English
Ḥūṃ ḥūṃ vaṃ! A ā! I ī! U ū! Ṛ ṝ! Ḷ ḹ! E ai! O au! Aṃ aḥ! Ka kha ga gha nga! Ca cha ja jha ña! Ṭa ṭha ḍa ḍha ṇa! Ta tha da dha na! Pa pha ba bha ma! Ya ra la va! Śa ṣa sa ha kṣa! Vajra guru sukha jñāna siddhi phala hūṃ ā! The recitation of the wind of union: By one hundred and eight, great bliss is accomplished, All dharmas realize the nature of selflessness, Long-life heroes and heroines gather, At the time of death, go to the abode of the sky-goers. Eliminate heart defects and fulfill all wishes, This shows the profound key to the completion stage, By holding the gentle wind and focusing the mind, From the clear sound of Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Vaṃ (藏文，梵文天城体：वम्，梵文罗马拟音：vaṃ，汉语字面意思：邦) in the heart, Light radiates and pervades all phenomena, The appearance is the seed syllable Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and the clarifying syllable, The emptiness becomes the syllable Vaṃ (藏文，梵文天城体：वम्，梵文罗马拟音：vaṃ，汉语字面意思：邦) and the vowel, By proclaiming its own sound, all of saṃsāra and nirvāṇa, The emptiness is sixteen, The joy of skillful means and wisdom is thirty-two, Inseparable nature blazes as light, Gathered back into the lotus within the heart, Filled with white and red bliss-emptiness light, Obtain the unchanging coemergent joy, The pure wisdom swirls in five lights, The three realms are clear as a single mass of light, Without corners, it is round, Spreading and gathering, naturally arising and self-manifesting, View it as being separate from the agent itself, Mingle space and awareness into one. Rest in a state of non-thought and non-effort. Samaya! In order to perfect the skill of wisdom and awareness, Meditate on the unchanging light samādhi, The purity of saṃsāra and nirvāṇa is the realm of space, The self-light of awareness pervades and expands. Oṃ (藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)! In the center of the clear and empty sun and moon maṇḍala, Āḥ (藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿)! The self-arisen awareness is a clear dark blue Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)! All-illuminating, all-knowing, all-good, The primordial protector, the unchanging light, The first Buddha, the net of union, Body and wisdom are inseparable, The color of clear dark blue sky, All dharmas are all-pervading and all-going, Rest in equipoise with the mudrā of samādhi, Without being stained by the characteristics of elaboration, Sit in the unwavering vajra posture, The self-awareness is free from activity and effort, The self-light, the beautiful goddess, embraces the consort, In the bindu of the five lights within the heart, The peaceful Vajra realm deity, In the conch house, rainbow rays, and mass of fire, The great secret, the blood-drinking ones who play, Uncreated, spontaneously perfect from the beginning, One's own mind is the unborn dharmakāya, Vajrasattva, the unchanging light, Uniting appearance and awareness with emptiness, The place is the dharmadhātu in the center of the heart, The shape is without corners, abandoning characteristics, The activity is unceasing.
Chinese
显现为何物都行，周遍轮涅诸佛刹土中，本始即空无所成，自性光明现为明点相，无有偏颇故，已超脱边际。 舍弃能取所取乃大乐，明空二者无别而明澈，从禅定稳固而念诵，乃是本初圆满任运之状态。嗡 咕噜 萨曼达巴扎 萨瓦 悉地 吽 (藏文：ཨོཾ་གུ་རུ་ས་མནྟ་བྷ་དྲ་སརྦ་སིདྡྷི་ཧཱུྃ，梵文天城体：ओँ गुरु समन्तभद्र सर्व सिद्धि हुं，梵文罗马拟音：oṃ guru samantabhadra sarva siddhi hūṃ，汉语字面意思：嗡 咕噜 普贤 一切 成就 吽) 显空犹如水中月，于心间自生光明之，瓶内普作王乃，阿字白色光中明。三处三字光芒耀，明朗显现无动摇，觉性技巧无碍与风合，一字三字恒常诵。此处无集聚之念修，于心命清净之明点上，自生心髓秘密咒音，觉空大智慧之界中，如酥油般安住无勤诵。吽 吽 吽 班杂 智达 嗡 (藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བཛྲ་ཙིཏྟ་ཨོཾ，梵文天城体：हुं हुं हुं वज्र चित्त ओँ，梵文罗马拟音：hūṃ hūṃ hūṃ vajra citta oṃ，汉语字面意思：吽 吽 吽 金刚 心 嗡) 阿 阿 阿 班杂 班扎 萨曼达 阿 (藏文：ཨ་ཨ་ཨ་བཛྲཱི་བྷ་དྲ་ས་མནྟ་ཨ，梵文天城体：अ अ अ वज्री भद्र समन्त अ，梵文罗马拟音：a a a vajrī bhadra samanta a，汉语字面意思：阿 阿 阿 金刚 吉祥 普贤 阿) 玛哈 咕噜 萨瓦 悉地 帕拉 吽 (藏文：མ་ཧཱ་གུ་རུ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ，梵文天城体：महा गुरु सर्व सिद्धि फल हुं，梵文罗马拟音：mahā guru sarva siddhi phala hūṃ，汉语字面意思：大 咕噜 一切 成就 果 吽) 仅此念诵之刹那，众生与佛陀平等合，于原始界中得觉悟。无有执有生起次第，有执无见圆满次第，无二执二之二次第，上师法身不能成。因此上师修自明，三身上师是自明，除了阐明是实相外，无需修供赞与修。所作 之法耗尽为错乱之因，自明安住于自位时，是法身故安住于彼上，无有事物故空荡荡，无有间断故明亮亮，莫作断见而执空，无有如常歧途之所依。除了自明周遍广大外，心之错乱离绝立与破，所修能修执着尽，觉性赤裸解脱空。自显无偏乃平等，不作矫饰安住本然中，无有勤作之事。若以指引开示，觉性本体亮堂堂，于何处亦无成，无有形状，诸法皆与界一体，此空性乃善妙母。非是空无顽空，空性自性无有止，明分闪闪烁烁，此即是普贤王如来，彼二无别乃法身，安住明空大光蕴中，认识刹那
English
Appears as anything at all, Spreads throughout the realms of victorious ones in samsara and nirvana, From the very beginning, nothing is established, it is empty, The self-nature is luminous, appearing as bindus, Without partiality, it transcends all limits. Great bliss is the abandonment of grasping and being grasped, The expanse and awareness are clear, inseparable, From the stability of samadhi, the recitation is, The state of great spontaneous perfection, complete from the beginning. Oṃ guru samantabhadra sarva siddhi hūṃ (藏文：ཨོཾ་གུ་རུ་ས་མནྟ་བྷ་དྲ་སརྦ་སིདྡྷི་ཧཱུྃ，梵文天城体：ओँ गुरु समन्तभद्र सर्व सिद्धि हुं，梵文罗马拟音：oṃ guru samantabhadra sarva siddhi hūṃ，汉语字面意思：嗡 咕噜 普贤 一切 成就 吽) Appearance and emptiness are like the moon in water, In the heart, the self-arisen luminosity, The all-creating king within the vase is, The white letter A, clear in light. The three syllables blazing with light in the three places, The clarity of appearance, the unwavering intention, Combine the unobstructed skill of awareness with the wind, Recite the one syllable and the three syllables continuously. There is no recitation or meditation that is not included here, On the bindu of the pure essence of heart and life, The self-arisen essence, the sound of secret mantra, In the expanse of great wisdom of awareness and emptiness, Place it like butter and recite effortlessly. Hūṃ hūṃ hūṃ vajra citta oṃ (藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བཛྲ་ཙིཏྟ་ཨོཾ，梵文天城体：हुं हुं हुं वज्र चित्त ओँ，梵文罗马拟音：hūṃ hūṃ hūṃ vajra citta oṃ，汉语字面意思：吽 吽 吽 金刚 心 嗡) A a a vajrī bhadra samanta a (藏文：ཨ་ཨ་ཨ་བཛྲཱི་བྷ་དྲ་ས་མནྟ་ཨ，梵文天城体：अ अ अ वज्री भद्र समन्त अ，梵文罗马拟音：a a a vajrī bhadra samanta a，汉语字面意思：阿 阿 阿 金刚 吉祥 普贤 阿) Mahā guru sarva siddhi phala hūṃ (藏文：མ་ཧཱ་གུ་རུ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ，梵文天城体：महा गुरु सर्व सिद्धि फल हुं，梵文罗马拟音：mahā guru sarva siddhi phala hūṃ，汉语字面意思：大 咕噜 一切 成就 果 吽) By merely reciting this, in an instant, Sentient beings and Buddhas are joined equally, Awakened in the primordial expanse. The generation stage of grasping existence in non-existence, The completion stage of seeing non-existence in existence, By the two stages of non-duality and grasping duality, The lama's dharmakaya will not be attained. Therefore, practice the lama as self-awareness, Since the three kayas are self-awareness, Other than clarifying the way it is, There is no need to meditate, practice, offer, or praise. Having done So, dharma is exhausted as the cause of delusion, When self-awareness abides in its own state, Since it is the dharmakaya, rest in that, Since there is no thing, it is completely transparent, Since it is continuous, it is clearly bright, There is no grasping at emptiness with the thought of annihilation, There is no basis for straying into permanence, Other than the all-pervading self-awareness, The mind's delusion is free from affirmation and negation, The object of meditation and the meditator are exhausted of clinging, Awareness is nakedly liberated into emptiness, Self-appearance is impartial, equalness itself, Rather than cultivating the uncorrected, original state, There is nothing to do with effort or accomplishment, If the direct pointing-out is introduced, The essence of knowing is clear and bright, Nothing is established anywhere, there is no form, All phenomena are one with the expanse, This very emptiness is the noble mother, Not an empty, inanimate void, But the unceasing nature of emptiness, The clarity is vivid and flickering, This itself is Kuntuzangpo, The two are inseparable, the dharmakaya, Abiding in a great mass of clear light and emptiness, Recognizing in an instant
Chinese
于一境解脱，莫于他处寻，自明自性。 无须修持，恒常明晰，无舍无取，离于根本。 身不摇动，语不言说，无有念想散乱时，觉性赤裸而显现。 无有昏沉掉举，安住其中，不分止观与后得，恒常观为大平等。 收摄门境身之要，觉性明现而专注于法界。虽无任何可修，若有所修则修上师。 于无有散乱之时，若生散乱，则审视散乱者。恒常安住于无造作之自然状态，断除我执与分别之杂染。 于自心之中寻觅佛陀，执持一知一切解脱为根本。宽坦舒缓，任运自如，一切显现圆满于心。 自心之边际圆满于空性，空性之边际显现为大乐，乐之边际明现为五光。 五光圆满为觉性之身，觉性成熟为五身，此乃不变之光明境界。 显现、觉性、空性三者无别，圆满之时，三身由内而生。与初始之怙主无有分别，不需寻觅即得佛陀之功德。 从根拔除轮回，事业任运成就。萨玛雅。（三昧耶） 修持止观生圆之后，后得之行持： 行住坐卧一切时，莫离上师之敬信，二次第之定解融入道用。 树立本尊、咒语、法性、宗派，上师、自心、敬信三者，无别于法性之中行持。 外之甘露，享用欲妙，内之甘露，摄取精要，秘密之甘露，融合法界与觉性。 成办上师所喜之事，不违背教言，欣然领受，守护根本与支分之誓言。 上师之身像、修法仪轨，具相之本达、卡章嘎（梵文：khaṭvāṅga，天城体：खट्वाङ्ग，梵文罗马拟音：khaṭvāṅga，汉语字面意思：卡杖嘎），金刚铃杵作为所依。 无论发生何事，皆转为会供轮，尤其于上弦月之初十供养，外行物质之火供，内行饮食焚烧供养，密行以双运乐空满足。 一切所显皆观为上师四身，于相遇时，以勇猛之行持立起觉性之标枪，三门所积一切善业，如幻化般为利他，于普贤智慧上师处，于离一切执着分别之大
English
Liberation in a single state, do not seek elsewhere, self-knowing awareness. No need for cultivation, constantly clear, without rejection or acceptance, free from the root. The body does not move, speech does not speak, when there are no wandering thoughts, awareness is naked and manifest. Without dullness or agitation, abide in it, without distinguishing between stillness and movement, always view it as great equality. Restrain the key points of the body, awareness is manifestly focused on the expanse. Although there is nothing to meditate on, if there is something to meditate on, then meditate on the lama. When there is no distraction, if distraction arises, then examine the one who is distracted. Always abide in the unaltered, natural state, cut off the impurities of self-grasping and conceptualization. Seek the Buddha within your own mind, hold the principle of knowing one thing and liberating everything. Relax in a wide and expansive state, all appearances are perfected in the mind. The boundary of your own mind is perfected in emptiness, the boundary of emptiness arises as great bliss, the boundary of bliss is clear as the five lights. The five lights are perfected as the body of awareness, awareness ripens into the five bodies, this is the realization of unchanging light. Appearance, awareness, and emptiness are inseparable, when perfected, the three bodies arise from within. There is no separation from the primordial protector, the qualities of the Buddha are attained without seeking. Uproot samsara from its depths, activities are spontaneously accomplished. Samaya. After practicing stillness and movement, generation and completion, the conduct of post-meditation: In all activities of walking, standing, sitting, and lying down, do not separate from devotion to the lama, integrate the two stages of samadhi into the path. Establish the deity, mantra, dharma, and philosophical system, the lama, your own mind, and devotion, practice inseparably within the nature of reality. The outer nectar, enjoy desirable objects, the inner nectar, take in the essence, the secret nectar, blend the expanse and awareness. Accomplish what pleases the lama, do not disobey the teachings, gladly accept them, protect the root and branch vows. The lama's image, practice texts, qualified bandhas, khatvangas (藏文：ཁ་ཊྭཱཾ་ག，梵文天城体：खट्वाङ्ग，梵文罗马拟音：khaṭvāṅga，汉语字面意思：卡杖嘎), vajra and bell are held as supports. Whatever happens, transform it into a tsokhor, especially offer on the tenth day of the waxing moon, outwardly perform material fire pujas, inwardly offer food and drink by burning and pouring, secretly fulfill by the bliss of union and emptiness. View all appearances as the lama's four bodies, when encountering, raise the spear of awareness with courageous conduct, all virtuous actions accumulated by the three doors, like illusions, for the benefit of others, in the presence of the all-good wisdom lama, in the great freedom from all grasping and conceptualization.