Chinese
仍然继续转变。那清澈且稳固达到极致，对于众生的一切分别念，具有相应数量的对治之事业，（295）由那对治，将所应断之物摄为己用，任运成就之事业便会产生。对此，虽然乘的差别各不相同，但在此，所应断之物本身转变为对治，所以，任运成就无有偏颇。那本身也被称为“无有方便”。果的程度是超越思维的俱生双运三身自然显现。那达到究竟的程度是任运成就无有偏颇自然显现。像那样不散乱地修习，能消除自己的障碍，是二取吗？是无我的障碍吗？是魔二取吗？是实执。那二取或无我本身，通过串习而消除。身心的痛苦，也确定为自心，在无有清浊阻碍中，显现为双运，与自性无生法身无别。病病病空，大手印。痛苦时，心灰意冷时，烦乱时，烦乱空，（296）大手印等等，因此在自身上放松，在无有破立中消除障碍。还有，烦恼和分别念生起时，也不作破立，安住在本然状态。对此，上等根器者，自生自解脱，如哺乳期的母子相遇。中等根器者，通过放松在自身解脱，如蛇的结。下等根器者，通过施加对治而解脱，如认识花绳。那些被称为观为大智慧。而且，力量也由此产生，不需要进行力量的提取等。如果提取力量，有两种：上师和众生，通过修习对上师的虔诚和对众生无量的慈悲而提取力量。那也是，当自心证悟为法身时，对那宣说者的上师，虔诚也会自然而然地生起，即使是造作的，也需要修习，品尝那滋味，在那上面放松，安住在自然状态，在光彩夺目的虔诚中，自性、上师、虔诚三者无别的虔诚大手印生起。那被称为自心显现为上师。那发生时，显现如经书，如对色法的显空进行辨别等。第二是，当自心证悟为法身时，对未证悟的众生，慈悲也会自然而然地生起
English
It still continues to transform. That which is clear and stable, reaching the ultimate, for all the conceptualizations of sentient beings, has as many corresponding remedies as there are activities, (295) and from that remedy, the activities of spontaneously accomplishing the subjugation of what should be abandoned will arise. Although the distinctions of vehicles are different in this regard, here, what should be abandoned itself transforms into a remedy, so spontaneous accomplishment is without bias. That itself is also called "without means." The measure of the result is the spontaneously arising coemergent union of the three bodies beyond mind. The measure of that reaching the ultimate is the spontaneously arising, unbiased spontaneous accomplishment of activity. Meditating in such a non-distracted way eliminates one's own obstacles, is it dualistic grasping? Is it the obstacle of selflessness? Is it the grasping of the two demons? It is self-grasping. That dualistic grasping or selflessness itself is eliminated through familiarization. The suffering of body and mind is also determined to be one's own mind, and in the absence of clarity and obstruction, it arises as coemergent union, inseparable from the nature, unborn dharmakaya. Sickness, sickness, sickness, emptiness, mahamudra. When suffering, when disheartened, when agitated, agitation, emptiness, (296) mahamudra, etc., therefore, by relaxing on oneself, obstacles are eliminated without affirmation or negation. Furthermore, even when afflictions and conceptualizations arise, do not engage in affirmation or negation, but rest in the natural state. For that, the superior faculty is self-arising and self-liberating, like a nursing mother meeting her child. The intermediate faculty is liberated in its own place by relaxing, like the knot of a snake. The inferior faculty is liberated by applying a remedy, like recognizing a variegated rope. Those are called viewing as great wisdom. Moreover, strength will also arise from that itself, there is no need to extract strength, etc. If extracting strength, there are two: the guru and sentient beings, extracting strength through cultivating immeasurable devotion and compassion for the guru and sentient beings. That is also, when one's own mind is realized as dharmakaya, devotion to the guru who teaches that will naturally arise, and even if it is fabricated, it needs to be cultivated, tasting that flavor, relaxing on that, and abiding in the natural state, in the radiant devotion, the devotion mahamudra arises in which the nature, guru, and devotion are inseparable. That is called one's own mind arising as the guru. When that happens, appearances arise as scriptures, such as distinguishing the appearance and emptiness of form, etc. The second is, when one's own mind is realized as dharmakaya, compassion for sentient beings who have not realized that will naturally arise.
Chinese
而且，即使在人为的造作中修习，想到这些众生，本来是佛，却因为不证悟而在轮回中漂泊，真是可怜啊！对不证悟的逆反修习慈悲，当生起无法忍受的强烈慈悲时，像先前一样，安住在三轮无别的慈悲大手印中。这样，修习空性和慈悲双运是无过失的，如果偏向一方就是歧途。此外，在自然安住的三种状态中，稍微控制微细的风息，以及在神像显现而自性空的状态中控制，以及在神像大手印的状态中控制，就能生起经论中所说的断除分别念和无明等等功德。后行的标准是，从法身无生中，慈悲无间断地自然显现。稳固的标准是，从空性和慈悲无别中不动摇。总之，依靠自性安住的三种状态，当心性法身自然显现时，对无所缘的明朗觉性生起决断的定解，这本身就是加行、正行和后行。从四种过失中自然解脱，并且是见、修、行、果，遣除障碍、增益功德，以及三学、六度、方便智慧、七清净和食物瑜伽等等后行的(299)所有瑜伽都包含于此，所以是唯一人的唯一法，是唯一法能成办一切。本来就是自性清净，远离戏论。在无二大乐的幻化舞中嬉戏。与虚空同等，利益众生直至轮回的尽头。顶礼三身无别的上师莲足。后行结束。这样，将加行、正行、后行三者的所有结合，都将善根回向于无上的菩提。汇集于极其深奥的经续中，并且即使对这些都清晰而稳固，但没有饮用上师口中的甘露的众生，名字也没有听说过，圣者的名号也难以称说。这是法主上师赐予我的。除了先前和之后所说的纯粹甘露外，没有掺杂我(300)的思辨毒水。这是因为自己忘记了意义，害怕敌人而吝啬地写下的。愿由此产生的善根使一切众生，在一生中
English
Moreover, even when meditating on contrived practices, thinking of these beings who are inherently Buddhas but wander in samsara due to not realizing it, it is truly pitiable! Cultivate compassion for the reversal of non-realization, and when unbearable intense compassion arises, abide as before in the indivisible three-circle compassion Mahamudra. Thus, practicing the union of emptiness and compassion is without fault; deviating to one side is a wrong path. Furthermore, within the naturally abiding three states, slightly controlling the subtle winds, and controlling within the state of the deity's form appearing but being without inherent existence, and controlling within the state of the deity's form as Mahamudra, qualities such as the cessation of conceptual thoughts and ignorance, as explained in the scriptures, will arise. The measure of the subsequent practice is that from the unborn Dharmakaya, compassion arises spontaneously without interruption. The measure of stability is unwavering from the indivisibility of emptiness and compassion. In short, relying on the naturally abiding three states, when the mind's nature, the Dharmakaya, arises spontaneously, the decisive certainty that is clear and unlocalized is itself the preliminary, main practice, and subsequent practice. It is naturally liberated from the four faults, and it is the view, meditation, conduct, and result; dispelling obstacles and enhancing qualities; as well as the three trainings, the six perfections, skillful means and wisdom, the seven purities, and food yoga, etc. All the subsequent (299) yogas are complete in this, so it is the single dharma of a single person, and the single dharma accomplishes everything. From the beginning, it is naturally pure, free from elaboration. Playing in the illusory dance of non-dual great bliss. Equal to space, benefiting beings until the end of samsara. I prostrate at the feet of the Guru, inseparable from the three kayas. End of the subsequent practice. Thus, for all the combinations of the preliminary, main practice, and subsequent practice, may the root of virtue be dedicated to unsurpassed Bodhi. Gathering in the extremely profound sutras and tantras, and even if clear and stable in all of these, beings who have not drunk the nectar from the Guru's mouth have not even heard the name, and the names of the holy ones are difficult to pronounce. This was given to me by the Dharma Lord Guru. Apart from the pure nectar spoken of before and after, there is no mixture of my (300) speculative poisonous water. This was written out of stinginess, fearing enemies, because I myself had forgotten the meaning. May the virtue arising from this cause all beings, in one lifetime,
Chinese
愿速得解脱！芒嘎朗！旭邦！（301）嘎乌玛之阐明在此。（302）恭敬顶礼至尊上师之莲足！大手印自生三之引导时，依循传承之历史，彼等传承由上上者，对下下者作授记，本尊作加持，对所有空行护法如人一般吩咐，如仆一般役使，是佛陀之传承，觉悟者与成就者之，人与人之间未混入犬只（303）之传承云。关于引导弟子之方式多种多样，大手印口诀极不住留无有错乱，依循无上秘密者，大婆罗门，如道修心要之次第引导，或依循密集金刚，如圣者师徒之道的次第引导，或依循时轮金刚（304），如六支瑜伽之次第引导，或依循根本续第二品，毗瓦巴如道果和合引导，或依循胜乐阿那巴，如当巴仁波切，如无垢智道引导等，引导方式不可思议，然于此依循智慧海续，宝海续，功德海续，三种海续，金刚持云。因名为嘎乌玛，上师香巴，将如黄金般之诀窍，放入尼泊尔嘎乌心形之物中，以甚深之义与身不离，圆寂之时亦从此物中取出，故名嘎乌玛，其他诀窍亦多（305）然此法似需总名一般云。弟子总的来说，获得彩粉坛城之圆满灌顶，此后以此之加持成熟噶举派，于彼之暖热未消散时，方可修持此传承，若未事先进行圆满坛城，则不得开启此法之法门云。皈依等，于每次禅修之前亦应行之。
English
May [all beings] quickly be liberated! Mangalam! Shubham! (301) The explanation of the Gau Ma resides herein. (302) I respectfully prostrate to the feet of the venerable Guru! In the context of the instructions on the three self-arisen aspects of Mahamudra, following the history of the lineage, those lineages are prophesied by the higher and higher ones to the lower and lower ones, blessed by the Yidam, and all the Dakinis and Dharma Protectors are commanded like humans and employed like servants. It is said to be a lineage of Buddhas, realized beings, and accomplished ones, without dogs entering between people (303). It is said that there are many different ways to guide disciples. Following the Great Seal oral transmission, which is extremely non-abiding and without confusion, the supreme secrets, the great Brahmin guides according to the order of the essential points of the path and practice, or following the Guhyasamaja, guides according to the order of the path of the noble teacher and disciples, or following the Kalachakra (304), guides according to the order of the six-branch yoga, or following the second chapter of the Root Tantra, Birwapa guides like the path with its fruit, or following the Blissful Ananda, like Dampa Rinpoche, guides like the path of immaculate wisdom, etc. Although the methods of guidance are inconceivable, here, following the Wisdom Ocean Tantra, the Jewel Ocean Tantra, the Merit Ocean Tantra, the three Ocean Tantras, Vajradhara says. Because it is called Gau Ma, Guru Shangpa put the instructions that are like gold into a Nepalese Gau heart-shaped object, and with profound meaning, he did not separate it from his body. When he passed away, it was taken out from it, so it is called Gau Ma. Although there are many other instructions (305), it is said that this Dharma seems to need a general name. Generally speaking, disciples receive the complete empowerment of the colored powder mandala, and after this, with this blessing, the Kagyu lineage is ripened. When its warmth has not yet dissipated, then this lineage can be practiced. If the complete mandala has not been done beforehand, then the Dharma gate of this command should not be opened. Taking refuge, etc., should also be done before each meditation session.
Chinese
并且，不会被生灵和非人的加害所侵扰。如是说，就不会有障碍产生。生起菩提心，就会转为大乘道。所谓的“自己的身体”，在此处必须观想无上瑜伽的本尊。对此，即使观想广大的坛城也没有冲突，而且很好。（306）但在此主要进行无相圆满次第，所以观想勇士单尊或俱生智之类。而且，要观想显明，不是仅仅作为基础或所依，要忆念清净，坚定我慢，观想清晰明亮。上师的心间放出光芒，迎请根本传承的上师、本尊、护法等，依次融入身体的上中下三处也没有冲突。所谓的“损害者”，意思是心中不会产生障碍，心中想着地基主就不会产生精液逆流。所谓的“心的中央”，象征着不散乱，一心一意。如果心散乱，就不会有加持。入行论中说：念诵和苦行等，长久时间里努力去做，如果心被其他事物所扰乱，那么所做的一切就像无意义的知识一样。 （307）即使并非完全没有意义，也是指意义很小。慈悲白莲经中说：如果以伴随烦恼的心来修持，就像星星一样，也无法产生果实。如是说，不散乱非常重要。法主的开示说：按照这个体系，通常用三个根本词来祈祷。除此之外，由于加持和启发智慧非常重要，所以祈祷时，不一定要拘泥于词语和旋律。有些人说“我的”和“他的”，从而产生贪嗔，这是不理解。祈祷是为了从轮回中解脱，而不是为了区分“我的”和“你的”而积累贪嗔之业。从上师的身体发出光芒，净化罪障，观想外在的本尊，内在空性，或者（308）观想明点，具有安乐的自性，大小如芥子，充满全身。如果震动，就产生安乐，二者任选其一。而且，这是增长精华，显现光明的特殊方法，所以要做后者。在未获得灌顶之前，观想为光芒，获得灌顶之后，观想为明点，这是仪轨。