Chinese
应与解脱之清净大道的步伐相一致，毫不散乱地修持。在此，一切法的自性皆为清净，故色清净。色清净故，我清净。如是，色清净，我清净，一切法自性清净，此三者无二，不可分为二，非异非一。此语应与名声之声，忆念之心相合而重复。第四，依于上师之誓言而作加持之差别：嗡啊吽舍，咕噜札玛那耶吽。 念诵此能使俱生大乐之证悟于相续中生起的十字真言，如前祈请，以加持融入之方式念诵。收座时，念诵：愿具德上师大乐平等之身成就。如是说。第三部分分为二，守护四种垢染之教诫：以平等味故，于此时，若未封闭我执之口，则会自食其果，故不应炫耀“我做了”。若于相续中执持嗔恨，则会倾泻于他人身上，故不应对他人的轻蔑行为感到恼怒。若未解脱二取之边，则会滴落于觉性之上，故不应执着自他二者。若倾泻之毒发作，则会颠倒于错觉之上，故不应追逐贪嗔之念。第二部分，关于完成之量有四：本体上完成，则对境无取舍，行为上无差别，无分别之自性，证悟如河流般持续不断地显现。征相上完成，则因道果之征相较之前更为增长，变得清晰稳固。功德上完成，则较之前见道之功德增长更多。数量上完成，则为十三万五千遍，时间为一个月。此为修道平等味之引导文。第五，关于终极道——无修瑜伽之引导，分为三：加行——皈依、发心；正行——修持之方式；后行——包括教诫和完成之量。第一部分分为三：所依之生起：无论修持广略何者，此处是修持上师为化身之时，故为殊胜之化身，具足比丘之相。第二，积资粮；第三，依止道与前相同。第二，正行分为四
English
Practice diligently, aligning with the footsteps of the utterly pure great liberation, without distraction. Here, as all dharmas are by nature utterly pure, form is utterly pure. Because form is utterly pure, self is utterly pure. Thus, form is utterly pure, self is utterly pure, and all dharmas are by nature utterly pure; these are non-dual, cannot be made into two, neither different nor the same. This should be repeated, harmonizing with the sound of fame and the mind of mindfulness. Fourth, the distinction of subsequent permission and the method of urging the guru's samaya: Oṃ Āḥ Hrīḥ Guru Pramāṇaye Hūṃ. Recite this ten-syllable mantra that causes the realization of great equanimity to arise in the mindstream, as before, with supplication, and count it in the manner of blessings being absorbed. When concluding the session, say: May the glorious lama, the body of great bliss and equality, be accomplished. Thus, it is said. The third part has two sections. The method of guarding the four stains of precepts: Because of equanimity, at this time, if the mouth of self-grasping is not closed, it will fall back on oneself, so do not show off "I did it." If hatred is cultivated in the mindstream, it will drip onto others, so do not be annoyed by others' contempt. If the extremes of dualistic appearance are not exhausted, it will drip onto awareness, so do not grasp at self and other as two. If the poison of dripping flares up, it will revert to delusion, so do not cut off the traces of attachment and aversion. The second part, regarding the measure of completion, has four aspects: Completion in essence means that there is no acceptance or rejection of objects, no difference in conduct, and the realization of the characteristic of non-conceptuality arises as a continuous stream of liberation. Completion in signs means that the signs of cause, path, and result increase and become clearer and more stable than before. Completion in qualities means that the qualities of the path of seeing increase more than before. Completion in number means one hundred thirty-five thousand, and the time is one month. This is the instruction manual for the path of meditation, equanimity. Fifth, regarding the instructions for the ultimate path, the yoga of non-action, there are three: the preliminary practice of refuge and bodhicitta; the main practice of how to cultivate; and the subsequent practice, including precepts and the measure of completion. The first part has three sections: the generation of the support: whether meditating on the elaborate or concise, here it is the time to practice the guru as the emanation body, so it is the supreme emanation body with the appearance of a monk. Second, accumulating merit; third, relying on the path is the same as before. Second, the main practice has four