English
Upon it, the Vajra of Hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) marked with Hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), Perfected, the Bhagavan, Lord of Secrets, Azure clear, holding vajra and bell, Embracing the richness of space, the Mother, in non-duality, In the four directions, the four families, Father and Mother, The offering goddesses, the four gatekeepers, The Buddhas, Bodhisattvas, the three roots, Imagine them swarming like sunbeams and dust. Or make the union of Samaya and Yeshe, If you like, perform invocation and so on, Recite the bliss of Father and Mother, Meditate on the subtle yoga of bindus, In the great Dharmakaya of excellence, Realize, attain the Sahaja Vajra body. Samaya Gya! The practice of Anu Yoga is: Meditate on Padma Heruka. The bindu at the crown and heart, With the emitting and gathering of white and red light, the ease of melting, The ultimate truth as it is from the beginning, The two truths of wisdom, spontaneous accomplishment. The mandala of Bodhichitta, Of the union, great bliss, and clear light. By realizing without elimination or establishment, Attain the state of Heruka. Samaya! The quintessential Ati Dzogrim is: In the blazing light of the letter A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) with focus, The body contracted, hovering in the sky, In the nature of mind, all dharmas without focus, Empty-clear, self-aware, uncompounded, Free from the mind of conceptual signs. That also, all dharmas in the expanse of emptiness, In the expanse of self-born wisdom's clarity, In the expanse of spontaneous union, beyond mind, All dharmas in the expanse of Suchness, Suchness is the expanse of Samantabhadra, Attain the Dharmakaya of Samantabhadra. Samaya! Thus, of the nine vehicles, Though many views, meditations, and actions are taught, Righteousness is the common path, The ultimate, profound, and certain meaning, The essence of the Buddhas' intention, The great tilaka of the mind Of the Vidyadhara Bodhisattvas, The heart drop of the Dakinis is: Practice what is taught here. The Lama is wise and understands the expanse of meaning, The disciple is extremely sharp-witted, The place and time are harmonious, and the conditions are perfect, At that time, establish the profound definitively. Samaya! Of the three, preliminary, main, and subsequent, First, pray to the Lama, Place your mind in a state of non-duality, Straighten your waist like an arrow, Close your eyes slightly, focusing on the tip of your nose, Placing your hands evenly is, One key point of the preliminary body posture is sufficient, It is the lord who gathers all the secret tantras, It extracts the essence of everything. Samaya! The key point of speech is to exhale the breath, Hold it slowly outward a little, Or fiercely recite Hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ)
Chinese
诀窍。 前行口诀一个就够了。 萨玛雅。 前行心诀心性此， 十方等等何处来？ 不生不来本无始， 身之内外任何处， 无有住处须知晓。 哇然生起何处灭？ 方位何处亦无去。 如是了悟心之诀。 萨玛雅。 正行脱噶开示者， 自之觉性刹那间， 为于自处识取故， 身诀语风随适住， 不作不放不收摄， 离基哈然张， 法身赤裸而出者， 认取自面一个足。 彼时五毒之分别等， 心之戏耍任显现， 显有法身之摇动， 不离普贤界中故， 俱生后得一切时， 好坏味平等观即。 遇即具义决定密， 不入他之诀窍法， 决定如是。 于此当为确信者， 本来任运自生解， 无需执着相执故， 如水写字之一般， 断除三界轮回之根本。 如是了悟之瑜伽士， 显有轮涅虽为敌， 丝毫畏惧亦无有。 脱噶一处决定故， 诸佛之密意无余， 了悟并且宣说也。 三族怙主现量地， 具缘莲花我所赐， 交付于心之子也。 萨玛雅。 妥噶觉性力生起， 身诀三身住势等， 语诀来往缓慢学， 门诀 回落斜视也， 境诀虚空无云也， 外内四灯具足故， 界智明点极明显， 三身道相作表示， 日夜不离修持故， 法性清净之显现生。 彼时半身等等之， 验相更增上， 现为五部如来身， 极见桑耶坛城也， 觉性达量之果， 法身显现现量地， 作道此生现成佛。 萨玛雅。 后乃不动安住等， 法性意之橛钉打， 此生得身与智慧， 无有任运成就之怀疑。 诸佛语之自在与， 大悲之藏秘密主。
English
Instructions. The preliminary oral instruction, one is sufficient. Samaya. The preliminary mind instruction, this very nature of mind, From where do the ten directions and so on arise? Unborn, uncreated, without beginning, In whatever place, inside or outside the body, Know that there is no abiding. Where does that which arises as "wal" cease? It does not go in any direction or boundary. Understanding in that way is the key to the mind. Samaya. The actual teaching of Trekchö is: The instant of one's own awareness, In order to recognize it in its own place, Keep the body posture and breath comfortable. Without contriving, without scattering or gathering, Sever the root, and be amazed! This naked Dharmakaya that emerges, Recognizing one's own face is enough. At that time, whatever arises, such as the thoughts of the five poisons, Whatever play of mind arises, The appearance of existence is the dance of the Dharmakaya, Not transcending the expanse of Kunsang (（藏文：ཀུན་བཟང་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤）), In all post-meditation and equipoise, Viewing good and bad as of equal taste. Meeting is meaningful, the ultimate secret. Do not let the mind enter the instructions and methods of others. Decide on that. What to be confident in is: From the beginning, self-arising, self-liberating, Without needing to fix on signs or characteristics, Like writing a picture on water, Cut the root of the three realms of samsara. The yogi who understands in this way, Even if appearance and existence, samsara and nirvana, rise as enemies, There is not the slightest fear. Because of deciding on one Trekchö, All the intentions of the Buddhas, Are realized and spoken. The three family protectors directly, Bestowed on me, Padma, who has fortune. Entrust it to my heart son. Samaya. To develop the power of Tögal awareness, The body posture, the way of sitting in the three kayas, etc., The speech posture, learn to move slowly. The door posture, With averted sidelong glances, The object posture, the sky free of clouds. Because the outer and inner four lamps are complete, The expanse of awareness is very clear in bindus, By symbolizing the path appearances of the three kayas, By practicing day and night without separation, The appearance of the purity of reality arises. At that time, half-body and so on, The experiences and appearances increase further, And appearing as the bodies of the five Sugata families, Seeing the Samye (（藏文：བསམ་ཡས་，汉语字面意思：桑耶寺，位于西藏山南）) mandala very well, The result of awareness reaching its limit, The appearance of the Dharmakaya is directly, Making the path, enlightenment is manifest in this life. Samaya. Afterwards, such as staying without moving, By driving the peg of the intention of reality, In this life, body and wisdom are attained, There is no doubt that it will be spontaneously accomplished. The master of the speech of all the Buddhas, And the great treasure of compassion, the secret lord.
Tibetan
འགྲོ་བའི་མགོན་པོ་གསུམ་གྱིས་གདམས༔ རང་བྱུང་པདྨ་འབྱུང་གནས་ཀྱི༔ སྙིང་གི་ཐིག་ལེ་འདི་ཡིན་པས༔ འཆད་ཉན་སྤེལ་ཞིང་ཉམས་བླངས་པས༔ ང་དང་དབྱེར་མེད་མངོན་སངས་རྒྱ༔ གཞན་དུ་ཡོན་ཏན་ཅི་ཞིག་བརྗོད༔ ཐབས་ཀྱི་རང་གསང་ཡིན་པའི་ཕྱིར༔ མང་དུ་སྤེལ་ཡང་དགོས་པ་མེད༔ འོད་གསལ་སྙིང་པོའི་བསྟན་པ་འདི༔ དབུས་དང་མཐའ་འཁོབ་ཐམས་ཅད་དུ༔ འཕེལ་ ཕྱིར་མ་འོངས་དོན་དུ་སྦས༔ ལས་ཅན་བུ་དང་འཕྲད་པར་ཤོག༔ ས་མ་ཡ༔ སྤྱིར་ནི་ཨ་ཏིའི་ཐེག་པ་འདིར༔ བྱིན་རླབས་འཕོ་བའི་དབང་བསྐུར་ལས༔ རྫས་དང་ཚིག་དང་དམིགས་པ་ཡི༔ དབང་བསྐུར་གང་ཡང་ཡོད་མ་ཡིན༔ འོན་ཀྱང་རྟེན་ཅིང་འབྲེལ་འབྱུང་གི༔ ཀུན་རྫོབ་ཁྱད་དུ་མི་གསོད་ཕྱིར༔ སྟེགས་བུ་ཁོད་སྙོམ་མཛེས་པའི་དབུས༔ འོད་ལྔའི་ཐིག་ལེའི་དཀྱིལ་འཁོར་བཤམ༔ བུམ་པ་བཅུད་དང་ལྡན་པ་ལ༔ མདོངས་སྒྲོ་ཤེལ་དང་མེ་ལོང་དང་༔ མདའ་དར་སྣ་ལྔས་བརྒྱན་པ་བཀོད༔ རྒྱན་དང་མཆོད་པས་ཕྱུག་པར་བྱ༔ རིག་མ་གསང་རྫས་འདུ་བྱས་ལ༔ ཕྱི་ནང་གསང་བའི་མཚམས་ཀྱང་གཅད༔ སྐལ་ལྡན་སློབ་མ་གང་ཡོད་པས༔ ལྔ་ཕྲག་ལྔ་ཡི་མཎྜལ་འབུལ༔ དཔལ་ཆེན་ཆེ་མཆོག་བླ་མ་རྗེ༔ དཀྱིལ་འཁོར་ཀུན་རྫོགས་རྡོ་རྗེ་སེམས༔ ཀུན་བཟང་བླ་མ་བདག་ལ་དགོངས༔ རིག་རྩལ་དབང་མཆོག་བསྐུར་དུ་གསོལ༔ ཞེས་གསོལ་དཀྱིལ་འཁོར་ལེགས་བསྟན་ཏེ༔ དབྱིངས་ནི་མཐིང་ག་ཁྱབ་པ་ཆེ༔ ལྷུན་གྲུབ་ཐིག་ལེ་འོད་ལྔར་འབར༔ རིག་པ་སྙིང་པོ་སྐུ་རུ་ཤར༔ རང་གི་སེམས་ཉིད་ངོ་བོ་སྟོང་༔ རང་བཞིན་གསལ་བའི་ངང་ཉིད་ལས༔ ཐུགས་རྗེ་སྣ་ཚོགས་སྣང་བའི་ དཔལ༔ དེ་ལས་གཞན་དུ་མ་གྲུབ་བོ༔ དེ་ལྟར་ངོ་སྤྲད་བུམ་པ་བཏེགས༔ ཨོཾ༔ ཆོས་སྐུ་གཞོན་ནུ་བུམ་པའི་ཀློང་༔ ལྷུན་གྲུབ་ཡེ་ཤེས་སྣང་བ་ཤར༔ ཐུགས་རྗེའི་ཁ་རྒྱན་མཁའ་ལ་ཁྱབ༔ དབྱིངས་ནི་སྟོང་པ་མེ་ལོང་ལ༔ ཐིག་ལེ་ཐིག་ཕྲན་རྨ་བྱའི་མདོངས༔ རིག་པ་ཤེལ་གྱི་ཕྲེང་བ་བསྟར༔ འགུལ་འཕྲིག་མེད་པར་བཀྲ་ལམ་མེ༔ འོད་ལྔ་ཁ་དོག་ལྔ་ཡི་དར༔ དབྱིངས་རིག་ཐབས་ཤེས་ཟུང་འཇུག་མདའ༔ བུམ་པའི་དཔེ་ཡི་བརྡས་མཚོན་ཏེ༔ དོན་དམ་སྟོང་གསལ་འདུས་མ་བྱས༔ རིག་རྩལ་དབང་མཆོག་ཐོབ་པར་ཤོག༔ དྷརྨ་དྷཱ་ཏུ་ཨ་ཨ༔ བུམ་ཆུས་ཁྲུས་བྱ་སྨོན་ལམ་གདབ༔ གསང་རྫས་སློབ་མའི་ཁར་བྱིན་ལ༔ ཨཱ༔ ཐོད་པ་དབྱིངས་ཀྱི་བྷ་ག་རུ༔ རིག་པ་ཐབས་ཀྱི་རྡོ་རྗེའི་བཅུད༔ ཡེ་ཤེས་ལྔ་ལྡན་སྐྱོབས་དང་སྦྱར༔ ཁམས་ལྔ་དག་པའི་རྫས་དང་བཅས༔ བུ་ཡི་ངག་ལ་སྦྱིན་པ་ཡིས༔ རླུང་རྣམས་མ་ལུས་དབུ་མར་ཐིམ༔ སྨྲ་བསམ་བརྗོད་བྲལ་གསལ་ལམ་མེ༔ རིག་
Chinese
三界众生的怙主所教导，自生莲花生（Padmasambhava）的，心之明点即是此，讲修增上勤修持，与我无别现证悟，其他功德何须说？因是方便自生密，故虽广弘亦无需。光明心髓之教法，于中央及边地一切处，增长 故为未来义而藏匿，愿与具缘之子相遇！萨玛雅（samaya，誓言）。总的来说，在此阿底（Ati，无上瑜伽）之乘中，唯有加持转移之灌顶，质物、词句与观想之，灌顶任何皆无有。然为缘起之，不舍世俗之故，于平整美丽之坛城中央，陈设五光之明点坛城，于充满精华之宝瓶上，安立翎毛、水晶与明镜，以及五彩箭幡作庄严，以饰品与供品作丰富，汇集明妃秘密物，亦遮断内外秘密之界限，凡具缘之弟子，献上二十五之曼扎，大吉祥至尊上师，坛城圆满金刚萨埵（Vajrasattva），普贤上师请垂念，祈请赐予明智胜灌顶。如是祈请，善示坛城，法界广大遍虚空，任运明点五光燃，明智心要显现为身，自心本性体性空，自性光明之状态中，大悲种种显现之 光辉，不成立其他。如是开示，举起宝瓶，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）！法身童子宝瓶中，任运智慧光明现，大悲庄严遍虚空，法界空性如明镜，明点微点如孔雀翎，明智水晶念珠示，无有动摇光灿烂，五光五色之彩带，法界明智方便智慧双运箭，以宝瓶之譬喻作表示，胜义空明无为法，愿获明智胜灌顶！达玛达图阿阿（藏文：དྷརྨ་དྷཱ་ཏུ་ཨ་ཨ，梵文天城体：धर्मधातु आ आ，梵文罗马拟音：dharmadhātu ā ā，汉语字面意思：法界啊啊）！以宝瓶水沐浴，立下誓愿，秘密物赐予弟子口中，阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）！颅器法界之巴嘎中，明智方便金刚之精华，与五智具足之怙主相合，与五蕴清净之物相合，以赐予子之语，风息全部融入中脉，离言思议明朗朗，明
English
The protector of beings, taught by the three lords, The heart essence of self-born Padmasambhava, Since this is it, propagate teaching and listening, and practice diligently, May you realize enlightenment inseparable from me! What other qualities need to be mentioned? Since it is the self-secret of skillful means, There is no need to propagate it extensively. This doctrine of the luminous heart essence, In all central and remote places, Therefore, it is hidden for the sake of the future, May it meet with a fortunate son! Samaya. In general, in this Ati vehicle, Other than the empowerment of transferring blessings, There is no empowerment of substances, words, or objects of focus. However, because of interdependent origination, In order not to abandon conventionality, In the center of a level and beautiful platform, Arrange a mandala of five-colored bindus. On a vase filled with essence, Arrange peacock feathers, crystal, and mirror, And decorate with five-colored arrows and banners. Make it rich with ornaments and offerings. Gather the secret substances of the consort, And also cut off the boundaries of inner and outer secrets. Whichever fortunate disciples there are, Offer a mandala of twenty-five. Great glorious supreme master, Mandala complete Vajrasattva, Kunzang Lama, please consider me, Please grant the supreme empowerment of intelligence! Having requested thus, show the mandala well, The expanse is vast and blue, The spontaneously accomplished bindu blazes with five lights, The essence of awareness arises as the body, The nature of one's own mind is emptiness, In the state of self-luminous nature, The glory of various manifestations of compassion, It is not established as anything else. Having thus introduced it, raise the vase, Om! In the youthful vase of the Dharmakaya, Spontaneous wisdom and light arise, The adornment of compassion pervades the sky, The expanse is emptiness like a mirror, Bindus and tiny bindus like peacock feathers, A rosary of crystal awareness is displayed, Bright and clear without wavering, Five-colored ribbons of five colors, The arrow of the union of expanse-awareness, skillful means and wisdom, Symbolized by the example of the vase, The ultimate meaning is uncompounded emptiness and clarity, May you obtain the supreme empowerment of intelligence! Dharma Dhatu Ah Ah! Bathe with the vase water and make aspirations, Give the secret substance to the disciple's mouth, Ah! In the bhaga of the skull, the expanse, The essence of awareness, skillful means, and vajra, Combined with the protector endowed with the five wisdoms, Combined with the substances that purify the five elements, By giving the speech of the son, All the winds dissolve into the central channel, Clear and bright, beyond speech, thought, and expression, Aware