Chinese
如果安住，未来必定获得道。那种情况我也略知一二，但在此不说了，怕你犹豫不决。这首歌是如拉仲巴的修行山洞里，名叫策旺诺布的疯子随口写下的。吉祥！ 这是赐予给永恒解脱的。 奇呼！无与伦比的皈依处，殊胜忆念之主。仅仅忆念您的名号，就能摧毁轮回的痛苦。您不就是莲花颅鬘吗？与那位怙主无二无别的大乐洲，作为人主的头顶庄严，从心中等持中自然流露的歌。为了您这位劝请者，在此略微说一些，请您倾听。具有六界之身的金刚之躯，像这样堪为佛法、秘密真言之器的，如同难以获得的乌昙婆罗花一样，只有现在这个时候，请您铭记在心。生死、迁变和变化，在无分的时间刹那间就会改变。生命无常，要从内心深处思考。如此思考着，寻求神圣的佛法。整天忙于佛事，一生就耗尽了，事业永远在微不足道的状态中。现在白发苍苍，皱纹满面。现在没有时间了，死亡随时可能降临。因此，在现在有自主权的时候，不要错误地进入大乘佛法，修习被称为“大圆满”的殊胜深奥之法，才是恰当的。皈依处无误，具有其他传承的加持力。依止具有坚定信念的上师，毫无虚伪地守护清净的誓言。为了让上师欢喜，努力通过身语意三门来修行。将身心托付给皈依处三宝。慈悲心和菩提心是根本。信心、虔诚和恭敬心是核心。仔细取舍业果。至尊一切佛陀的总集之体，那位根本上师，无论是出家人还是非出家人，好坏和贤愚都不要去评判。总的来说，在没有依止上师之前，要仔细观察取舍之处。对此没有过失，是佛陀允许的。听闻佛法后，要净化无意义的分别念。像这样，对于恩德至高无上的上师，要时时刻刻在头顶观想，从内心深处祈祷，接受四种灌顶。最终将上师与自己的心融为一体。在那样的状态中，努力进行七种心性训练。身语意方面
English
If you abide, you will surely attain the path in the future. I also know a little about that situation, but I won't say it here, fearing you might become hesitant. This song is from the meditation cave of Rulak Drongba, written on the spot by a madman named Tshewang Norbu. May there be auspiciousness! This is given to Changme Naljor. Kyeho! Refuge without equal, Lord of the Supreme Remembrance. Just remembering your name destroys the suffering of existence. Are you not Padmasambhava? The Great Bliss Land, inseparable from that Protector, is adorned on the crown of the human lord, a song that arises spontaneously from the state of mental equipoise. For you, the one who urged me, I will say a little here, please listen. This Vajra body, possessing the six elements, is like a rare Udumbara flower, suitable as a vessel for Dharma and secret mantras. Keep in mind that this is only for this time. Birth, death, transmigration, and change will transform in an instant of immeasurable time. Life is impermanent, think about it from the depths of your heart. Thinking in this way, seek the sacred Dharma. Spending the whole day doing Dharma activities, life is exhausted, and activities always remain in an insignificant state. Now the hair is white and wrinkles are gathered. Now there is no time, death may come at any time. Therefore, when you have autonomy now, do not mistakenly enter the Great Vehicle Dharma, and it is appropriate to practice the profound and special Dharma called "Great Perfection". Refuge is unerring, with the blessing power of other lineages. Rely on a lama with firm faith, and protect the pure vows without hypocrisy. To make the lama happy, strive to practice through the three doors of body, speech, and mind. Entrust your heart and mind to the Three Jewels of Refuge. Loving-kindness, compassion, and bodhicitta are the foundation. Faith, devotion, and unwavering respect are the essence. Carefully examine the cause and effect of karma, and take and abandon accordingly. The essence of the Lord, the embodiment of all Buddhas, that root lama, whether a monastic or not, do not judge good or bad, wise or foolish. In general, before relying on a lama, carefully observe what should be taken and abandoned. There is no fault in this, it is allowed by the Buddhas. After hearing the Dharma, purify meaningless thoughts. In this way, always visualize the supremely kind lama on the crown of your head, pray from the depths of your heart, and receive the four empowerments. Finally, mix the lama with your own mind without separation. In that state, strive for the seven mind trainings. Body, speech, and mind aspects
Chinese
于（心）之内而作区分。 将因（与）种子烧炼，压在要点上。 三门放松，安住于本位。 最终安住于四种安住之状态。 心、心所、心、觉性，也同样区分。 不让它膨胀、摇摆、飘动，珍爱它。 （使）经论相符，（将）体验、证悟确定下来。 这虽然是极其重要的要点， 但现今讲授大圆满者， 除了少数几位智者、成就者之外， 尽是些空洞的言辞，似是而非的手印、圆满（次第）， 如实讲法者，在此地稀少。 空口说白话，如同干瘪的肺做出的糌粑。 当见到山河大地普遍充满时， 我内心深处生起厌离。 你若真心想修持一个法， （不要）只看到口头上的佛法，外表的皮毛， 对于实修的本体，如其本然， 不误要点，确定觉性。 从原始清净处断除， 于自性处，以认识自性而断除。 于当下，以远离分别念而断除。 于信心中，安住于法身之状态。 现在简而言之，放下无修之修的念头， 也不要放任于散乱、错乱之中。 现在安住于无修无散乱的状态， 心无动摇，觉性恒常稳固， 修持达到究竟的甚深妥噶。 确定三界和九灯。 将觉性如羊羔般囚禁于笼中， 于法界围栏中，修持永不分离。 于道中，法界、觉性、显现，显现为现量。 那是无间断增长的增上。 最终，占据稳固之地，便是达到量。 法与有法皆尽，法亦尽。 在那里，名为妥噶四相。 若能实修，六年便可获得虹身。 是噶玛巴（口误，应为宁玛巴）密咒的特点。 是诸佛的近道。 诸法皆圆满于一精华， 故名之为大圆满。 仅仅甚深的法是不够的， 还要有能开示它的具相上师， 以及自己具足信心、恭敬心、精进心， 他们说的一世成佛， 并非遥不可及，就在当下。 因此，请完整地修持。 没有体验，即使精通也仍是错谬。 若有体验，任何人都能获得菩提。 现在，将对外境的执着放下， 以认识实相的临终诀窍， 不具足甚深方便的瑜伽士， 即使名为瑜伽士，也是造地狱之业。 若不调伏自心，不了解安住之法， 即使头发结成发
English
Separate within (the mind). Burn and refine the cause (and) seed, pressing on the key points. Relax the three doors, and rest in their natural state. Finally, rest in the state of the four placements. Also distinguish between mind, mental factors, consciousness, and awareness. Cherish it, not letting it swell, sway, or flutter. Reconcile the scriptures, and establish experience and realization. Although this is a crucial point, Nowadays, those who teach Dzogchen, Apart from a few wise and accomplished ones, Mostly offer empty words, and superficial hand gestures and completion (stages). Those who teach the Dharma as it is are rare in this region. Empty talk is like dry lung thukpa. When I see that mountains and rivers are universally filled with it, From the depths of my heart, I feel aversion. If you sincerely intend to practice one Dharma, (Don't) just see the Dharma spoken, the outer husk, For the essence of actual practice, as it is, Without mistaking the key points, establish awareness. Cut through from the primordially pure Kayé, At the nature itself, cut through by recognizing the nature itself. In the moment, cut through by being free from conceptual mind. In confidence and liberation, rest in the state of Dharmakaya. Now, in short, release the thought of meditation without meditation, And do not let yourself be dominated by distraction and confusion. Now, settle into a state of non-meditation and non-distraction, With unwavering mind and constant, stable awareness, Practice the profound Tögal that reaches the ultimate path. Establish the three dimensions and the nine lamps. Imprison awareness like a lamb in a cage, In the realm of Dharma, practice never separating. On the path, the realms, awareness, and appearances appear as direct perception. That is the increasing progress of uninterrupted growth. Finally, occupying a firm ground is reaching the limit. All phenomena and non-phenomena are exhausted, and Dharma is exhausted. There, it is called the four visions of Tögal. If one can practice, one can attain the rainbow body in six years. It is a special characteristic of the Kagyu (mistranslation, should be Nyingma) secret mantra. It is the near path of all Buddhas. Since all Dharmas are perfected in one essence, It is named the Great Perfection. Merely profound Dharma is not enough, There must also be a qualified lama who can reveal it, And oneself must have faith, respect, and diligence, Their saying of attaining Buddhahood in one lifetime, Is not far away, it is right now. Therefore, please practice completely. Without experience, even if learned, one is still mistaken. If one has experience, anyone can attain enlightenment. Now, release attachment to external appearances, With the death calculation of recognizing the true meaning, A yogi who does not possess profound means, Even if named a yogi, is creating the karma of hell. If one does not tame one's mind and does not understand the method of abiding, Even if one makes one's hair into locks