Chinese
分为四时，外四时是：将白天分为一个时段，夜晚分为三个时段，共四个时段。白天时段，通过增长显现的窍诀，在入定时，将光明无分别的状态安住于如虚空般的境界中。在后得时，修持如幻化般的本尊身相，或者将清净幻身显现为本尊身相，通过修习光明来发挥其力量。夜晚时段，有三种将智慧融入要点的窍诀。第一，傍晚时分，将觉知收摄于内：安住于身之要点，通过宝瓶气的方式，以柔和的气息，燃烧位于中脉内的脐间“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），使位于顶轮的“吽”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）融化，并降至心间的明点上，将心专注于此，俱生智慧的乐空便会自然显现。第二，半夜时分，将觉知融入宝瓶气中：将心专注于心间红色四瓣莲花中的白色发光“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），在心间以柔和的气息修持气与脉的结合，向右侧卧，以狮子卧式入睡，浓厚的睡眠便会显现为光明。第三，黎明时分，将觉性安立于自明之中：黎明起身，以狮子坐姿，呼出三次长长的“哈”气（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），并屏住呼吸。此时，心间的“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）从梵穴中射出，专注于位于头顶上方一箭之遥的虚空中，明亮而清晰的状态，安住于屏气的状态中，便会显现明空无分别的智慧。第二，秘密四时是：以分别念划分的三个时段，以及离于分别念的一个时段，共四个时段。将四分之三断绝，直接认定法身离于心识的境界，并毫不动摇地安住于此，这也是断绝分别念三个时段中的前一个时段（过去），后一个时段（未来）尚未生起，当下以念头执著的状态，不做任何矫饰地彻底放下，便是四分之三断绝，不可言说，无分别的时段。此时，会显现一种清晰且无执著的平凡觉性，应于此状态中，保持清醒、放松、明朗。如秘密成就法脉中所说： “无有前后忆念分别时， 清醒放松而又明朗时， 此当下之觉性本身中， 四身圆满俱足可认定。” 如是教导，实为要点。如至尊上师之口诀一般。
English
Dividing into four times, the outer four times are: dividing the day into one period and the night into three periods, making four periods in total. During the daytime, through the instruction of increasing appearance, in the state of meditative equipoise, one rests in the state of luminosity, non-conceptual, like the sky. In the post-meditation period, one cultivates the illusory form of the deity, or clarifies the pure illusory body appearing as the deity, and exerts effort by training in luminosity. During the nighttime, there are three instructions for pressing the wisdom into the essential point. First, in the evening, holding the consciousness within: one settles the posture of the body. With the gentle breath of the vase breath, burning the letter "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) at the navel within the central channel, causing the "Hum" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: Hum) at the crown of the head to melt and descend to the bindu at the heart, by holding the mind on this, the innate wisdom of bliss and emptiness will naturally arise. Second, at midnight, gathering the consciousness into the vase: one focuses the mind on a white, radiant "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) within the red four-petaled lotus at the heart, and by holding the gentle breath in union at the heart, one lies down on the right side in the lion posture, so that deep sleep arises as luminosity. Third, at dawn, establishing awareness in self-clarity: one rises at dawn and, in the lion posture, exhales three long breaths of "Ha" (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal meaning: Ha), and holds the breath. At that time, the "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) at the heart shoots out from the Brahma's aperture, and one focuses the mind on it remaining clearly in the sky about a fathom above the crown of the head, and by resting in the state of holding the breath, the wisdom of clarity and emptiness, non-conceptual, will arise. Second, the secret four times are: three times divided by the mind of conceptual thought, and one time without mind, non-conceptual, making four times. Cutting off three-fourths, one directly recognizes the Dharmakaya, the state beyond mind, and remains steadfastly in that state. This is also the cessation of the first of the three times of conceptual thought (past), the latter time (future) has not yet arisen, and the present moment of clinging with mind is completely abandoned without any fabrication, which is the three-fourths cut off, inexpressible, non-conceptual time. At this time, an ordinary awareness that is clear and without grasping will arise, and one should maintain wakefulness, relaxation, and clarity in that state. As it is said in the Secret Accomplishment Lineage: "When there is no memory or thought of past or future, When there is wakefulness, relaxation, and clarity, In this very present awareness, The four Kayas are complete and can be recognized." Thus, to train is the essential point. Just like the oral instructions of the precious Guru.
Tibetan
།སྐལ་ལྡན་ཚོགས་རྣམས་རྡོ་རྗེ་འཆང་དབང་གི །གོ་འཕང་མཐོན་པོར་འཁྲིད་ཐབས་ལམ་ཟབ་ཆོས། །རབ་གསལ་སྣང་བའི་དཔལ་དུ་འགྱུར་སྙམ་སྤེལ། །དགེ་བས་ཚེ་འདིའི་ལུས་སྐྱེད་དྲིན་ཅན་མས། །ཐོག་དྲངས་མཁའ་མཉམ་འགྲོ་བ་མ་ལུས་ཀུན། །ཟབ་ལམ་ཐབས་ཀྱིས་རང་ཁམས་སྒྲིབ་པའི་དཔུང་། །ཡོངས་བཅོམ་རྡོ་རྗེ་སེམས་དཔའི་གནས་ཐོབ་ཤོག ། ཅེས་རྡོར་སེམས་ཐུགས་ཀྱི་སྒྲུབ་པའི་རིམ་གཉིས་ཀྱི་ལམ་ཟབ་མོའི་ཁྲིད་ཡིག་བཀླགས་ཆོག་ཏུ་བཀོད་པ་འདི་ནི། ཆབ་མདོ་ནས་དགེ་སློང་ཨོ་རྒྱན་བསོད་ནམས་ཀྱིས་ནན་ཏན་ཆེན་པོས་བསྐུལ་བའི་ཡི་གེ་རིམ་པར་བྱུང་བ་དང་། དགེ་སློང་གྲུབ་ཆེན་བློ་ལྡན་ལྷུན་གྲུབ་ཀྱིས་ཀྱང་རིང་མོ་ནས་བསྐུལ་བའི་ངོར། རྗེ་བཙུན་བླ་མ་དམ་པ་གཏེར་ཆེན་ཆོས་ཀྱི་རྒྱལ་པོ་གཏེར་བདག་གླིང་པའི་ཞབས་རྡུལ་སྤྱི་བོས་ལེན་པ་གཉོས་ཀྱི་དགེ་སློང་རྨོངས་པ་དྷརྨ་ཤྲཱིས་ཆུ་ཕོ་རྟའི་ལོ། སྣྲོན་ཟླ་བའི་ཡར་ངོའི་ཚེས་བཅུའི་ཉིན་སྒྲུབ་གནས་བཟང་པོ་ཆོས་འབྱུང་ཟངས་མཚོའི་རི་ཁྲོད་དུ་གྲུབ་པར་བགྱིས་པའོ། །འདིས་ཀྱང་ཟབ་ལམ་གྱི་བསྟན་པ་ཕྱོགས་བཅུར་རྒྱས་པའི་རྒྱུར་གྱུར་ཅིག། །།
Chinese
愿具缘众生皆能证得金刚持之果位，此乃引导众生趋向高位之甚深法门。愿此善行化为无尽光明之源，首先，以此功德回向今生养育之恩的慈母，以及所有如虚空般无边无际的众生。愿他们皆能透过甚深之道，彻底摧毁遮蔽自性的障碍，获得金刚萨埵之果位。 这是为了能够阅读金刚萨埵心髓修持次第二道之甚深道引导文。 恰多（昌都）的格隆邬金索南多次殷切劝请，格隆珠钦洛丹伦珠也长期劝请。 尊贵的上师丹巴掘藏法王掘藏林巴之足尘，由嘉友的格隆愚者达玛师利于水阳马年（1642年），在卓月（藏历四月）上弦初十，于善妙修行处法生铜湖之山间静处完成。 愿此举亦能成为甚深道之教法弘扬于十方之因。 །།
English
May all fortunate beings be led to the supreme state of Vajradhara. May this profound Dharma, the path to guide them to that high attainment, become a source of radiant light. By this virtue, may my kind mother, who nurtured this body in this life, and all beings as limitless as space, be able to completely destroy the forces that obscure their own nature through the profound path, and attain the state of Vajrasattva. This is to make the profound path instructions of the two stages of the Vajrasattva heart essence practice sequence readable. This was completed at the urging of Gelong Orgyen Sonam from Chamdo, who repeatedly requested it with great earnestness, and also at the request of Gelong Drupchen Loden Lhundrup, who had been urging it for a long time. Gyonyo's Gelong, the ignorant Dharma Shri, who takes the foot dust of the venerable and holy Lama, the great Tertön Chokyi Gyalpo, Terdak Lingpa, upon his head, completed this on the tenth day of the waxing moon of the fourth month in the Water Male Horse year (1642), at the auspicious practice place, the mountain retreat of Chozhung Zangtso. May this also become a cause for the teachings of the profound path to spread in the ten directions.