English
Afterwards, it was done. At that time, various methods of guidance appeared. In order to dispel the doubts of the faithful, the key to the essential points without error was written down. May the dakinis of the three places forgive. The key to the six dharmas, the Vajra verses, as spoken by the dakini Niguma. I, the yogi Khyunpo, have written it down. Finished. The three of base, path, and fruit are: (536) Four empowerments, four perfections. The path is the union of generation and completion stages. The fruit is the three bodies of great bliss. Activity is spontaneously accomplished, impartial, and naturally arising. The six key points are: The key point of skillful means and diligent path. The key point of the illusory body of great bliss. The key point of dream desire. The key point of clear light devotion. The key point of transference of consciousness, single-pointed focus. The key point of bardo weariness. The six obstacles are: Warmth in the skillful means path. Attachment to the illusory body. Distraction in dreams. Dullness in clear light. Laziness in the transference of consciousness of the six dharmas. In the bardo, clinging to reality, straying into the two errors. Devotion. View, meditation, conduct, and result are: The view is various kinds of conceptual thoughts. Separated from the extreme of non-existence and ordinariness. Meditation is clear emptiness, without grasping. (537) Conduct is spontaneously liberated from acceptance and rejection. The result is the spontaneous arising of the three bodies. Activity is impartial and spontaneously accomplished. Again, the three of base, path, and fruit are: Blessing is the base of empowerment. Tummo is the enhancement of the path. The control of dreams. Clear light is the arising of the fruit. The three bodies of base, path, and fruit are: The base three bodies self-abide. The path three bodies take to the path. The fruit three bodies manifest. Activity is spontaneously accomplished and impartial. The dakini spoke from the sky of the sandalwood forest, finished. Vajradhara spoke to Niguma. She spoke to Khyunpo the yogi. He spoke to Rmoglcogpa. He spoke to Skyergangpa. He spoke to Sangye Tonpa. He spoke to Shangton. He spoke to Yontan Gyatso. He spoke to Jampa Pal. He spoke to Lodro Palwa. (538) He spoke to Kunga Palsang. He spoke to the root lama, the wise and accomplished Konchok Lekpa. He spoke to me. Homage to Guru (藏文：གུ་རུ།，梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思：上师). The fifteen special instructions of the Indian dakinis are: Preliminary purification of emptiness. Skillful means, bliss, warmth, self-igniting. Illusion Niguma Sukhasiddhi. Hidden yoga. Of Rahula and those of Vajrasana. Body, attachment, hatred, self-liberation. Dream confusion, self-purification. Special six realms of samsara.
Chinese
迁识四种智慧，无谬窍诀三种，清净显现本自现，境相所想皆明见，光明愚昧自解脱，迁识无需修即佛，中阴圆满报身，世俗幻化梦境，还灭二者之，胜义无有利益，亦得成就。(539) 无有损害，利他化身自显现。于何处应调伏即于彼处行利他之事。自续垢染衰损亦得清净，此乃空性之体性。乐暖自性空性之烦恼，与誓言。供品身赎身被诅咒，阴影等等一切，显现为空性，显现为光明，光明显现。此乃方便道之体性。显现然自性不成立，此乃幻化之体性。二取迷乱真幻身光明生之，无有安乐之显现，此乃种种之，显现。此乃梦境之体性，日间与夜间。彼已摄持梦境故，是。 (540) 具足清净三者，舍弃不净。此乃轮回之体性。幻化梦境光明融合。日间与夜间中阴三者，日间与夜间中阴三者之显现为所依。日间。与二者。此乃融合迁识之体性。上师本尊幻化身三者，无有分离而持于道。显空乐空无别胜妙。此乃本尊之体性。随所想净土如是，无有分别，具足无所不知之智慧。见。以上中下三品于日间与夜间。观点诸多错谬。此乃境相之体性。明空无执大乐。此乃光明之体性。(541) 临终忆念现证佛果。此乃迁识之体性。显空离执大乐，纵作滔天大罪，亦能。之。亦能。中。身。此乃报身之体性。无有分别且远离一切垢染。显现种种然自性无有。此乃世俗之体性。利害取舍不成立。还灭之世俗二者。此乃胜义之体性。随所调伏利他任运成。此乃化身之体性。胜义谛即是佛陀之
English
Four wisdoms of transference of consciousness, three infallible essential instructions, pure appearance, deity body self-arisen, whatever is thought of in the realm appearance is clearly seen, luminosity, ignorance self-liberated, transference of consciousness, without meditation, Buddhahood, intermediate state, enjoyment, complete body, conventional, illusion, dream. Of the two, return and cessation, ultimate meaning, no benefit, also accomplished. (539) No harm, the form body for the benefit of others self-arisen. To tame whatever arises, to benefit others wherever it is appropriate. The defilements and impairments of one's own mind stream are also purified, this is the nature of emptiness. The afflictions of bliss, warmth, self-nature, emptiness, and vows. Offerings, body ransom, curses, shadows, etc., all appear as emptiness, appear as clarity, clear appearance. This is the nature of the path of means. Appearances exist, but their self-nature is not established. This is the nature of illusion. The two confusions, the true illusory body, the birth of luminosity, without the appearance of happiness, this is various, appearance. This is the nature of dreams, day and night. Because it has grasped the dream, it is. (540) Possessing three purities, abandoning impurity. This is the nature of samsara. Illusion, dream, luminosity combined. Day and night, the three intermediate states, the appearance of the three intermediate states of day and night is the basis. Daytime. And the two. This is the nature of blending and transference. Guru, yidam, and illusory body, the three, inseparable, carried on the path. Appearance-emptiness, bliss-emptiness, inseparable, supreme. This is the nature of the deity body. Whatever is thought of, the pure land is as it is, inseparable, possessing the wisdom of knowing everything. See. The superior, middling, and inferior faculties, day and night. Many mistaken views. This is the nature of the realm appearance. Clear emptiness, non-grasping, great bliss. This is the nature of luminosity. (541) At the time of death, remembering, manifest enlightenment. This is the nature of transference. Appearance-emptiness, detachment, great bliss, even if one has committed great sins, also can. Of. Also can. Middle. Body. This is the nature of the enjoyment body. Inseparable and free from all defilements. Various appearances, but no self-nature. This is the nature of the conventional. Benefit and harm, abandonment and attainment are not established. The two conventional truths of return and cessation. This is the nature of the ultimate meaning. Spontaneously accomplishing the benefit of others by taming whatever is appropriate. This is the nature of the emanation body. The ultimate truth is that of the Buddha.
Chinese
不是色身，不是道，不是果。过去、现在、未来的诸佛没有见过，不见，不会见。没有证悟，不证悟，是不会证悟的境界。(542)名为第十五殊胜。是我琼波瑜伽士的法。 ༈ 顶礼 गुरु (藏文，梵文天城体，guru，上师)。除了胜义谛之外的十四法，每一个都以六法殊胜。也就是首先这六法是广、略、中的共同之处。不仅如此，无论闻、思、修哪一个，都必须不离这六法。如果没有发起无上菩提心，就不能进入大乘，所以无论做什么都要为利益众生而做。如果没有将身体观为本尊，身体就不会超越凡庸，也无法成就圆满报身，所以要将身体观为本尊。如果没有祈请上师，就不会得到加持，而大乘密咒的加持尤为殊胜(543)，所以无论身处何地，都不要与上师的显现分离。如果没有修习大手印，就无法成佛，所以要证悟显现和存在自解脱。如果没有修习随喜，善根的庄稼就会被嫉妒的冰雹摧毁，所以要修习随喜自己和他人的一切善根。如果没有回向善根，善根就不会增长而会耗尽，所以要以无缘大悲为利益众生而回向。名为幻身六合，是我琼波瑜伽士的法。ཨིྠྀ།། (544)(545)尼古六法的引导。 (546)奈古六法的引导是：首先皈依发心，在头顶的莲花月轮上观想上师。上师仁波切，请息灭我的疾病和邪魔༴，请清净罪障༴，请在相续中生起殊胜的禅定༴。在自己的头内，在白色自生法源的上方，从白色ཨ་ (藏文，梵文天城体，अ，a，阿)字中生出甘露，充满身体，罪障习气(547)以烟雾的形式向外净化，身体变得像水晶球一样。对于热性疾病，用清凉寒冷的红色甘露来净化。对于风，用红黄色、冷热平衡的甘露来净化。对于邪魔，用沸腾的开水来净化。征兆会在真实和梦境中显现。拙火的前行是火的空轮。身体要做成六界火炉，并观想为金刚瑜伽母。
English
It is not the physical body, not the path, not the fruit. The Buddhas of the past, present, and future have not seen, do not see, and will not see it. There is no realization, no non-realization, it is a state that cannot be realized. (542) Called the fifteenth excellence. This is the teaching of me, Khyunpo the Yogi. ༈ Namo Guru (藏文，梵文天城体，guru，guru，Homage to the Guru). Each of the fourteen dharmas other than the ultimate truth is distinguished by six dharmas. That is, these first six dharmas are common to all three: extensive, concise, and intermediate. Moreover, for any of the three: hearing, contemplation, and meditation, it is necessary to have something that is inseparable from these six dharmas. If one does not generate the supreme bodhicitta, one will not enter the Great Vehicle, so whatever one does, one should do for the benefit of sentient beings. If one does not generate the body as a deity, the body will not transcend the ordinary, and one will not achieve the complete enjoyment body, so one should generate the body as a yidam. If one does not pray to the lama, blessings will not arise, and the blessings of the Great Vehicle Secret Mantra are particularly excellent (543), so no matter where one is, one should not be separated from the appearance of the lama. If one does not meditate on the Great Seal, one will not attain Buddhahood, so one should realize that appearances and existence are self-liberated. If one does not practice rejoicing, the harvest of merit will be destroyed by the hailstorm of jealousy, so one should practice rejoicing in all the roots of virtue of oneself and others. If one does not dedicate the roots of virtue, they will not increase and will be exhausted, so one should dedicate them for the benefit of sentient beings with impartial great compassion. Called the Illusory Body Six Unions, this is the teaching of me, Khyunpo the Yogi. ཨིྠྀ།། (544)(545) The instructions of Niguma's Six Dharmas. (546) The instructions of Naigu's Six Dharmas are: First, go for refuge and generate bodhicitta, and visualize the lama on the lotus moon disc on the crown of the head. Lama Rinpoche, please pacify my illnesses and evil spirits, please purify my sins and obscurations, please generate special samadhi in my mindstream. Inside my head, above the white self-arisen dharma source, nectar arises from the white ཨ་ (藏文，梵文天城体，अ，a，a) syllable, filling the body, and sins and habitual tendencies (547) are purified outwards in the form of smoke, and the body becomes like a crystal ball. For feverish diseases, purify with cool, cold, and red nectar. For wind, purify with reddish-yellow, balanced hot and cold nectar. For evil spirits, purify with boiling hot water. Signs will appear in reality and in dreams. The preliminary practice of tummo is the empty wheel of fire. The body should be made into a six-hearth furnace, and visualize oneself as Vajrayogini.