English
The magical displays of mind moved by the wind, Without fabricating or negating, leave them right there. If you search for the ground from which the very first arises, It arises from the state of primordial emptiness and great luminosity. Uncontrived by anyone, free from causes and conditions, That spontaneously present, uncompounded natural state, When seen through the pith instructions of the supreme vehicle, Is self-arisen wisdom, the Great Perfection. From the very state of the unchanging ground of being, The play of appearances, the gatherings of the eight consciousnesses, Arise naturally like mirages in the sky, Displaying the magical displays of the great play of variety. Without seeing the essence, one clings to the displays as self, Through discriminating acceptance and rejection, one wanders in samsara. When that luminosity of the meaning of reality is seen, If the play of appearances dissolves into its own place, Buddhahood is attained. Therefore, with the empty image of nonexistent appearances, Without following after the discursive thoughts of the mind, Without negation or affirmation, abandon the path of action without trace, And seize the kingdom of the dharmakaya in your own natural state. Do not grasp the demonic thoughts that bind you to meaningless existence as gods, Do not separate them as demons, By abandoning inner and outer, you are free from benefit and harm, The fortunate one who has seized the natural kingdom is happy. If the root of the all-creating mind is not severed, No matter how much or what is accomplished, it is a cause for bondage. If the nature of mind is severed and mastery over mind is gained, One is the king of all the accomplishments of samsara and nirvana. The natural kingdom of the sky is unmoving, And the gatherings of limitless play also arise as adornments. Stop the deliberate clinging to affirmation and negation in the aimless mind, The notions of bondage and suffering are cut off from the root. Alas, until such great bliss is obtained, What is there to say of all the perfections of this life? Even if all the happiness and wealth of samsara and nirvana are obtained, They are still the basis for the pain of deluded appearances in the true meaning. If the flesh and blood of discursive thoughts are not severed at the root, Who can destroy the fear of death and so on? Wherever there is no fear, the vajra mind, Those who attain it become lions among humans. The great bliss, free from dust and without outflows, Is spread equally in the vast expanse of the sky. It wields its power over all things, That is the unmoving lotus king. Thus, on the first day of the first month of the Fire Monkey year, Jampal Dorje (Manjushri Delightful Vajra) burst forth from the mind. May it be auspicious! A Concise Summary of the Great Perfection, the Heart Essence of Wisdom. Homage to Guru Manjushri (藏文，梵文天城体，गुरुमञ्जुश्री，guru mañjuśrī，上师文殊)
Chinese
邬金（邬金，梵文उड्डयन，Uḍḍayana，飞行）希热（希热，梵文श्री，Śrī，吉祥）耶！ 显现为境、显现和心之此等， 虽无有自性，却显现分明。 执着二取，于彼寻道果， 乃是徒劳，耗尽心之法性。 于名言中，外境非心识， 然如所显现，立为各各异。 究竟一味，离一异之彼， 无有，唯是明现幻化戏。 显现二取，轮涅一切法， 任何皆无成，显而自性空。 二取不存，觉性之虚空，如云而住。 由缘而生，变异有定数。 周遍觉性，明空离边际， 本来 无生，如是之自性。 任运光明，无别大平等， 大悲之显现，周遍轮涅法。 自明之体性，本初无变异， 无舍亦无立，无减亦无增，离去来。 境与有境，二取无所作， 二取不存，法尽唯一明点界。 轮回与涅槃，道与果， 方所与时限，显现有寂法， 于何自性中，圆满而证悟， 得大把握，除彼之外， 微尘许之法，有亦或无有。 观修果之大山，于此勤修持， 任何之显现，于离破立之法性， 以证悟之把握，所摄持之心力法， 如鸟迹于空，无迹而舍弃。 于本初如是之自性中，不作修饰， 安住之错觉显现，无有边际， 于彼之执着，乃是大妄念。 彼之生起因，即是业风黑与白， 如虚空黑暗中，光明升起般， 力量与痛苦，微细之动摇幻化， 亦无所作为，从根而拔除， 如是如是彼之力量衰弱时， 如是如是智慧之日光明。 于彼无作，智悲力之光， 周遍照耀，直至虚空边际。 此乃本净见之自心要， 错觉显现于法界中，自灭之道。 以勤作，将业风融入中脉等， 至关要成熟，虽得此果， 然于此处观之，乃是极难之道， 调伏业风，如折磨毒蛇。 动摇且飘忽，变得极不驯服， 是故无误无谬，此道甚深。 尤其觉性之界与
English
Oṃ Śrī ye. These appearances as objects, appearances, and mind, Although without inherent existence, vividly appear. Clinging to duality, seeking path and fruit in them, is futile, exhausting the nature of mind. In terms of conventions, external objects are not mind, but are considered distinct just as they appear. In essence, one and free from difference, nonexistent, merely a play of clear appearances and illusion. All phenomena of existence and peace that appear as two, are unestablished in any way, appearing but empty of self-nature. Like clouds in the sky of non-dual awareness, they arise from conditions and are subject to change and division. All-pervading awareness, clear and empty, without beginning or end, primordially unborn, in the state of suchness. Spontaneously perfect, radiant, impartial, and greatly equal, the play of compassion pervades all phenomena of existence and peace. The essence of self-awareness is never subject to change, without rejection or acceptance, without decrease or increase, free from coming and going. Objects and subjects are not made into two, in the sphere of the single bindu where duality ceases. Cyclic existence and liberation, path and fruit, directions and time, all phenomena of appearance and existence, are perfectly complete in its state. Having found great confidence, apart from it, not even an atom of phenomena exists or does not exist. Therefore, repeat the great mountain of view, meditation, and fruit, In the nature of phenomena free from affirmation and negation, the mental effort of being seized by the confidence of realization, is abandoned without a trace, like the path of a bird in the sky. Without fabrication, in the state of being primordially so, the endless illusion of being placed, and clinging to it, is great delusion. The cause of its arising is the white and black karmic winds, like darkness clearing in the sky. Even the subtle movements of power and pain, cannot be done, but are extracted from the root. As its power diminishes, so the sun of wisdom shines. In it, the effortless light of knowledge, love, and power, fully appears, pervading the ultimate expanse of the sky. This is the self-essence of the primordial purity view, the path of self-liberation of illusory appearances in the dharmadhatu. Although the result is attained by diligently dissolving the karmic winds into the central channel, compared to this, it is an extremely difficult path. Taming the karmic winds is like tormenting a venomous snake, it shakes and flutters, becoming extremely unruly. Therefore, this path, without error or deviation, is profound. Especially the sphere of awareness and
Chinese
无有错谬的，自生任运光明显现，若依仗现证明灯之道，要点把握便能成就究竟密宗。此乃胜者持明传承的，意之河流无垢光芒的，汇集于心海之甚深口诀，乃是古译大圆满无偏之宗风。如是知晓则彼与他道，不生混杂糅合之纷扰，一切乘之究竟果，须知唯此方为定。如是善说之善根，愿将迷乱于原始自智之，一切有情皆因此金刚藏之，恩德而成就普贤大乐任运。如是亦为土牛年十一月十二日，妙音欢喜金刚所书写，善哉！吉祥！ 顶礼妙吉祥，于无二之境。为欲瑜伽者，宣说修持之要点。当自心自性由自己亲见之时，所有生起之现象，犹如空中之阳焰。因已决断无有取舍，一切皆为空性，故而自造之执着匣子亦随之崩解。心无所系，随意放任，如虚空般自在嬉戏。于取舍之执着，以及苦乐之，念头之刺痛寂灭之状态中，轮回涅槃之法界，无勤显现。任运成就之智慧，自光明显。唉玛，真实义之妙吉祥，本自安住于自身，却为妄念所障蔽。欲见他物，反为虚假之匣子所束缚。当执着之枷锁松开之时，自能亲见本面。土牛年六月三十日。一切吉祥！ 修行要点三要诀之口诀，噶饶心要法。那摩曼殊师利智慧萨埵耶。（藏文：ན་མོ་མཉྫུ་ཤྲཱི་ཛྙཱ་ན་ས་ཏྭ་ཡ།，梵文天城体：नमः मञ्जुश्रीज्ञानसत्त्वाय，梵文罗马拟音：namaḥ mañjuśrījñānasattvāya，汉语字面意思：顶礼文殊师利智慧萨埵） 此无有实有之觉性，由于自现显现方式无有任何阻碍，故而一切显有皆于自心显现。若知实相则无有利益损害取舍，若不知则依于执二之自现，而感受种种苦乐利益损害。是故为了如实确定此义，上师之口诀与自身之经验相符。首先珍重认识自心自性。即使知晓实相，然无始串习之习气
English
Without error, the self-arisen, spontaneously accomplished, luminous appearance, if relying on the path of manifest enlightenment, grasping the key point will lead to the accomplishment of the ultimate secret mantra. This is the lineage of the victorious vidyadharas, the river of intention, the stainless light, the profound and precious instructions gathered in the ocean of the heart, the flawless doctrine of the early translation Great Perfection. Knowing this, then it and other paths, will not give rise to confusion and mixing. The ultimate fruit of all vehicles, know that only this is certain. By the virtue of speaking so well, may all sentient beings who are deluded in the state of primordial self-awareness, through the kindness of this vajra essence, attain Samantabhadra's great bliss, spontaneously accomplished. This was written by Jampal Gyepai Dorje on the twelfth day of the eleventh month of the Earth Ox year. May it be virtuous! Mangalam! Homage to Manjushri in the state of non-duality. For those who desire yoga, I will speak of the one key point of practice. When one's own mind and own nature are seen by oneself, whatever arises is like a mirage in the sky. Because it is decided that there is no acceptance or rejection, everything is emptiness, so the self-made box of clinging also collapses. The mind is unattached, let go as you please, playing freely like the sky in the sky. In the state of pacifying the sting of thoughts of attachment to acceptance and rejection, and of suffering and happiness, the play of samsara and nirvana, the dharmadhatu, shines effortlessly. The wisdom of spontaneous accomplishment, self-luminous and clear. Ema, the Manjushri of the true meaning, originally dwells within oneself, but is obscured by thoughts. Desiring to see other things, one is bound by a false box. When the shackles of clinging are loosened, one can see one's own face. On the thirtieth day of the sixth month of the Earth Ox year. Sarva Mangalam! The instructions on the three key points of practice, the oral instructions of Garab Dorje. Namo Manjushri Jñanasattvaya. (Tibetan: ན་མོ་མཉྫུ་ཤྲཱི་ཛྙཱ་ན་ས་ཏྭ་ཡ།, Sanskrit Devanagari: नमः मञ्जुश्रीज्ञानसत्त्वाय, Sanskrit Romanization: namaḥ mañjuśrījñānasattvāya, Chinese literal meaning: Homage to Manjushri Jñanasattva) This awareness without inherent existence, because the way self-appearance manifests is unobstructed, therefore all phenomena appear in one's own mind. If one knows the true nature, there is no benefit, harm, acceptance or rejection. If one does not know, one relies on the self-appearance of grasping at duality, and experiences various kinds of suffering, happiness, benefit and harm. Therefore, in order to truly establish this meaning, the guru's instructions are in accordance with one's own experience. First of all, cherish recognizing one's own mind and own nature. Even if one knows the true nature, the habits of beginningless familiarity