English
Having attained the body of intention, therefore, one who has the fortune of having the irreversible wisdom yoga, endowed with wisdom and strength, because all fruits have reached their limit, is equal in fortune to me, Samantabhadra. As it says in the tantra of the great master Longchen Rabjam, "Even if one has control over all of samsara and nirvana, one does not deviate from the meaning of equality. Everything is unified in Samantabhadra." As clearly shown by these vajra statements that reveal the ultimate meaning. Therefore, even though from the nature of abiding, in the primordial, original mandala, no dharma moves, does not move, and will not move, in appearance, as a display or as a wheel, the various appearances of samsara and nirvana appear in a variety of natures. Due to the inconceivable proliferation of appearances that are not realized, wrongly realized, partially realized, and not realized as they are, it is infinite. Since in all three times, everything occurs in the dharmadhatu, it is called "space." Because of such scattering and appearing, it is called "going," and it is surrounded by countless multitudes. All of these are merely the self-display of the nature of abiding, the appearance of mind. As it is said in the Mahayana sutras, all appearances of samsara and nirvana are merely established by the power of conceptual thought. Although not transcending such a dharmata of equality of the three times, the appearances of the three times appear infinitely in various ways, pure and impure. However, from the level of abiding, once it is realized that all appearances and existence are originally the nature of the four vajras, and without transcending it, abiding in a natural, original, pure, relaxed, and vast manner, because it is grasped by profound key points, just as on a golden island, a wise person cannot find ordinary dirt and stones, there is no impure appearance or clinging, everything appears as pure vastness, and abiding in the yoga of appearance as liberation, non-attachment, and a continuous stream like a river, being liberated from all bonds of nominal concepts. Without seeking, all the qualities of the Mahayana path and fruit are naturally perfected, having attained the eternal dominion of the fearless dharmakaya, abiding in the view of Atiyoga, the ultimate and effortless of all paths and vehicles. For one who abides in such a meaning of reality, after thinking about it, please follow me in practice, and by practicing in this way, appearance and existence will appear as the mandala of the four vajras.
Chinese
那是因为智慧加持自己的相续，因此，证悟真正的意义，就是祈请前往原始本初的坛城。这样的道路是所有口诀的精华，是所有智慧的上师，所以是古汝（藏文，梵文天城体，guru，上师）。本体是无有生灭执着的智慧之观，是无垢的，所以是莲花（藏文，梵文天城体，padma，莲花）。所要成就的究竟显现，因此是悉地（藏文，梵文天城体，siddhi，成就），为了证悟基果无二的意义而感到满足，所以说是心之种子“吽”（藏文，梵文天城体，hūṃ，吽）。像这样证悟的时候，显经密续所有教义的究竟深奥意义，由各自自证的智慧所显现，因此，安住在分别念行境中的有和无等，所有执着相的恶见都会自然瓦解。如空行母律仪续之王中所说：甘露吃进嘴里不会再吐出来，不好的呕吐物吐出去不会再吃进来，如果感受到自证菩提甘露的味道，哪里还会寻找邪念迷惑的因果呢？就像这样转变。所有显现存在也都是双运本初俱生大乐的自性，不会动摇，因此，获得不退转无惧常恒之道的瑜伽士，正如吉祥时轮中所说：身体清净，微尘消失，如同虚空，以相等等完全圆满。各种三界本身清净，障碍完全解脱，如梦一般显现。声音完全不间断，以多种其他声音进入其他人的心中。心充满殊胜的安乐，不摇动，一切时处都与俱生相拥抱。如是所说，获得了大手印的成就的自在。
English
That is because wisdom blesses one's own continuum, therefore, realizing the true meaning is to request to go to the original, primordial mandala. Such a path is the essence of all instructions, and is the master of all wisdom, so it is Guru (Tibetan, Devanagari, guru, teacher). The essence is the view of wisdom without arising or ceasing attachment, and is immaculate, so it is Padma (Tibetan, Devanagari, padma, lotus). The ultimate to be accomplished is manifested, therefore it is Siddhi (Tibetan, Devanagari, siddhi, accomplishment), feeling satisfied in order to realize the meaning of the inseparability of the ground and result, so it is said to be the heart seed "Hūṃ" (Tibetan, Devanagari, hūṃ, Hūṃ). When one realizes in this way, the ultimate profound meaning of all the teachings of the sutras and tantras is manifested by the wisdom of each self-awareness, therefore, all the bad views of clinging to characteristics, such as existence and non-existence, which abide in the realm of conceptualization, will naturally collapse. As it is said in the King of the Tantras of the Vows of the Dakinis: Nectar eaten in the mouth will not be thrown away again. Bad vomit thrown out will not be eaten again. If you taste the taste of self-aware Bodhi nectar, where will you seek the cause and effect of wrong thoughts and delusions? It will change like this. All appearances and existences are also the nature of the co-emergent great bliss of the union of the two truths, without shaking, therefore, that yogi who has found the irreversible, fearless, and constant path, as it is said in the glorious Kalachakra: The body is pure, the dust disappears, like the sky, completely perfected by signs and so on. The various three worlds themselves are pure, the obscurations are completely liberated, appearing like a dream. The sound is completely uninterrupted, and with many other sounds, it enters the hearts of others. The mind is filled with supreme bliss, unmoving, and embraced by the co-emergent at all times. As it is said, one has become empowered with the accomplishment of the Great Seal. ༈. Third, to show the above-mentioned practices as a single practice, first, praying in the manner of Guru Yoga creates the cause for the arising of profound wisdom. Then, relying on a glorious and qualified lama, one should bring the general path of skillful means and liberation, and the ultimate quick path of the Great Perfection, under one's experience. The instruction on how to repeat with diligence as the essence is explained.
Chinese
如果能找到类似这样的见解的基础，那么持明的宗派就会变得混乱。因此，要对皈依处总集莲花生大师本人具有不可动摇的信心，观想于头顶，以金刚七句祈请文猛烈祈祷。从上师身降下的甘露，将自己身语意三门的疾病、邪魔、罪障、痛苦全部转化为脓血、生物、烟雾、不净之物等形态排出。最终，自己的身体也像盐溶于水一般被净化，净化的精华流向地下，以死主为首的邪魔和债主们的口中，使它们感到满足，所有债务和损害都得以清偿，消融于空性中。再次，将自己的身体观想成随意的本尊身，在光明的形态中，于心间八瓣莲花的中央。头顶的上师降临下来，与不可摧毁的明点融为一体，安住于大乐的智慧中。在后得中，将能依所依本尊的明观，以及饮食、行走、坐卧、供养、绕塔等都纳入道用。睡眠时，观想上师在心间等，在一切行为中，像河流般不断努力进行无有间断的善行。在前方虚空中观想，进行供养、赞颂、祈祷，并以下降身语意的加持等方式进行祈祷非常重要。总的来说，依靠上师，可以产生增上生和决定胜的一切功德。特别是，证悟甚深道之体验，完全依赖于上师的加持融入自相续中。如云： “证悟俱生真实义， 乃是积资净障之手印， 唯有证悟上师之加持， 他处寻觅知为愚。” 又云： “他人不可说之俱生， 任何地方亦不可得， 上师以方便时机指示， 依仗自己之福德方可知。” 如是等等所说。之后，为了现证意义之智慧，要普遍熟悉经续的论典及其注释，特别是要熟悉能直接、赤裸地认识双运意义之智慧的窍诀，从而对所修之义毫无怀疑。然后，根据自己的修行体验和证悟程度的时机，如理如实地努力运用方便解脱之道。
English
If one finds a basis for views like this, the siddha's tenets will become confused. Therefore, having unwavering faith in the embodiment of all refuges, Guru Rinpoche himself, meditate on him at the crown of your head and supplicate intensely with the Seven-Line Prayer. The nectar that descends from the guru's body purifies all the diseases, evil spirits, sins, sufferings of your three doors, transforming them into pus, blood, living beings, smoke, impure substances, and so on. Finally, your own body also dissolves like salt in water, and the essence of purification flows underground into the mouths of the lords of death and the debt-holders, headed by the evil spirits, satisfying them. All debts and harms are cleared away, dissolving into emptiness. Again, meditate on your own body as any chosen deity in the form of light, in the center of the eight-petaled lotus in your heart. The guru from the crown of your head descends and becomes inseparable from the indestructible bindu, remaining in equipoise in the wisdom of great bliss. In the post-meditation period, carry the clarity of the deity, both the support and the supported, and eating, walking, sitting, offering, circumambulating, etc., onto the path. When sleeping, focus on the guru in the center of your heart, etc., and in all activities, strive like a river to continuously engage in virtuous practices without interruption. It is very important to visualize in the space in front, make offerings, praises, and prayers, and supplicate through the means of receiving the blessings of body, speech, and mind, etc. In general, relying on the guru brings about all the qualities of higher realms and definite goodness. In particular, the realization of the profound path depends solely on the guru's blessings entering your own mindstream. As it is said: "The wisdom of coemergent ultimate meaning Is the result of accumulating merit and purifying obscurations, And solely from the blessings of an accomplished guru; To seek it elsewhere is known to be foolish." And: "The coemergent that cannot be expressed by others, Cannot be found anywhere; It is known through the guru's timely methods, And from one's own merit." As it is said. Then, in order to manifest the wisdom of meaning, become familiar with the general teachings of the sutras and tantras, along with their commentaries, and especially with the instructions that directly and nakedly recognize the wisdom of union, so that you have no doubt about the meaning to be meditated upon. Then, according to your own experience and the timing of your level of realization, diligently apply the appropriate path of skillful means and liberation.
Chinese
应当显现实现暂时和究竟的果位。这里说道：被有垢染的心所遍计的，微小意义的些许词句，如果被智者善加解释，就会有成千上万的奇妙之处，如果能成为一时领会的处所。那么，从无垢染智慧之眼的法界中，如实显现观照的智慧虚空中，甚深意义的金刚语甘露电鬘中，不费力气地在具缘者心中显现的，虽然不可能被孩童心识分别的妄加增损所染污，但对于以信心亲近的具缘者，却会如意地展现随顺引导的舞姿。因此，这些作为表达方式的言语，虽然能够代表经续的一切法理，但是，像我这样的人，更不用说菩萨，也无法说清这些言语是如何代表这些法理的。有些对甚深之处愚昧的浅薄之辈，对于舍弃甚深意义殊胜形象的言辞影像，说：没有什么甚深难懂的，甚至也不赞叹甚深广大的金刚语。在奇妙智慧的清澈水库中，当信心的星光显现光彩时，就能看到奇妙的金刚语比其他言辞更为殊胜的月亮。如此，以甚深意义如地下宝藏为例，从恒常在口中听闻的祈请文中，从名、词、字母聚合的誓言封印中，我获得了自生心意的秘密。在心中央无垢的明点中，光辉圆满的佛陀莲花生，通过观修文殊智慧勇识，获得了加持传承的教言。因此，将这些道理引入名、词、字母的途径，通过弘扬这篇白莲花释论，愿一切众生心中嬉戏的智慧，都能亲见自生莲花之王。我与对此有联系的所有人，愿生生世世都得到莲师的摄受，愿闻思修无碍成就，愿自他二利任运成就。愿总体的佛法和内在密续瑜伽三部，特别是光明金刚藏的珍贵教法，在十方迅速弘扬，愿一切众生安乐幸福，佛法财富迅速增长。如是，名为《金刚七句祈请文白莲花释论》，以外相而论。