English
The body is well-positioned in its natural state. Generate Bodhicitta. Visualize the body as the Yidam. (789) After supplicating the root guru at the crown of the head with intense devotion, relax the twenty-four channels of the body. Abide in a state of effortlessness, which is the natural state of the body. Without any effort of opening or closing the mouth, and speech free from verbal expression, is the natural state of speech. The manner of looking with the eyes is free from the conceptual thought of wanting to meditate, and without even generating the thought of 'I am going to practice the preliminary practices,' but rather being dazed, bewildered, and spaced out, is the natural state of mind. Remaining in such a state, dazed like a god who has become addicted, is the measure of the first preliminary practice, and is also called ordinary consciousness. It is also called the first mind, which arises in all sentient beings during times of interruption, rest, and so on. Because it is not recognized, one wanders in samsara, it is said. (790) I should recognize it at all times. Whether eating food or holding a mala in my hand, or whatever arises, remain in that dazed state like an elephant. Likewise, whether looking to the left, right, or at the sky, or at anything near or far, at first, like the blinking of an eye, vanish into the clear, empty, ungrasping state. And thinking, 'My preliminary practice has naturally arisen,' recognize it and remain in that dazed state. Moreover, even in that very state of being dazed and bewildered, while walking, and when the pulse beats fast or slow, even if surrounded by mothers and sisters, be free from fear and shyness. Whether sleeping, standing, sitting, or during any of the four activities, remain unscattered in the state of clear, empty, ungrasping. (791) As it says in the Compendium Sutra: 'Walking, standing, sleeping, and sitting, be fully endowed with mindfulness. Looking at the distance of the yoke, the mind is not confused while walking.' In short, whether speaking, reciting sutras, reciting mantras, listening to or explaining Dharma, at all times, remain unmoving from that dazed state of clear, empty, ungrasping. When such preliminary practices are stable, offer torma tsok and a golden mandala. And because you have the introduction and instructions of the thief, generate confidence. Niguma emphasizes the preliminary practices, Maitripa emphasizes the main practice, and Sukhasiddhi emphasizes the subsequent practice. Second, the main practice should be free from the four faults.
Chinese
唉！心性空性与法身无有分离，（792）却因过于亲近反而不见的过失而流转轮回。大手印自生，却无法从任何方面用比喻来象征，因过于深奥而无法认识。无论何时安住于自性，它都会显现，却因过于容易而不相信，产生怀疑，并且远离了无散乱的修持。光明空性安乐的三身自生，却因过于美好而无法容纳于心中。因未生起定解，便因远离了决断的证悟的过失而流转轮回。第三，在安住于自生显现之时，由于在颜色和形状等方面一无所成，所以是法身自生究竟。智慧是法界智。空性显现为多种多样，所以是化身自生。智慧如明镜。中间（793）的安乐是报身自生究竟。智慧是各别自证智。这三者自性不可分割，是大乐之果，四身自生究竟。智慧是平等性智。四身事业任运成就，所以是成所作智。在那之中，无分别的部分是如所有智。不分别显现为多种多样，是尽所有智。因不可分割，所以称为界与智慧二无别。诀窍是，对这些生起决断的定解，并在光明空性无执的境界中愣住。即使猛烈祈祷，心也要在光明空性无执的境界中愣住。即使在人群中行走，在行走（794）坐卧时，也要以虔诚的敬信心怀渴望地愣住。对于慈悲，也要在那样的境界中，观想轮回和涅槃的一切都是空性且无我的，却因执着于我和我所而流转轮回，真是可怜啊，并愣住。将本尊的智慧与气结合，一切分别念都会止息。将庸常的智慧与气结合，证悟会如上弦月般增长。将双运的智慧与气结合，年月会使佛陀现前。善哉！顶礼上师。后续之法，对任何显现都要认识，生起决断的定解，依止无散乱的河流，努力于四无量心，如上弦月般增长，年月会到达终点。
English
Alas! Although the empty nature of mind is inseparable from the Dharmakaya, (792) one wanders in samsara due to the fault of not seeing it because it is too close. Although the Mahamudra arises spontaneously, it cannot be symbolized by any example from any direction, and it is not recognized because it is too profound. Whenever one abides in its natural state, it arises, but because it is too easy, one does not believe it, doubts it, and is separated from undistracted meditation. Although the three Kayas of clarity, emptiness, and bliss arise spontaneously, they cannot be contained in the mind because they are too good. Because definitive knowledge has not arisen, one wanders in samsara due to the fault of being separated from decisive realization. Third, when abiding in spontaneous arising, since nothing is established in terms of color and shape, it is the ultimate Dharmakaya spontaneous arising. Wisdom is the Dharmadhatu wisdom. Emptiness arises in various ways, so it is the Nirmanakaya spontaneous arising. Wisdom is like a mirror. The bliss in between (793) is the Sambhogakaya spontaneous arising ultimate. Wisdom is the discriminating awareness wisdom. These three are inseparable in nature, the result of great bliss, the four Kayas spontaneous arising ultimate. Wisdom is the equality wisdom. The four Kayas' activities are spontaneously accomplished, so it is the accomplishing activity wisdom. Within that, the non-conceptual aspect is the "as it is" wisdom. The non-conceptual appearing in various ways is the "as many as there are" wisdom. Because it is inseparable, it is called the indivisibility of realm and wisdom. The key point is to generate decisive conviction in these and remain stunned in the state of clear emptiness without grasping. Even while making fervent prayers, the mind should remain stunned in the state of clear emptiness without grasping. Even when walking among people, and while walking (794) sitting, and lying down, remain stunned with fervent devotion and longing. Regarding compassion, also from that state, contemplate that all of samsara and nirvana are empty and without self, but because of clinging to "I" and "mine," one wanders in samsara, how pitiful, and remain stunned. Mix the wisdom of the deity with the breath, and all thoughts will cease. Mix ordinary awareness with the breath, and realization will increase like the waxing moon. Mix the wisdom of union with the breath, and years and months will bring enlightenment to manifestation. Virtuous! Homage to the Guru. In the subsequent practice, recognize whatever arises, generate decisive conviction, rely on the river of non-distraction, strive for the four immeasurables, increase like the waxing moon, and years and months will reach the end.
Chinese
是也。当舍弃对誓言的二心。（795）将明空本尊与气结合，平凡分别念将会止息。将平凡意识与气结合，体验如上弦月般增长。将光明本尊与气结合，究竟果位将会显现。对于前行、正行、后行等，前行的量及其稳固的程度，以及正行的量及其稳固的程度，以及后行的量，及其稳固的程度，当从上师处请教。日间、夜间、中阴的光明母子，视为三身无别自生大光明。显宗密续中皆有阐述然隐没自性，因此依靠上师的恩德而证悟。远离心中不作意、希冀、疑虑的一切，向平凡意识您顶礼！七代（796）中王室血统的封印，以金刚之印封印，萨玛雅。大印圆满。智慧空行母，对其以恭敬心献上五百金币后请教。由译师格隆达玛洛珠翻译，我琼波瑜伽士修行体验之。ཨྀིྠཿ ༄ 口耳传承 完毕。顶礼 गुरु（梵文天城体：गुरु，梵文罗马音：guru，汉语字面意思： गुरु）。 首先是，自身明观为本尊的状态中，摄持气，本尊和咒语的开展和收摄，是生起次第和结合气，一切分别念将会止息。第二是，身心安住于自然状态，不改造心，将平凡意识的光明与气结合，显现和心识无别，明亮且无分别，这是大印与气结合，证悟如（797）上弦月般增长。第三是，从明亮且无分别的本尊大印状态中摄持气，外境显现空乐双运，身体乐空双运，心识明空双运而显现，不从那上面散乱而修持，这是极双运与气结合。由此一个月极，三个月一般，六个月差，差的差为七个月，七个月不成佛不可能。秘密真言现量道，诶玛空行母命根，没有这个劳累无意义，譬如水纹中的酥油。ཨྀིྠཿ 前行的量，不改造的平凡意识自生，其稳固的量是不被身语的行为所夺走。正行的
English
It is so. One should abandon duality in vows. (795) Mix the clear-empty deity with the wind. Ordinary thoughts will cease. Mix ordinary consciousness with the wind. Experience increases like the waxing moon. Mix the clear light deity with the wind. The ultimate result will manifest. For the preliminary, main, and subsequent practices, the measure of the preliminary and its stability, and the measure of the main practice and its stability, and the measure of the subsequent practice, and its stability, ask from the mouth of the holy one. Day and night, the clear light mother and child of the bardo, view as the great self-arisen, indivisible three bodies. Although taught in all sutras and tantras, the nature is hidden. Therefore, realize it through the kindness of the lama. I prostrate to you, ordinary consciousness, free from all non-attention, hope, and doubt. In seven generations (796), the royal lineage's seal, sealed with the vajra seal, samaya. Maha Mudra is complete. The wisdom dakini, to her, with reverence, offered five hundred gold coins and asked. Translated by the translator Glong Darma Lodro, experienced by me, Khyongpo yogi. ཨྀིྠཿ ༄ Oral transmission is complete. Homage to Guru（藏文：གུ་རུ།，梵文天城体：गुरु，梵文罗马音：guru，汉语字面意思：上师）. First, from the state of clearly visualizing one's own body as a deity, hold the breath. The expansion and contraction of the deity and mantra is the generation stage and mixing with the wind. All thoughts will cease. Second, leave the body and mind in their natural state, without altering the mind. Mixing the clear light of ordinary consciousness with the wind, appearances and mind become inseparable, clear and without thought. This is the Great Seal mixing with the wind. Realization increases like (797) the waxing moon. Third, from the state of the clear and thought-free deity Great Seal, hold the breath. The environment appears as emptiness-bliss union. The body appears as bliss-emptiness union. The mind appears as clarity-emptiness union. Without being distracted from that, practice. This is the supreme union mixing with the wind. By this, one month supreme, three months intermediate, six months inferior. The inferior of the inferior is seven months. With seven months, it is impossible not to become a Buddha. This secret mantra manifest path, the life essence of Ema Dakini. Without this, labor is meaningless, like butter in water ripples. ཨྀིྠཿ The measure of the preliminary practice is the self-arisen, unaltered ordinary consciousness. The measure of its stability is not being stolen by the actions of body and speech. The main practice is