Chinese
应当修学精通乐空明点降注之义。若欲受用五妙欲，当修学品尝三摩地之圆满食物之味。若欲使有漏之蕴不显现，当修学虚空镜中明点千灯之影像。若欲于虚空中行走，当修学觉性金刚连珠、黄金之桥、拧紧之细线。若欲使世间界充满四相之光，并欲观视刹土，当修学日月之光芒。若欲不为火所焚烧，当知火为莲花之怙主，并修学红色之光。若欲不为土所压，当知土为珍宝之怙主，并修学黄色之光。若欲不为水所淹没，当知水为金刚萨埵，并修学白色之光。若欲不为风所动摇，当知风为事业之怙主，并修学绿色之光。若欲不堕于高处之悬崖，当知虚空为遍照如来，并修学蓝色之光。若欲不为熔炼之 兵器所伤，当修学光芒如剃刀般排列。若欲不畏惧恐怖之敌，当修学法性之自声。若欲证悟自生自显之义，当修学曼哲之因缘缘起。若欲战胜轮回之战场，当修学黑暗室中四相之义。若欲获得不住之智慧，当修学金刚藏。彼等所修学之法，亦当精通一门而修学一切。彼等所学之义，亦由信解之门各异，故学人亦为修学义智慧光明大光明而希求之。总而言之，九乘之中，若能善用智慧三摩地，则佛与有情平等也。三摩地唯使无有之事物显现为有。智慧则知彼显现有者亦从无有而生，故空性中显现，显现中空性，甚为稀有。如是亦从吉祥秘密藏彼性之定解中：噫玛，稀有奇哉法！圆满诸佛之秘密！生...
English
One should train to become proficient in the meaning of the descending of the blazing bindu of excellent bliss. If one wishes to enjoy the five desirable qualities, one should train to taste the abundant food of samadhi. If one wishes that the aggregates with outflows do not appear, one should train in the image of the thousand lights of the bindu in the mirror of space. If one wishes to travel in the sky, one should train in the vajra garland of awareness, the golden bridge, the twisted thin thread. If one wishes the world to be filled with the light of the four visions and to see the buddha-fields, one should train in the rays of the sun and moon. If one wishes not to be burned by fire, one should know fire as the protector of the lotus, and train in the red light. If one wishes not to be crushed by earth, one should know earth as the protector of jewels, and train in the yellow light. If one wishes not to be drowned by water, one should know water as Vajrasattva, and train in the white light. If one wishes not to be moved by wind, one should know wind as the protector of activity, and train in the green light. If one wishes not to fall into a high precipice, one should know space as Vairochana, and train in the blue light. If one wishes not to be harmed by smelting weapons, one should train in rays arranged like razors. If one wishes not to be frightened by fearful enemies, one should train in the self-sound of dharmata. If one wishes to realize the meaning of self-arisen and self-manifest, one should train in the causes and conditions of manas-shila (a kind of precious stone) and dependent origination. If one wishes to conquer the battlefield of samsara, one should train in the meaning of the four visions in a dark room. If one wishes to attain non-abiding wisdom, one should train in the vajra essence. All those trainings, one should master one and then train in all. All those meanings of learning, also because the doors of faith are different, the students also desire to learn the meaning, wisdom, light, and great light. In general, among all the nine vehicles, if one can make good use of wisdom and samadhi, then buddhas and sentient beings are equal. Samadhi only makes things that do not exist appear to exist. Wisdom knows that even that which appears to exist arises from non-existence, therefore, appearing in emptiness and emptiness in appearance is very wonderful. That also, from the definitive understanding of the glorious secret essence itself: Emaho, wonderful and amazing dharma! Secret of all the perfect buddhas! Birth...
Chinese
彼（种子字）中生一切，虽生然亦无生。（此句引自某经）如是显现与有寂所摄的一切法，皆是自心之显现。心则显现为无有，然仅是显现即是空性。不变，普行，周遍者。（此句引自《文殊师利名号经》） 彼之心之执取方便者：首先，于精通一切词义之上师，以不变之坚定信心，长久承侍，并舍弃心之荆棘而修持。首先，若未将心安住于庸常之量，则于获得之时，将生犹豫。首先，于明点或细微明点，或任何字形，专注直至不生散乱。首先，屡屡散乱，然勿视散乱为痛苦，而应缓和专注。若心执着不舍，则勿强行专注，而应于自然状态中放松。若专注过紧，则易疲倦，其后难以安住，故不疲倦至关重要。如是不疲倦而心安住，则应令心欢悦，不抑制亦不放纵心，而安住于明觉之中。其后，无论修持生起次第、圆满次第或四相，若较先前之散乱更为清晰，则应以方便控制其散乱，且不宜过久。食用滋养之饮食，以及滋养眼脉之药物，与酥油混合而食。断除无意义之语，以及跳跃奔跑等喧嚣之散乱。不食肉血、蒜葱等破誓之食物。断绝交往。于座间精进修持。心性放松而安住。不生起对欲妙之贪执。觉察心之体验，并了解其弱点。如是即能摄持心。观察能安住于舒适状态之程度。随欲而行，以及摇动、转变、增益、于三处观察明与不明，以及观想寂静与忿怒本尊为自身，以及于前方观想，以及于虚空中观想。若修持生起次第，则于彼一切中觉醒体验，并练习技巧。若修持四相，则于晴朗无云之虚空中，于正午黑暗之中，觉醒体验并练习技巧。若精通彼等，则应于山或水晶宫、光明等任何所欲之境中修习。如是。
English
From that (seed syllable) all things arise; though arisen, there is no arising. (This sentence is quoted from a certain sutra.) Thus, all phenomena encompassed by appearance and existence are the manifestations of one's own mind. The mind appears as non-existent, yet merely appearing, it is emptiness. Unchanging, all-pervading, omnipresent. (This sentence is quoted from the "Manjushri Namasamgiti".) Now, the means of grasping the mind: First, towards a teacher who is skilled in all the words and meanings, with unwavering and firm faith, serve him diligently for a long time, and practice by abandoning the thorns of the mind. First, if the mind is not placed in its ordinary state, then at the time of attainment, doubt will arise. First, focus on a bindu, or a subtle bindu, or any letter, until distraction does not arise. At first, distraction occurs again and again, but do not regard distraction as suffering, and focus gently. If the mind seems to be attached, do not force concentration, but relax in its natural state. If the focus is too tight, it is easy to get tired, and it will be difficult to stay in place later, so it is important not to get tired. When the mind stays without getting tired like that, then the mind should be made happy, neither suppressing nor letting go of the mind, but staying in the state of clarity. Later, when meditating on the generation stage, the completion stage, or the four visions, if it becomes clearer than the previous distraction, then control the distraction with skillful means, and it should not be too long. Eat nutritious food and medicine that nourishes the eye veins, mixed with ghee. Abandon meaningless talk and the distractions of jumping, running, and commotion. Do not eat meat, blood, garlic, onions, or other foods that break vows. Cut off association. Strive to practice during sessions. Relax and loosen the mind itself. Do not generate attachment to desirable objects. Be aware of the mind's experiences and understand its weaknesses. In this way, the mind can be grasped. Observe how long you can stay in a comfortable state. See how things come as desired, and observe shaking, transforming, increasing, observing clarity and non-clarity in the three places, and meditating on oneself as the peaceful and wrathful deities, and meditating in front, and meditating in the sky. If you practice the generation stage, then awaken the experience in all of them and practice the skills. If you practice the four visions, then in the clear, cloudless sky, in the middle of the darkness at noon, awaken the experience and practice the skills. If you are proficient in them, then you should practice on a mountain or a crystal palace, light, or any desired object. Thus.
Tibetan
ར་བསྒོམ་ཙ་ན་རྣལ་འབྱོར་པ་དེ་རྟག་ཏུ་འགྲོ་ཉལ་འདུག་སྡོད་སོགས་སྤྱོད་ལམ་རྣམ་བཞི་ཅི་བྱེད་ཀྱང་༔ རིག་པ་ཡེ་ཤེས་ཀྱི་ངང་དང་མི་འབྲལ་ལོ༔ དེ་ལྟར་བསྒོམས་པའི་རྣལ་འབྱོར་པ་དེ་ལུས་མིར་འདུག་ཀྱང་༔ སེམས་སངས་རྒྱས་སུ་འདུག༔ ལུས་ཉིད་མི་སྣང་བར་ ཆོས་ཀྱི་དབྱིངས་སུ་འཕོ་ནུས་པ་ཡིན་ནོ༔ དཔེར་ན་རིན་པོ་ཆེའི་གླིང་དུ་ཕྱིན་པ་དང་འདྲ་སྟེ༔ ཐམས་ཅད་སྐུ་གསུང་ཐུགས་སུ་སྣང་ངོ༔ དེ་བས་ནི་ཆོས་ཐམས་ཅད་མ་ལུས་པ་སེམས་ལས་བྱུང་བ༔ སེམས་ཀྱི་རང་བཞིན་ནི་མ་བྱུང་མ་སྐྱེས་སོ༔ སེམས་ཀྱི་མཚན་ཉིད་ནི་མ་སྤང་པར་ནི་ཀུན་དང་བྲལ༔ མ་བསྒྲུབ་པར་ནི་ཀུན་དང་ལྡན༔ མ་བགྲོད་པར་ནི་ཀུན་ཏུ་ཕྱིན༔ མཐའ་དང་བྲལ་བས་ངོ་བོ་བསྟན་དུ་མེད༔ མཚན་ཉིད་ནི་ཀུན་གྱིས་མཚོན༔ དེ་ཕྱིར་སེམས་ལ་ངོས་གཟུང་མེད༔ བྱེ་མ་ལ་ཡི་ཐུགས་བརྟོལ་ནས༔ ཡེ་ཤེས་བདག་ལ་བདུད་རྩི་ཐེབས༔ མཐར་ནི་གཏེར་བཞད་རྩལ་ལ་གཏད༔ འགྲོ་དྲུག་གཡང་ས་བཅད་པ་འོ༔ རྒྱ་རྒྱ་རྒྱ༔ ཐམས་ཅད་མཁྱེན་པ་ལ་ཕྱག་འཚལ་ལོ༔ མ་རིག་སྒོ་ངའི་སྦུབས་འབྱེད་པ༔ ཉོན་མོངས་དྲྭ་བ་འཇོམས་པ་འོ༔ སྡུག་བསྔལ་འཁོར་བའི་གཅོང་འབྱིན་པ༔ ཆུ་བོ་རབ་མེད་སྒྲོལ་བའི་གྲུ༔ ༼ན༽ ༄༅༔ རྫོགས་པ་ཆེན་པོ་གསང་བ་སྙིང་ཏིག་ཟབ་དོན་བསྡུས་པའི་སྙིང་པོ་ལས༔ ཉམས་སུ་ལེན་པ་རྣམས་ཀྱི་རྟགས་ཀྱི་ཡི་གེ་བཞུགས་སོ༔ རྒྱ་གར་སྐད་དུ༔ ཧེ་དུ་ཝརྣ་གྷུ་ཧྱ་ནཱ་མ༔ བོད་སྐད་དུ༔ རྟགས་ཀྱི་ཡི་གེ་གསང་བ་ཞེས་བྱ་བ༔ བཅོམ་ལྡན་འདས་དུས་ངེས་པའི་རྒྱལ་པོ་ཉིད་ལ་ཕྱག་འཚལ་ལོ༔ སངས་རྒྱས་རྣམས་ཀྱིས་དུས་ངེས་པའི་དོན་གསུངས་པ༔ སྙིང་པོ་ངེས་པའི་བཀའ་གསང་ མན་ངག་ནི༔ གཞན་དང་མི་འདྲ་མན་ངག་གསེར་གྱི་རྩི༔ སྙིང་པོ་ཡང་བཅུད་འབྲས་བུའི་བཅུད་ཕྱུང་བའི༔ ཐབས་ཆེན་གསང་བའི་ཡང་ཞུན་མ་བུ་རྣམས༔ ཉམས་བླངས་ཕྱོགས་གཅིག་བསྡེབས་ནས་བཅུད་ཕྱུང་བ༔ མང་པོ་ལས་ནི་ཡི་གེ་ཉུང་བསྡུས་ནས༔ སྙིང་ཕྱུང་ལག་མཐིལ་དག་ཏུ་བསྟན་པ་ནི༔ མཆོག་གི་ཡང་མཆོག་ཟངས་ཀྱི་ཡི་གེ་ཅན༔ འདི་དོན་ཉམས་སུ་ལེན་པ་སྐལ་ལྡན་སེམས་ཀྱི་བུ༔ རང་གི་རང་བཞིན་ཡང་ནས་ཡང་བལྟས་པས༔ དེ་ཡི་འབྲས་བུའི་དུས་ཚོད་ངེས་བཟུང་ནས༔ ཡིད་ཆེས་རྟགས་ནི་འཕྲང་བསྒུགས་དགྲ་དང་འདྲ༔ མི་འགྱུར་གཟེར་མེད་ངེས་མེད་ལམ་ཕྱིན་ལྟར༔ ཡེ་ཤེས་རྣམས་ཀྱི་རང་རྟགས་ལམ་ན་སྟོན༔ དཔེར་ན་ས་བོན་ལས་ནི་མྱུ་གུ་ལོ་འདབ་འབྲས་བུ་རྣམས༔ རིམ་གྱིས་དུས་ཚོད་ངེས་པར་འབྱུང་བ་བཞིན༔ རིམ་གྱིས་གོམས་པ་ལས་ནི་རྟགས་རྣམས་འབྱུང་༔ རྗེས་འ
Chinese
当修习时，瑜伽士无论行住坐卧等四种行为如何，都不会与觉性智慧的状态分离。如此修习的瑜伽士，虽然身体是人，心却安住于佛。身体能够隐没，转移到法界中。例如，如同去了珍宝岛，一切都显现为身语意。因此，一切万法无不从心而生，心的自性是不生不灭。心的特征是不舍弃而与一切分离，不修饰而与一切具足，不行走而遍一切处，远离边际而本体不可示，特征为一切所诠释。因此，心没有可执之处。从沙砾中洞穿拉亚的心，智慧降临于我，甘露滴落。最终，宝藏绽放，交付于力量，斩断六道悬崖。རྒྱ་རྒྱ་རྒྱ།（藏文） 顶礼一切智者。开启无明之卵的壳，摧毁烦恼之网，拔出痛苦轮回之刺，是度脱无尽河流之舟。（ན） ༄༅། 大圆满甚深心髓精义汇集之精华中，安住修行者之验相文字。印度语：Heduwarna Guhyanama。藏语：名为验相文字秘密。顶礼薄伽梵决定时之王。诸佛所说决定时之义，心髓决定之密教，与众不同之诀窍黄金汁，精华亦是果实之精华，大方便秘密之精华母子，修行所取汇集一处所取精华，从众多中简略文字，精华取出示于掌中，殊胜中之殊胜铜色文字者，此义修行有缘心之子，自己之自性再三观照，彼之果时决定把握，信心验相如临险境待敌，如行不变无钉无定之路，于道中显示诸智慧之自相。譬如从种子生出芽叶果实等，次第按时定会出现一样，从次第串习中会生出各种验相，之后
English
When practicing, the yogi, no matter what the four actions of walking, sleeping, sitting, and dwelling are, will not be separated from the state of awareness and wisdom. Such a yogi who has practiced in this way, although the body is a human, the mind dwells as a Buddha. The body itself can become invisible and transfer into the Dharmadhatu. For example, it is like going to a jewel island, where everything appears as body, speech, and mind. Therefore, all phenomena without exception arise from the mind, and the nature of the mind is unborn and unceasing. The characteristic of the mind is that without abandoning, it is separated from everything; without elaborating, it is complete with everything; without going, it goes everywhere; being free from extremes, its essence cannot be shown; its characteristic is expressed by everything. Therefore, there is nothing to grasp in the mind. Piercing through the heart of Laya from the sand, wisdom descends upon me, nectar drips. In the end, the treasure blossoms, entrusted to power, cutting off the cliff of the six realms. Gya Gya Gya. I prostrate to the all-knowing one. Opening the shell of the egg of ignorance, destroying the net of afflictions, extracting the thorn of suffering samsara, it is the boat that ferries across the endless river. (Na) ༄༅། From the essence of the Great Perfection Secret Heart Essence, a collection of profound meanings, are the signs and letters of those who practice. In Indian language: Heduwarna Guhyanama. In Tibetan: Called the Secret Letters of Signs. I prostrate to the Bhagavan, the King of Definite Time. The meaning of definite time spoken by the Buddhas, the secret instruction of the definite heart essence, the unique secret instruction of golden essence, the essence is also the essence extracted from the essence of the fruit, the great skillful secret essence mother and child, the essence extracted from the practice taken and combined in one place, the letters abbreviated from many, the essence extracted and shown in the palm of the hand, the most supreme of the supreme, the one with copper letters, the son of a fortunate mind who practices this meaning, contemplating one's own nature again and again, grasping the time of its fruit definitely, the sign of faith is like waiting for an enemy in a dangerous place, like walking on an unchanging, nail-less, indefinite path, showing the self-signs of all wisdoms on the path. For example, just as sprouts, leaves, and fruits arise from seeds in a gradual and definite time, signs arise from gradual habituation, afterwards.