Chinese
存在于四脉轮等处的风息，变得非常清澈，以细微、粗大和污垢等形态被众多围绕，如果全部以方便法摄持，则成为生起大乐智慧之助缘的内在空行母众。如是了知金刚身之体性后，与之相应，以方便法的诀窍击中要害之道，通过身之幻轮和调控气息，以及专注于细微明点等方式，将业气融入中脉，生起融乐之拙火，以及其他身印瑜伽，和将气心融入中脉之方便，由此引生的幻身和光明之位，以及道之支分梦境等等，以咒语之名，凭借圆满次第甚深之力，于智慧如是性中修持，请您随我修持。如是金刚身依靠方便续部而修持，清净智慧之明点转为力量，从而将所有不清净污垢之界净化于安乐之界中，使所有器情显有皆转化为清净无漏大乐之自性而安住，为了加持于身语意之坛城中完全清净而如是说。虽然智慧之面上本自清净，然因分别念之障蔽而未如实显现，被诸苦所摄持，所有无尽显现的不净轮回之因，所有业气流动的习气，回转于不动的智慧大中脉中，将基界如是性束缚于不变之明点中，从而现前菩提，乃至虚空存在之间不退转轮回，获得如大乐金刚之身，祈请前往基界法身大，一切胜者之意界中。如是信解彼之意之本体，如此殊胜道之所获智慧乃无上之古汝，道之要诀甚深，五毒等所有有漏皆显现为无漏大乐之助伴且自解脱故为莲花，迅速成就真谛胜义之自性究竟大智慧之悉地。
English
The wind-essence residing in the four chakras and so on, becoming extremely clear, surrounded by many in the forms of subtle, coarse, and impure, if all are grasped by skillful means, then they become the inner assembly of dakinis who assist in the arising of the wisdom of great bliss. Thus, having understood the nature of the vajra body, and in accordance with it, the path of striking the essential points with the key instructions of skillful means, through the physical exercises and controlling the breath, and focusing on the subtle bindus, etc., dissolving the karmic winds into the central channel and generating the bliss of melting, tummo, and other body mudra yogas, and the means of inserting the wind-mind into the central channel, the illusory body and the state of clear light that are drawn forth by this, and the limbs of the path, dreams, etc., with the names of mantras, through the power of the profound completion stage, practice in the wisdom of suchness, please practice following me. Thus, the vajra body is practiced relying on the tantra of skillful means, the pure essence of wisdom becomes powerful, thereby purifying all impure and defiled realms into the realm of bliss, transforming all containers and contents, appearances and existences, into the nature of pure, uncontaminated great bliss, and abiding, blessing for the complete purification in the mandala of body, speech, and mind, thus it is said. Although the face of wisdom is primordially pure, it has not manifested as it is due to the obscurations of conceptual thoughts, and all the causes of the endless appearance of impure samsara, which are gathered by all sufferings, all the habitual patterns of the movement of karmic winds, are reversed into the great, immovable wisdom central channel, binding the ground-essence of suchness into the unchanging bindu, thereby attaining enlightenment and not reverting to samsara as long as space exists, having attained a body like the great bliss vajra, I request you to go to the great ground-essence dharmakaya, the realm of the intention of all victors. Believing in the essence of such intention, the wisdom attained through such a special path is the unsurpassed guru. Because the key points of the path are profound, all contaminated things such as the five poisons appear as companions of uncontaminated great bliss and are self-liberated, hence the lotus. The siddhi of quickly accomplishing the ultimate great wisdom of the nature of the supreme truth.
Chinese
像镜子般美丽的圆形光点，习惯于此，空性光点如石子投入水中的涟漪般，鲜红、明亮、圆润而清澈地显现，这二者即是莲花，是无瑕的法界之母的清净虚空，是宫殿的形态。 花蕊是觉性金刚链。如同黄金和珍珠的项链，或像马尾打结般交错。伴随着光点圆圈的是，智慧自生灯的光芒，是觉性智慧本身的自光。 所谓树干，如同道路的口诀般，将三门置于自然状态。彻底压迫三个要点。觉性在自然、无念的状态中，于法界的围墙内囚禁觉性，通过压迫要点，使这些法界觉性得以稳固。也就是说，以不动的三者为基础，控制住停留的三者，用获得的三者来钉牢。因此，无论显现的体验如何，只要不依赖于心智的推测，仅依赖于此方法，就能逐渐获得四种确信。并且，当法性显现、体验提升、觉性达到极致这三者的奇妙显现圆满后，毫不费力地在此生获得法性耗尽之最高境界的成就，即大金刚持的果位。那时，与原始怙主普贤王如来、自生莲花生大士的意念融为一体。因此，被称为莲花生。像这样，将法界觉性的光芒压迫为要点，自生智慧的自光显明，在智慧自生灯的状态中保持平等，即使不从那上面移动，其力量也会以轮的方式，以彩虹、光芒、光点、细微光点等形式，在空中行走、摇曳、明亮，被众多所围绕的体验自然而然地增强。那时，所有这些都并非来自自生觉性的自光之外，因此，在原始清净的意念中，在不离四种自然状态的情况下，专注于显现的光明，这就是你之后的自我修持。像这样修持，不清净的由业力之风所生的所有显现，都将在无坚不摧的智慧之界中被净化，从而成就无迁变的虹身金刚身。这是加持。
English
Adorned with circular light spots like a mirror, and through familiarity with that, the light of empty light spots appears red, clear, round, and pure, like ripples from a stone thrown into a spring. These two are the lotus, the pure space of the flawless Dharmadhatu Mother, and the form of the palace. The filaments are the vajra chain of awareness. Like a necklace of gold and pearls, or intertwined like knots tied in a horse's tail. The light spots with circular movements are the radiance of the self-arising lamp of wisdom, the self-light of actual awareness-wisdom. The term "trunk" refers to placing the three doors in a natural state, like the instructions of the path. Thoroughly oppress the three key points. In the natural, non-conceptual state of awareness, imprison awareness within the fence of the Dharmadhatu, and by oppressing the key points, those Dharmadhatu awarenesses are held firmly. That is, establish the foundation on the three that do not move, control the measure of the three that remain, and nail down with the three that are obtained. Therefore, whatever manifest experience does not depend on mental speculation, but relies solely on that method, the four confidences are gradually obtained. And when the wondrous appearances of the three—Dharmata manifest, experiential enhancement, and awareness reaching its limit—are complete, without effort, in this life, the accomplishment of the supreme ground of the exhaustion of Dharmata, the state of the Great Vajradhara, is attained. At that time, one becomes inseparable in intention from the primordial protector Samantabhadra and the self-born Padmasambhava. Therefore, he is known as Padmasambhava. In this way, oppressing the radiance of Dharmadhatu awareness as the key point, the self-light of self-born wisdom becomes clear, remaining equal in the state of the self-born lamp of wisdom. Even without moving from that, its power, in the form of a wheel, with rainbows, rays, light spots, fine light spots, etc., moving in the sky, swaying, and bright, the increase of experience surrounded by many, arises forcefully. At that time, since all of that is none other than the self-radiance of self-born awareness, in the intention of original purity, without separating from the four natural states, focusing on the clarity of appearance is your self-accomplishment that follows. By accomplishing in this way, all impure appearances generated by karmic winds are purified into the expanse of indestructible wisdom, and the immutable rainbow body, the vajra body, is accomplished. This is the blessing.
Chinese
意思是“请享用血肉祭品”。 这样的道，在密宗内教母续和极密等其他无上瑜伽部的论典中从未提及，不仅极其隐秘，而且在大圆满自身的论典中，在外轮和内轮等中连名字都没有提到，因此，光明心髓精华道是显现成佛之道的特点。此道至高无上，毫无污垢，能在此生极迅速轻易地成就殊胜悉地，因此以“古汝”等三个名字隐晦地指示，并称其为奇妙而神圣的自生心意种子之声。 就像《大圆满见智慧深奥续》中所说： 本来安住的自生心髓， 非由因生，非由缘起， 毫不勤作即是法身， 深信是自生智慧。 又如《觉性自显大续》中所说： 觉性无念是法身之体性， 觉性不灭显明是报身， 觉性显现任何事物是化身。 不变菩提心怎会有错乱？ 无错乱菩提心遍布一切有情， 菩提心精华与一切佛相等， 自明灯是自显光明之境， 安住于一切，以自秘方便断除， 是三世诸佛意之殊胜义， 与一切佛无异无动安住。 又如： 真实佛之意， 安住于一切有情之自续中， 以身和智慧的方式安住。 也在心（藏文：ཙིཏྟ，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）之中央， 如同芥子或芝麻， 以不生圆满的方式安住。 又如： 一切佛之种子， 普遍称为无心之觉性。 一切佛之清净眼， 称为四种灯。 又如： 诸佛意之自生， 在觉性之见上， 眼根不散乱， 不生执着的分别念， 即是见自之见。 又如： 文殊真实安乐身， 具足真实智慧五光， 法身颜色不杂柔和， 坛城无聚散故吉祥， 显现自光故柔和， 遣除无明黑暗故吉祥， 遍布灯之光故柔
English
It means "Please partake of the blood and flesh offering." Such a path is not mentioned in any other treatises of Anuttarayoga Tantra, such as the Mother Tantras and the Extremely Secret teachings within the Mantrayana, and is not only extremely hidden, but even in the Great Perfection's own treatises, it is not even mentioned by name in the outer or inner cycles. Therefore, the Clear Light Heart Essence's path is a special characteristic of the path that manifestly leads to Buddhahood. This path is unsurpassed, without defilement, and enables the supreme siddhi to be accomplished most easily and quickly in this life. Therefore, it is indicated by the three names such as "Guru," and it is said to be the wondrous and sacred sound of the spontaneously arising seed of the heart. Similarly, from the tantra of the Great Perfection View of Profound Wisdom: This spontaneously arising essence that has always been present, Not born from cause, not created by conditions, Without any effort, is the Dharmakaya, And one is also very confident that it is self-born wisdom. And from the tantra of the Great Self-Arisen Awareness: Awareness without thought is the nature of the Dharmakaya, Unceasing and clear awareness is the Sambhogakaya, Awareness arising as anything is the Nirmanakaya. How could there be confusion in the unchanging Bodhicitta? The unconfused Bodhicitta pervades all beings, The essence of Bodhicitta is equal to all Buddhas, The self-aware lamp is the realm of self-appearing light, Abiding in all, it is cut off by the self-secret means, It is the supreme meaning of the thought of the Buddhas of the three times, Abiding immovably equal with all Buddhas. And also: The thought of the truly enlightened Buddha, Abides in the self-continuum of all sentient beings, Abiding in the manner of body and wisdom. And also, in the center of the citta (藏文：ཙིཏྟ，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：mind), Like a mustard seed or a sesame seed, It abides in the manner of uncreated perfection. And also: The seed of all Buddhas, Is universally known as mind-less awareness. The pure eye of all Buddhas, Is known as the four lamps. And also: This self-born thought of the Buddhas, On the view of awareness, Without the eye faculty being distracted, Without the arising of grasping thoughts, Is seeing one's own view. And also: Manjushri, the body of true bliss, Possesses the five lights of true wisdom, The Dharmakaya's color is unmixed and gentle, The mandala is glorious because it is without assembly or separation, Appearance is gentle because it is self-radiant light, It is glorious because it awakens the darkness of ignorance, It is gentle because it pervades with the light of the lamp.
English
Ma. Thus, for the sake of auspiciousness that arises without time. Etc. Manjushri, great wisdom light of wisdom, From which light arises, realizing the nature of all. This is said to be the great mandala of Manjushri. Thus. Manjushri is the emanation of wisdom itself. Whatever is seen, appears as such. Manjushri transcends the nature of things. True Manjushri is wisdom itself. The one wisdom eye is without impurity. The one with the body of wisdom is the Thus-Gone One. Thus. From the praise of the ultimate name: The formless body, supreme and excellent, Various forms, born from the mind, The glory of appearance of all forms, The one who holds all reflections. Thus. Born from the sky, self-arisen, Great fire of wisdom and knowledge, Great light illuminating completely, The light of wisdom is bright, The lamp of beings, the lamp of wisdom, Great splendor, clear light, Supreme mantra, lord of mantras, king of knowledge, King of secret mantras, accomplishing great benefit. Etc. From the tantra of the golden flower, beautiful jewel lamp burning: In all realms of the world, Intelligence is unceasing, self-appearing, Yet all this is not seen by anyone. Thus. With a lamp of water at a distance, It gathers the essence of forms and so on. With the self-born lamp of wisdom, It cuts off the doubts of all vehicles. With the lamp of empty bindu, It connects the boundary of samsara and nirvana. With the lamp of pure space, It extracts the essence of yogic experience. Thus. In the great primordial purity: The nature itself is like this, Unmade by anyone, self-illuminating, From the very beginning, it is the nature. Thus. In the nature of the intermediate space, Appearance is unceasing in its own nature, It abides as the great self-born bindu. Thus. From the tantra of the Lion's Perfect Strength: Ema, the way of abiding of intelligence, It abides in the center of one's own citta. Holding the part of the two, father and mother, It abides in the manner of skillful means and wisdom. Etc. Emaho! If you do not know the body that transcends the Dharma, Look at the body of the continuous stream of intelligence. If you want to know the face of wisdom of all Dharmas, Ask the wisdom of self-born mind. Thus. If you want to attain the thusness of the five eyes of true intelligence, Look at the body of the vajra continuous stream of intelligence. Thus. Similarly, the Buddha.