English
May also the six wings be perfected. This method is taught to the meaningful wisdom. Because of having this focused instruction, one acts in the manner of holding wisdom in hand. Therefore, this statement is endowed with the greatest meaning. Therefore, its merit is without defilement. Always spreading the light of wisdom, when touching the hearts of precious mothers, may they see the beautiful face of the self-born Victorious One. Thus, with the power arising from much hearing, this is a brief record of the essential secrets that one has slightly realized oneself, made by Bande Lodro Drime, may it be auspicious! The ripening of karma is inevitable. One must cultivate renunciation and the mind of enlightenment. Meditate on the great Vajra Mandala of self-existing spontaneous accomplishment. Meditate on the Great Perfection of the supreme vehicle, clear light. The eternally unborn Dharma is the Thus-Gone One. Other than that, there is no other object of focus. Without rejection or acceptance, the nature of effortless freedom. Meditate on the sharp self-born wisdom Manjushri. Appearance-emptiness, the illusory net, is the Body Vajra. Clarity-emptiness, unattached play, is the Speech Vajra. Awareness-emptiness, transparent continuity, is the Mind Vajra. From the Vajra Mandala that is primordially inseparable, all the phenomena of cyclic existence and nirvana, do not pass away, do not cease, and do not decay. Continuously kindle the great fire of mindfulness. The firewood of the six objects will surely be burned. The hearts of the Victorious Ones, free from dust and utterly pure, are enthroned in the kingdom of the Dharmakaya in an instant. Those who rely on this supreme path of the Victorious Ones are the sons of noble lineage, born from the heart of Manjushri. This is the meaning of the Great Perfection Original Purity taught by Manjushri to Je Tsongkhapa, bursting forth like the essence of the heart, Ati! The key point of union and completion is that the natural sound of Nge Sang abides. Namo Guru Vajra Dharaya (Tibetan, Sanskrit Devanagari: नमो गुरु वज्र धाराय, Sanskrit Romanization: Namo guru vajra dhāraya, Literal Chinese meaning: Homage to the Guru Vajradhara). From the primordial Vajra Body itself, all that appears and exists, stable and moving, does not pass away, does not cease, and although it does not waver, due to the conceptual thoughts of the karmic winds, The illusory appearance of cyclic existence does not cease. In order to reverse it to the ground, the ultimate of the path is the Great Seal. One should meditate on Vajra Yoga. With the three immovable aspects, fix the gaze on the center of the sky. By gathering the mind that mixes the senses and objects, in the central
Chinese
融入十相的徵兆，煙等顯現。 這是各別收攝的瑜伽。 緣於彼空色，知自顯為空之色。 安住穩固的尋思與，樂受作意的五支。 具足即成就勝觀支。 於自顯空色上，以心穩固之瑜伽。 為勝過動搖之風，以金剛念誦修習道。 於中脈道中執持寶瓶氣，內見空色且，隨欲善巧寶瓶氣。 此乃命勤瑜伽。 由彼串習之力，命即入於不壞明點。 由是生起拙火燃相，由是融化頂門的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཧཾ，Ham，ham，恒。 樂之智慧無間斷。 提取融樂之所緣，或有自然生起者。 明點次第降於寶珠尖端，以不漏束縛之力。 次第引生不變之樂，光明 徵相無量增長，得於風心少分自在。 此乃執持瑜伽，或，執持樂風心。 其後依於手印之緣，成辦殊勝融樂。 於上降四喜之末，下固四喜隨應而受。 屢屢修習，樂與，風心堪能更增勝。 此乃隨念瑜伽。 如是隨念至究竟，由風心自在者。 於空色大手印上，以俱合不漏大樂。 降伏且執持流動搖動之風明點等，降伏且執持於諸輪。 最後於金剛寶珠尖端，繫縛為不移之性。 由十二時分之，一風永斷於中脈。 脈之十分融入中脈，紅白界於彼穩固。 得初地定。 其後剩餘之風界等，屢屢於融樂空色中。 修習，由十二移風之，餘分次第完全止息。 最後於頂髻寶珠尖端，十二分之最後止息。 二萬一千六百之風，不再生起而止息於中脈。 界穩固，諸脈皆融入中脈。 體驗不移之義俱生，此乃
English
The signs of entering the ten aspects are that smoke and so on appear. This is the yoga of individually gathering. Focusing on that empty form, know that self-appearance is an empty form. The five branches of dwelling in stable investigation and joyful bliss. When fully possessed, the branches of meditative absorption are accomplished. On the self-appearing empty form, With the yoga of stabilizing the mind, In order to overcome the moving winds, Practice the path with the Vajra recitation. Hold the vase breath in the central channel path, Seeing the empty form inside, and Become skilled in the vase breath as desired. This is the life-force exertion yoga. From the power of that habituation, The life itself enters the indestructible bindu. From this, the blazing appearance of inner heat arises, and From this, the (藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཧཾ，Ham，ham，Ham melts at the crown of the head. The bliss of wisdom is uninterrupted. The object of extracting melting bliss, May occur naturally or by effort. The bindus descend gradually to the tip of the jewel, With the power of binding without leakage, Gradually draw forth unchanging bliss, radiant light. The signs of immeasurable increase appear. Obtain slight control over wind and mind. This is the holding yoga, or Holding bliss, wind, and mind. Then, relying on the condition of the mudra, Accomplish particularly excellent melting bliss. At the end of experiencing the four joys of ascending and descending, Experience the four joys of stabilizing below as appropriate. By repeatedly practicing, bliss and The ability of wind and mind become increasingly excellent. This is the recollection yoga. Thus, after perfecting recollection, By the one who has mastered wind and mind, On the great mudra of empty form, With the coemergent, non-leaking great bliss, Subduing and holding the moving and shaking winds and bindus, etc., Subduing and holding them in the chakras. Finally, at the tip of the Vajra Jewel, Having bound it into an unmoving nature, Of the twelve junctures of time, One wind is permanently stopped in the central channel. Ten parts of the channels dissolve into the central channel, The red and white elements stabilize there. The first ground of meditative stabilization is obtained. Then, the remaining wind elements, etc., Again and again, in the state of melting bliss and empty form, By practicing, of the twelve moving winds, The other parts gradually cease completely, Finally, at the tip of the crown jewel, The last of the twelve parts ceases. The twenty-one thousand six hundred winds, No longer arise and cease in the central channel. The elements stabilize, all the channels dissolve into the central channel. Experiencing the coemergent meaning of immovability, this is
Chinese
真实现见之，大乘持明心菩萨。尔后所有禅修道，以内地迅速行进，双运大乐智慧身，证得究竟之佛陀。如是具道瑜伽士，范例与意义俱生者，以方便于自显现者，无上不变之安乐与，诸相圆满之空性即，双运意义之俱生也。如镜中影像般显现，离一与异等等之，后得分别何须要？火若已现前者，何须以烟证有火？不具传承之口诀，且离经验之论理者，以密咒乘之大方便，对于定解之智慧之，现量境地不熟悉，却说需要中观理证。指端收摄舍弃作意门，虽是引导光明之殊胜，然彼因由谁亦未曾示，以中观所缘而修等。此派之下乘有宗者，观修生起次第所摄等，以串习引导圆满次第故，虽以圆满次第名安立，然此道之圆满次第具，特征之分亦未曾至故。以片面之见解入歧途，与掺杂之臆造诸分别，莫说实修即便听闻也，亦需捂耳乃是搅乱，大乘之魔之眷属也。于此生起惊奇之心乃，如获胜妙食已复，寻劣食如是宣说也。诸佛所加持以及，随行诸佛子之后者，具相殊胜诸弟子等，珍重受持我此语。一切有勤之乘中，于内无有比此更深者，对此若得定解时，无勤大圆满之，见解之义生起定解。于自生智慧身之中，究竟成办定无疑。麦彭巴（མི་ཕམ་པ།）所说。为生起不分别之智慧故，虽有以智慧分析而生起空性之理解之中观宗等，然若生起各别自证不分别之智慧，则何须分析？故于不分别掺杂分别念，乃是魔之业。
English
The truth is directly seen, a Mahayana Vidyadhara Bodhisattva. Then all the paths of meditation, quickly proceed through the inner ground, the union of bliss and great wisdom body, attains the definitive Buddha. Such a yogi who possesses the path, the co-emergent of example and meaning, who manifests himself through skillful means, the supreme unchanging bliss and, the emptiness endowed with all aspects, is the co-emergent of the meaning of union. Like an image in a mirror, it is manifest, what need is there for subsequent inference and analysis, such as being separate from one and many? When fire is already manifest, what is the point of proving the existence of fire with smoke? Those who do not possess the lineage's oral instructions, and are devoid of experience, with the great skillful means of the secret mantra vehicle, are unfamiliar with the direct perception of the wisdom of definitive understanding, but say that Madhyamika reasoning is necessary. Although the door of abandoning conceptualization by gathering the fingertips is the supreme way to guide luminosity, no one has ever shown its cause, such as meditating with the object of Madhyamika. Those of the lower vehicles of this school, such as the generation stage included in visualization and meditation, in order to guide the completion stage through familiarity, although they establish the name of the completion stage, the completion stage of this path, with its characteristics, has never reached any aspect. Taking a wrong turn with a one-sided view, and various fabricated discriminations, let alone practicing them, even hearing them, one must cover one's ears, it is the retinue of the demon who disturbs the Great Vehicle. To have a surprising mind about this is like finding excellent food and then seeking inferior food, as it is said. Those who are blessed by the Buddhas and follow the Buddhas' sons, the excellent disciples with qualities, cherish and hold my words. Among all the vehicles with effort, there is nothing deeper than this, if you gain certainty about this, certainty will arise in the meaning of the view of effortless Great Perfection. In the self-born wisdom body, there is no doubt that you will ultimately accomplish it. Said by Mipham. In order to generate non-conceptual wisdom, although there are Madhyamika schools and others that generate an understanding of emptiness by analyzing with wisdom, if the self-aware non-conceptual wisdom arises, then what need is there for analysis? Therefore, to mix conceptualization with non-conceptualization is the work of a demon.