English
Held supreme in both times, swift recognition and increasing experience arise. A fool who does not know the key points of time, because he does not know the difference of times, the essence ceases and the increase of experience is lost. The result is the essential secret mantra of one lifetime, arising from an excellent companion. An excellent companion possessing Dharma attains enlightenment, abandoning a companion of happiness and attaining suffering. Since secret mantra is the path of skillful means, accumulate the necessary implements and substances of dependent arising. Without the substances of dependent arising, accomplishments vanish. Thereafter, when guiding disciples, in order to generate certainty in those who are fortunate, the history of the lineage should be told. The lineage is close, profound, and of reliable origin, explained in order from Kuntuzangpo himself. By understanding the special qualities of the lineage, certainty in the profound instructions and blessings is generated. Therefore, the supreme empowerment should be conferred. The outer vase empowerment with elaboration, the inner secret empowerment without elaboration, the wisdom-jnana empowerment with utter non-elaboration, and the word empowerment with complete non-elaboration, are shown in sequence to the worthy disciple. In order to bring down the essential points manifestly, the five special empowerments without elaboration are conferred. Having received empowerment, the continuum ripens and the door of Dharma is opened. All the meanings of secret mantra will be accomplished. If the empowerment of secret mantra is not received, how can the accomplishments of the profound meaning arise? Thereafter, train in the preliminaries. Loving-kindness and compassion are the common path of Dharma, trained in for the sake of entering the Great Vehicle. Thus, even the qualities of the seven-limbed practice, with impermanence, compassion, and loving-kindness, enter the Dharma and go on the path of the Great Vehicle. From the manifest activity of body, speech, and mind, with common, special, and ultimate distinctions, the three necessities should be known. Thereafter, differentiate body and speech, in order to exhaust the inner causes of delusion. Thus, differentiate samsara and nirvana inwardly. Burn the seeds of the six realms and the three poisons. By burning and purifying inwardly in this way, the seeds of delusion and samsara are emptied. The three doors do not revert to samsara. Thus, if the seeds are not exhausted, the chains of samsara cannot be severed. Thereafter, learn to settle into the natural state. When disturbances of the elements arise in body, speech, and mind, settle into the natural state in order to liberate them. Thus, through the qualities of settling into the natural state, the disturbances of the elements and the causes of disease are pacified, and clinging becomes self-liberated. Thus, if one does not settle into the natural state, there are many faults, and there are obstacles to all qualities. Thereafter, train in returning to the original state, in order to realize the meaning of primordial purity.
Chinese
具有经验者将证悟现量义，若不降伏彼性则不能成就。为了将现量降伏为要点，外内秘密之事业是，身语意三门放下九种事务。那也是如此实践：为了放下身体的事务，放下世俗和佛法的事务，应独自一人居住。语方面，舍弃绮语和佛法行为，应学习如哑巴一般。意方面，对于超越世俗的，念头断绝而安住。身语的错乱持续断绝，智慧将安住在自续中。若无所作为不住于自续，则无法触及觉性的意义。然后将现量降伏于自身。即使觉性安住在身体上，若不以幻轮加以调伏，智慧的根识也无法显现。若未掌握身体的最胜要点，同样身体不会生起暖乐，觉性也无法真实显现。然后若不压迫语的要点，则不能证悟不可言说的意义，绮语会遮蔽意义。语的要点压迫极为重要。心的要点若不压迫，由于不能见到法界和觉性，因此要点压迫是具备空性的目标。心性安住在外在的虚空中，内在的明灯将显现。若未显现压迫三要点，现量不会降临于自身，与心智的执着有很大的差别。努力于三要点极为重要。智慧生起的门是眼睛，显现的要点在于降伏、回遮和避免偏颇。将在无碍的三者中显现。内外之气缓慢而平衡，仅以心稍微向外散逸，气的出入将会停止。觉性要点是将回环囚禁。真实显现是缓慢的所依。通过调整根门和对境觉性，对境上将普遍显现智慧。若未调整三要点，则无法触及觉性的意义。如此修持时，若不了解四种显现的生起方式，将会产生失去基础的过失，因此应了解四种显现。在无碍的虚空中，上师的观视方式是调伏和指示。根识之门上的明灯，如彩虹或孔雀的色彩。明点回环的解释是，移动、摇曳、运行的状态。如此清晰的法界觉性，如太阳光芒般存在。那些本体是原始清净的，自性是任运成就的。
English
Those with experience will realize the direct meaning; without subduing that nature, it will not be accomplished. In order to subdue direct perception as the key point, the outer and inner secret activities are: abandon the nine activities of body, speech, and mind. That is also practiced as follows: in order to abandon the activities of the body, abandon worldly and Dharma activities, and dwell alone without companions. In terms of speech, abandon idle talk and Dharma practices, and learn to be like a mute. In terms of mind, for that which transcends the world, cut off thoughts and abide. By continuously cutting off the confusion of body and speech, wisdom will abide in the continuum. If there is nothing to do and it does not abide in the continuum, then there is no touching the meaning of awareness. Then subdue direct perception upon oneself. Even if awareness abides in the body, if it is not subdued by the illusion wheel, the wisdom faculties cannot appear. If the supreme key point of the body is not grasped, likewise warmth will not arise in the body, and awareness cannot actually appear. Then, if the key point of speech is not pressed, the meaning that cannot be expressed will not be realized, and confused speech will obscure the meaning. Pressing the key point of speech is extremely important. If the key point of mind is not pressed, since the expanse and awareness cannot be seen, therefore pressing the key point is equipped with the target of emptiness. Mind itself is entrusted to the outer space, and the inner lamp will appear manifestly. If the three key points are not manifestly pressed, direct perception will not descend upon oneself, and there is a great difference from mental grasping. Effort in the three key points is extremely important. The door through which wisdom arises is the eye; the key point of arising is harmful to subduing, averting, and deviating. It will arise in the three that are free from obstacles. The outer and inner winds are slow and balanced; by just slightly scattering the mind outward, the coming and going of the wind will cease. The key point of awareness is to imprison the revolving channel. Actual appearance is the support of slowness itself. By aligning the door and the object of awareness, wisdom will universally appear on the object. If the three key points are not aligned, then the meaning of awareness cannot be touched. When practicing in this way, if the manner in which the four appearances arise is not understood, the fault of losing the ground will occur, therefore the four appearances should be understood. In the unobstructed space, the guru's way of looking is subduing and pointing out. The lamp on the door of the faculties is like the colors of a rainbow or a peacock. The explanation of the thigle revolving channel is the state of moving, swaying, and running. Thus, the clear expanse of awareness exists like the rays of the sun. Those essences are primordially pure, and their nature is spontaneously accomplished.
Chinese
即是，慈悲普及一切处。从清净心显现于脉。本体于显现之门显现。被称为显现之觉性。是与心识分别念相离的。见到显现之觉性，以见真谛之要点，并非是颠倒三界。若未见显现之觉性，以心识分别念之黑暗缠绕，将在轮回中流转。对于向上增长之景象，区分体验之增长差别至关重要。随着体验景象向上增长，光芒万丈变化增长，明点增长，觉性之所依增量，如种子与果实之间般显现。从身显现体验之增长圆满，在此切断中阴之景象，认识受用，中阴空性。若体验景象未向上增长，则无法从中阴解脱。若觉性未达到量，则瑜伽士无法获得暖相。觉性达到量时，受用身即显现。如是若未达到量，则无法清净对蕴之显现执着。诸法耗尽之景象是，体验耗尽，境耗尽，根境耗尽，念头生起之错觉，大法耗尽，所说之事物，离言语，自然而然。如是身之要点于自身解脱，不再显现有漏之蕴，于此证得真实之佛陀。若诸法未耗尽，则不会转变为无余。如是对于转变之殊胜方法，以四种边际所依之口诀，无法不依靠上师。若以不动摇之三者为基础，则降伏气脉要点和心之要点至关重要。以保持三种姿势之量，转变梦境以及身语意，清晰地把握征兆和量。以钉牢三种获得，有漏之蕴将不再显现。不改变之见解之四大 உறுதி，不退转之智慧量度。以边际所依之功德，原始之功德达到尽头。若无边际依靠之要点，则大圆满之修行无法达到终点。唉玛，稀有金刚之歌！以喜乐之巨大笑声，此如意宝之秘密续部，将与未来具缘者相遇。如是说。融入普贤佛母之莲花中，眷属皆心满意足。从普贤王如来虚空光明炽燃太阳之秘密续部中，稀有金刚喜乐之歌，续
English
That is, compassion pervades everywhere. From the pure mind, it appears in the channels. The essence appears at the gate of manifestation. It is called manifest awareness. It is free from mental discriminations. Seeing manifest awareness, by the key point of seeing the truth, it is not reversing the three realms. If manifest awareness is not seen, being surrounded by the darkness of mental discriminations, one will wander in samsara. For the appearance of increasing upwards, it is crucial to distinguish the differences in the increase of experience. As the experiential appearance increases upwards, various rays of light change and increase, bindus increase, and the measure of the basis of awareness appears like the space between a seed and a fruit. From the manifestation of the body, the increase and completion of experience, cutting off the appearance of the bardo here, recognizing enjoyment, the emptiness of the bardo. If the experiential appearance does not increase upwards, one will not be liberated from the bardo. If awareness does not reach its measure, the yogi will not attain the heat. When awareness reaches its measure, the enjoyment body itself will manifest. Thus, if it does not reach its measure, the clinging to the appearance of the aggregates will not be purified. The appearance of the exhaustion of all phenomena is: experience is exhausted, objects are exhausted, sense fields are exhausted, the illusion of arising thoughts, the great dharma is exhausted, the subject of expression, beyond words, is naturally as it is. Thus, the key point of the body is liberated in its own place, the contaminated aggregates are no longer visible, and here, one attains true Buddhahood. If all phenomena are not exhausted, there will be no transformation into remainderlessness. Thus, for the supreme method of transformation, with the four kinds of marginal support instructions, there is no way to not rely on the guru. If based on the three unmoving ones, it is crucial to subdue the key points of the channels and the key point of the mind. By maintaining the measure of the three postures, transforming dreams and body, speech, and mind, clearly grasp the signs and measures. By nailing down the three attainments, the contaminated aggregates will no longer be visible. The four great assurances of unchanging view, measure the irreversible wisdom. By the qualities of the marginal support, the original qualities reach their end. If there is no support for the key point of the marginal reliance, the practice of Dzogchen will not reach its end. Ema, wondrous vajra song! With a great laughter of bliss, this secret tantra of the wish-fulfilling jewel will meet with those of fortunate karma in the future. Thus it was said. Dissolving into the lotus of Kuntuzangmo, the retinue became satisfied. From the Secret Tantra of the Luminous Blazing Sun of Samantabhadri, the Wondrous Vajra Song of Bliss, Tantra.