四轮和身体内部一切，当乐遍满时，心间邦(藏文：བྃ，梵文天城体：बँ，梵文罗马拟音：bã，汉语字面意思：邦)字上。 吽(藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字之甘露无间断降下，乐之觉受未生之间修习。 之后邦(藏文：བྃ，梵文天城体：बँ，梵文罗马拟音：bã，汉语字面意思：邦)字也越来越小越来越细微，安住于离于执着分别之状态中。 以该方便摄持心，以乐生起寂止，之后任何言说皆无法表达之心。 离于分别，显现如虚空般之自性，那是光明乐空大圆满。 清净且不可思议之法性，那在串习后，体验也有四种。 任何显现皆显现为乐，日夜无法从乐之状态中分离。 贪嗔等烦恼无法扰乱相续，生起证悟佛法词义之智慧。 之后再修习天眼和神通等，功德
English
Explaining the Dharma of Going To. Impermanence and sorrow are the common preliminaries, fundamentally reversing attachment to this life. Compassion and bodhicitta are the specific preliminaries, causing all dharmas to go to the Great Vehicle path. Therefore, first train in the two common preliminaries, then the special supreme preliminary. After obtaining complete empowerment, the generation stage and completion stage, clarifying one's own body as a deity and the environment and beings as deities. Reversing the attachment to grasping ordinariness, meditating on the profound path of Guru Yoga. Limitless blessings naturally arise as realization, eliminating all obstacles and obtaining two kinds of siddhis. Therefore, after that, meditate on the two supreme preliminaries, in this way, with the four preliminary dharmas. Ensuring that mind itself is included in the unerring path, attaining the supreme path of liberation, and quickly giving rise to the true nature. The main practice is easy to accomplish, without obstacles, and possesses limitless qualities such as quick attainment of siddhis. Therefore, it is extremely important to diligently practice the preliminaries, the nature of the main practice is also bliss-clarity-non-conceptuality. From the method of meditation, recognizing the true nature, the wisdom of luminosity free from elaboration. It is the innate co-emergent that arises, first recognizing the method of great bliss. That is also after practicing the preliminaries as before, the three channels in the center of the four wheels are like pillars. White on the right, red on the left, blue in the middle with an empty tube, the upper end is the Brahma aperture, the lower end is the secret place. Straight in the navel, inside the central channel, the A(Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) letter is burning, nectar descends from the Haṃ(Tibetan: ཧྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) letter at the crown of the head. Filling all four wheels and the inside of the body, when bliss pervades, on the Bã(Tibetan: བྃ, Devanagari: बँ, Romanized Sanskrit: bã, Literal meaning: Bã) syllable in the heart. The nectar of the Hūṃ(Tibetan: ཧྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) letter descends continuously, meditate on the experience of bliss until it arises. Then the Bã(Tibetan: བྃ, Devanagari: बँ, Romanized Sanskrit: bã, Literal meaning: Bã) also becomes smaller and thinner, abiding in a state free from clinging to concepts and thoughts. By that method, seizing the mind, peace arises from bliss, then the mind that cannot be expressed in any words. Free from intellect, the nature itself arises like the sky, that is the great perfection of luminosity-bliss-emptiness. Purity and inconceivable dharmata, that, after familiarization, the experience also has four aspects. Whatever appears arises as bliss, and one cannot be separated from the state of bliss day and night. Afflictions such as attachment and aversion do not disturb the mind, wisdom arises that realizes the meaning of the words of the Dharma. Then meditate again, clairvoyance and supernormal powers, etc., qualities
Chinese
无有之日于心间显现，此乃甚深精要之口诀。第二，介绍明之方便，前行如前，三根本明观后，左右脉弯曲入于中脉之方式，于下鼻孔观修，于上鼻孔对准鼻孔，以三呼气，病魔罪障悉消除。缓慢吸气，稳固动摇之世间一切，光溶于鼻，自左右脉，于中脉内生起，心间中央充满光，融入光团中，于堪忍之间取之，上下合口，放出之时稍作停留，缓慢呼气吸气之事，极其珍贵。此外，诸佛等一切功德，融入心间，勿于他处散乱。以此方便，心明朗而安住。其后，自心间之光，光明四射，于身内四脉轮中燃烧，向外放射，观想世界充满光明。数日间日夜修持此义，梦境止息，光明之显现，如燃烧之月亮，火星，星辰等，见五光之显现遍布内外。于明之状态中摄持心，生起止观。此后，再次收摄，心间之光亦，越来越小，越来越细，安住于空性之状态中。于任何处皆不执着，空明澄澈之心，显现自性离戏论之边。此乃明空本元之智慧，自性大圆满之实相。彼之串习，亦有四种觉受，任何显现，迷迷糊糊，通透而觉明。日夜安住于明之状态中，分别念不摇动，心明澄澈，智慧涌现，远离能取所取。彼亦串习，现量显现，虽为障碍所断，然他方通透等，成就见之眼与神通。此乃甚深口诀之精华。第三，以不分别之方便介绍，前行如前，正行三种，放光，取光，净除之次第。放光者，于心间，心性光明，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）或光之光团充满，念诵吽字二十一遍，伴随力量，以巨响自梵穴而出，融入虚空。越来越高，越来越高，最终到达不可见之，状态中，身心放松，平等安住。于彼刹那，分别念之流断绝，言说思
English
The sun of absence dawns in the mind, this is the profound and essential instruction. Second, introducing the method of clarity, the preliminaries as before, after clarifying the three roots, the way the left and right channels curve and enter the central channel, meditate on the lower nostril, align the upper nostril with the nostril, with three exhalations, sickness, demons, sins, and obscurations are eliminated. Slowly inhale, all the stable and moving world, light dissolves from the nose, from the left and right channels, arises within the central channel, the center of the heart is filled with light, dissolves into the light sphere, hold it for a tolerable time, close the mouth above and below, when releasing, hold it slightly, the act of slowly exhaling and inhaling is extremely precious. Furthermore, all the qualities such as the Buddhas, dissolve into the heart, do not be distracted elsewhere. With this method, the mind becomes clear and dwells in clarity. Thereafter, from the light of the heart, light radiates, burning within the four chakras of the body, radiating outwards, contemplate the world filled with light. For several days, day and night, meditate on this meaning, dreams cease, and the appearance of light, such as the burning moon, meteors, stars, etc., see the appearance of the five lights pervading inside and outside. In the state of clarity, seize the mind, generate calm abiding. After that, gather again, the light of the heart also, becoming smaller and smaller, abide in the state of emptiness. Not fixating on anything, the empty, clear mind, the nature appears free from the extremes of elaboration. This is the innate wisdom of clarity and emptiness, the reality of the Great Perfection of self-nature. Through familiarity with it, there are also four experiences, whatever appears, vaguely, transparently, it feels clear. Abiding in the state of clarity day and night, conceptual thoughts do not move, the mind is clear and pure, wisdom bursts forth, free from grasping and being grasped. Through familiarity with it, direct perception arises, although cut off by obscurations, transparent to other places, etc., the eye of seeing and miraculous powers are accomplished. This is the essence of the profound instruction. Third, introducing the method of non-conceptualization, the preliminaries as before, the main practice has three aspects, emitting, receiving, and purifying in sequence. Emitting is the luminous nature of mind in the heart, Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) or a sphere of light filling, reciting the syllable Hūṃ twenty-one times, with force, with a loud sound, it exits from the crown of the head and merges into space. Higher and higher, until it reaches the invisible state, relax the body and mind, abide equally. In that instant, the stream of conceptual thoughts ceases, speech, thought,