English
This is the instruction of the Lama, known as the "Special Method." It explains how individuals with middling intellect practice the spontaneous liberation of awareness, self-purification, self-establishment, and abiding. These are taught according to the sequence of faculties. Here, it shows how those with all faculties can achieve spontaneous liberation without effort. For those with gradual intellect, it explains the two practices: with and without effort. For those with a special body where effort is not needed, when special karma awakens and sudden understanding arises, the illusion of confusion is purified in its own place, leading to Buddhahood. Having explained the sixth inner meaning, now the actual instruction to realize the seventh inner meaning is taught, starting with "The key is..." Here, compose such a key instruction. The person who relies on it, turning away from samsara, free from attachment to this world, and desiring to attain the meaning of Dharma-nature all at once, should first receive complete empowerment from a qualified Lama. Initially, based on the outer, elaborate empowerment, relying on the mandala and vase, empower the body. The body gains autonomy as the deity's form, the outer vessel palace becomes clear, and the inner body, the deity's form, the great mudra, becomes clear. Then, the instruction for the yogi to be liberated from the body's bonds. Then, based on the inner, non-elaborate empowerment, relying on the bell and vase, empower speech. The speech becomes clear as the deity's mantra recitation, and internally, the experience of the inexpressible meaning arises, which arises based on the utterance of the letter A. The secret, extremely non-elaborate empowerment, based on symbols and interdependence, empowers the mind. The mind rests on the nature of reality, and the mind experiences the meaning of great clear light. Then, the unsurpassed secret, utterly non-elaborate empowerment, based on the body's posture and gaze, empowers body, speech, and mind. The body, based on the key point of posture, is liberated into the mode of the three kayas. Speech, based on the cessation of speech, diminishes the power of sound, thus comprehending the inexpressible meaning. The mind, stimulated by blessings, the seat of the symbol
Chinese
依赖于此，光明空性未显现任何自性而解脱，是指密咒道成熟。这样，身体的成熟圆满，生起次第一时显现；语的成熟圆满，产生不共的能力；心的成熟圆满，圆满次第达到恒常的程度；身语意心的成熟圆满，法性现前的体验得以圆满。如此使之成熟的所依，依赖于誓言续部。一般来说，誓言的根本是上师，因此，比起想要获得世俗的成就，使上师欢喜才能获得成就。如同空行母网续中所说：想要获得成就者，直至轮回终结都要供养上师。这也不会超出身体、语言、心意这三者。以身体的威仪等使上师欢喜，如铺设坐垫，献曼扎，服侍上师，清洁擦拭，瞻仰顶礼，以及目视顶礼等。此外，以身体的布施完全清净，在灌顶之后献上供养，并尽自己所有的财富供养，使上师欢喜。另外，以身体的行为使上师欢喜，甚至以生命等使上师欢喜。以语言的表达使上师欢喜，就是要宣说上师不是过失而是功德，并表达特殊的赞叹之词。以心意和智慧使上师欢喜，就是要效仿上师的行为，使上师欢喜，劝请他人进入佛门，并无论如何都要以信心使他人进入佛门。对于上师的教诲，智者应在词句和意义上没有增减地，如上师心中所想的那样去修持。如同大誓言续中所说：如何从上师的行为中，以身语意，恭敬上师，此人将成为金刚持。又是那部续中所说：具有想要获得成就的信心者，从使上师欢喜中产生。如果上师不欢喜，将恒常流转于轮回之中。此外，在灌顶的时候献上供养，举行宴会等使上师欢喜，以及金刚兄弟
English
Depending on this, liberation occurs without the manifestation of any inherent nature in luminous emptiness, which refers to the maturation of the path of Secret Mantra. Thus, with the completion of the body's maturation, the generation stage becomes clear all at once. With the completion of the speech's maturation, uncommon abilities arise. With the completion of the mind's maturation, the completion stage reaches a constant state. With the completion of the maturation of body, speech, mind, and heart, the experience of the direct perception of reality is fully realized. The basis for such maturation is reliance on the tantric vows. In general, the root of vows is the Lama. Therefore, rather than desiring worldly accomplishments, pleasing the Lama leads to the attainment of accomplishments. As it is said in the Dakini Net Tantra: "Those who desire accomplishments should make offerings to the Lama until the end of samsara." This does not go beyond body, speech, and mind. Pleasing the Lama through bodily conduct includes setting up seats, offering mandalas, attending to the Lama's needs, cleaning, prostrating with reverence, and making eye contact with prostrations. Furthermore, through the complete purification of bodily generosity, one should offer gifts after receiving empowerment and please the Lama by offering whatever wealth one possesses. Moreover, one should please the Lama through bodily actions, even with one's life. Pleasing the Lama through speech involves expressing the Lama's qualities rather than faults and uttering words of special praise. Pleasing the Lama through mind and wisdom involves emulating the Lama's actions, thereby pleasing the Lama, encouraging others to enter the Dharma, and ensuring that others enter the Dharma with faith. Regarding the Lama's teachings, the wise should practice them without adding or subtracting from the words and meanings, just as the Lama intends. As it is said in the Great Vow Tantra: "Through whatever actions of the Lama, with body, speech, and mind, those who respect the supreme Lama will become Vajradharas." Again, it says in the same tantra: "Those with faith who desire accomplishments arise from pleasing the Lama. If the Lama is not pleased, one will always wander in samsara." Furthermore, pleasing the Lama by offering gifts at the time of empowerment, holding feasts, and with Vajra brothers
Chinese
并且也要使众生等其他有情心生欢喜和满足。这样做就进入了密咒的誓言，并且成为加持融入的殊胜所依。如是《文殊幻化网》中说：大慈悲乃大欢宴。如是使身语意的基础未成熟者成熟，现在使成熟者解脱，上师的口诀至关重要。诀窍有前行和正行两种，其中前行是开路，譬如在充满怖畏的道路上行走一般，前行有很多方式，特别是成就身语意三身，引导身语意三身的四大的瑜伽，是强制性地产生身语的征相。引导心的是身语意的行为次第，这是使身语意汇聚的仪轨。引导觉性的是区分轮涅的行持，其中身体区分轮涅的行持是身体行为的轮，仅仅在此处如何做，在未来的时候也不会进入其中。如是《大庄严经》第三十品中说：谁想区分轮涅，身体的行为是为了自我的返回，现在在哪里使用，以后不是那样，因为颠倒了那个，身体上也没有，安住，因此在三界中，身体也不会进入。因此，那个需要包含意图，因此是行持，因为依赖于身体的行为，果也不会因此进入轮，那些是很重要的。如是经文的数量是不可估量的。然后做身体空性的瑜伽。如是做了七天或十一天，或者半个月，外在身体的执着会自我返回，内在会汇聚和调伏等征相也一定会产生。必要性在其他地方已经显示了。因为心安住在身体上，所以在身体的行为上进行安排，有必要让心平静下来。然后在那个之后，要做名为“安住”的仪轨，这是停止前后等行为，是休息，是不安住于行为，是身体的要害。
English
And also make other sentient beings and other beings happy and satisfied. By doing so, one enters the samaya of the secret mantra, and becomes a special support for the entry of blessings. Thus, in the Manjushri Illusion Net, it says: Great compassion is a great feast. Thus, after maturing the immature basis of body, speech, and mind, now, to liberate the matured one, the guru's instructions are crucial. The key points have preliminary practices and main practices. Among them, the preliminary practice is to clear the path, like walking on a path full of fear. There are many ways for the preliminary practice, especially to accomplish the three kayas, to guide the three kayas, the yoga of the four elements, is to forcefully generate the signs of body and speech. Guiding the mind is the order of actions of body, speech, and mind. This is the ritual of gathering body, speech, and mind. Guiding awareness is the practice of distinguishing samsara and nirvana. Among them, the practice of distinguishing samsara and nirvana of the body is the wheel of bodily actions. Just by doing it here, one will not enter into it in the future. Thus, in the thirtieth chapter of the Great Array Sutra, it says: Whoever wants to distinguish samsara and nirvana, the actions of the body are for the return of the self, where it is used now, it will not be like that later, because it is reversed, there is no abiding in the body, therefore, in the three realms, the body will not enter either. Therefore, that needs to include intention, therefore it is practice, because relying on the actions of the body, the result will not enter the wheel because of that, those are very important. Thus, the number of scriptures is immeasurable. Then do the yoga of the emptiness of the body. Thus, after doing it for seven or eleven days, or half a month, the attachment to the external body will return by itself, and signs such as inner gathering and taming will definitely arise. The necessity has been shown elsewhere. Because the mind abides in the body, arranging the actions of the body is necessary to calm the mind. Then after that, do the ritual called "Abiding", this is stopping the actions before and after, it is resting, it is not abiding in action, it is the vital point of the body.
Chinese
因此，有必要进行脉轮的稳定。在这个时候，脉搏会跳动、颤动和膨胀等。这是风恢复原位的迹象。正如《金刚心要续》所说：想要使之平静，就要依靠身体的无为和缓慢。这与佛身相触，尤其以秘密的方式成就。因此，要做三天、七天或十一天。之后，进行语言辨别的修行，这语言依赖于不同的语言表达，从而切断三界轮回的延续。在这里，无论说什么，以后都不可能变成那样。因此，《灌顶殊胜续》中说：有缘者以与自己相符的六道语言来表达，从而切断六道众生的轮回。正如《文殊幻化》中所说：说什么就做什么。像这样，仅仅通过之前的行为是否清净，以及精进的差异，语言的表达会退化，或者对它本身的执着会自行消失，或者会产生“这里有什么意义”的想法。之后，进行语言平静的仪式，大约一天的时间，从而产生诚实的语言，以及切断虚假言语的延续等等。之后，从语言的行为中休息而产生。之后，是心识辨别的修行，大约像之前所说的一天的时间，从而确定无论如何思考，以后都不会变成那样。例如，就像以前的行为一样，懒惰的人以后不会去做。正如《金刚宫殿堆砌》中所说：无论谁的心识之轮，谁能转动它，之后他的心识之流就会停止。正如《如意树》中所说：经过思考后就无法挽回。这是区分习气的关键。之后，进行心识平静的法，这指的是以前的心识散乱疲惫，之后休息并恢复原状。正如《吉祥虚空光明》中所说：切断意识，堵塞经脉之门。正如《近取灌顶》中所说：无论谁区分，三界
English
Therefore, there is a need to stabilize the pulse channels. At this time, the pulses will throb, quiver, and swell, etc. This is a sign that the wind has returned to its original state. As it says in the *Vajra Heart Essence Tantra*: "Those who wish to settle it, rely on the body's inaction and slowness. This touches the body of the Buddha, and is accomplished especially through secrecy." Therefore, it should be done for three, seven, or eleven days. After that, perform the practice of discriminating speech, which relies on different expressions of speech, thereby cutting off the continuity of samsara in the three realms. Here, whatever is said will definitely not become that later. Therefore, it says in the *Supreme Empowerment Tantra*: "Those who are fortunate express themselves in the language of the six realms that is in accordance with themselves, thereby cutting off the wheel of the six realms of beings." As it says in the *Manjushri Illusion*: "Whatever is spoken is done accordingly." Like this, merely through whether the previous actions were pure or not, and through the difference in diligence, the expression of speech will degenerate, or attachment to it itself will disappear, or the thought will arise, "What is the point of this?" After that, perform the ritual of pacifying speech, for about a day, thereby giving rise to honest speech, and cutting off the continuity of false speech, etc. After that, it arises from resting from the activity of speech. After that, is the practice of discriminating the mind, for about a day as previously stated, thereby ensuring that however one thinks, it will definitely not become that later. For example, just as a lazy person will not do what they did before. As it says in the *Vajra Palace Stacked*: "Whichever wheel of mind, whoever is able to turn it, afterwards their stream of mind will cease." As it says in the *Wish-Fulfilling Tree*: "Having thought about it, it cannot be reversed." This is the key to distinguishing habitual patterns. After that, perform the dharma of pacifying the mind, which refers to the previous mind being scattered and fatigued, afterwards resting and restoring it to its original state. As it says in the *Glorious Sky Light*: "Cutting off perception, blocking the doors of the channels." As it says in the *Empowerment Approaching*: "Whoever distinguishes, the three realms"