English
Without prior or subsequent thoughts, arising and liberation are simultaneous. The essence of reality, or the nature of reality, self-illuminates from the great emptiness. Its power, the manifestation of compassion, is continuous and without cessation. Emptiness is the Dharmakaya, clarity is the Sambhogakaya, and compassion is the essence of the Nirmanakaya. Meditate with this conviction. Having practiced in this way, all phenomena known as samsara and nirvana are merely imputed in the realm of impure illusion. In reality, they are perfected within the single nature of the self-aware, original, and innate essence. The way to abide in equality is to leave ordinary consciousness as it is, without fabrication, without contraction or expansion, without affirmation or negation, without acceptance or rejection, without attachment, and without fixation. Abide in the realm beyond words. At that time, no matter what kind of good or bad thoughts arise, abide in the self-nature of awareness. Without benefit or harm, like a thief entering an empty house, naturally liberate into its own place. One should train in this way. Second, the fruit of extracting the essence: like the outer sky being empty and clear, and the inner mind being stainless. The essence of the analogy is to mix the three realms of secret, luminous, and non-elaborate space into one and meditate, abiding in samadhi. In the early morning, when the wind and awareness are clear, let the wind and mind abide naturally. Without moving from the naked state of awareness, visualize the unborn A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) in the blue sky, and fix awareness on it. Exhale the sound HA (Tibetan: ཧ, Devanagari: ह, Romanized Sanskrit: ha, literal Chinese meaning: Ha), without grasping anything. Let awareness abide without contracting or expanding the HA. In short, if awareness clings to emptiness or non-emptiness, it is not a pure view. Without calculating this or that, let awareness be in a state of amazement, abiding without distraction in the realm of the essence of clear awareness. Do not fabricate or adulterate, because fabrication binds one to samsara. One should always abide in the nature of the seven unfabricated qualities. Ema, how wonderful! This instruction, which extracts the essence of the intention of all Buddhas and displays it clearly as if in the palm of one's hand, is indeed the accurate and clear explanation of the nature of the Buddha's own intention. Thus, the path of extreme simplicity has been explained. Second, the yoga of extremely simple spontaneous accomplishment is explained, divided into: summary, detailed explanation, and fruit. The first is: Again, starting from luminosity, etc., Excellent One! Emaho!
Chinese
在奇妙的金刚处所，以惊叹之歌作为前导。本来清净、未经造作的法界，远离戏论的殊胜见解，如前所述，一旦获得暖相，自生智慧如太阳般升起，无有止息的慈悲，放射出四种显现的光芒。将有迁变的脉、气、明点之界，迁转为无迁变的童瓶身之法界中的快速道。精进者仅需数月即可获得殊胜成就，此法甚深且奇妙。此乃下乘所未闻，且为乘之顶峰，光明金刚藏之心髓道。是普贤王如来密意的殊胜注解，是应宣说的法。第二，广说。如是修持此道，首先，以身、语、意三门，舍弃一切善与非善的行为、举止、散乱等内外九种杂务，唯修此道。其中，身之要诀，安住于狮子、大象、仙人三种身势。气之要诀，呼吸缓慢，不从鼻出，双唇微触，略从口出，习之。境之要诀，依于与虚空相连的双虹，或法报化三身之所依，日月灯火等。门之要诀，眼半闭，微合，与三种坐姿相应，或上下左右斜视。心之要诀，不执著于显现，断除能所执的细微差别，使觉性融入法界显现之中。此外，于自身心间，在肉灯（梵文：citta，藏文：སྙིང་ཙིཏྟ་，罗马转写：citta，汉语字面意思：心）之中，有从心至眼相连的白色光滑如水晶的管道。犹如以远射之索连接水灯与眼，以无垢之光开启门户。在清净法界的灯中，如展开锦缎般的虚空中。自明点空性的灯中，如投石入池般，从具有环状的法界之中。觉性金刚链，如金线般，追随自主之心，自生智慧之灯，如幻术师般舞动。于现量眼识所显现的境相上，不执著，一心修持，久而久之，法界显现将从瑞德开始
English
With a song of wonder preceding at the wondrous vajra place. The primordial purity, uncreated expanse, the extraordinary view free from elaboration, as previously explained, once warmth is gained, self-arisen wisdom arises like the sun, and unceasing compassion radiates the light of the four appearances. The path of swiftness for transforming the realms of the mutable channels, winds, and bindus into the immutable youthful vase body's expanse. Diligent ones can attain supreme accomplishment in just months, making it profound and wondrous. This is unheard of in other lower vehicles and is the path of the essence of luminosity vajra, the pinnacle of vehicles. It is the extraordinary commentary on the intention of Samantabhadra, the dharma to be explained. Second, the extensive explanation. To practice such a path, first, with the three doors of body, speech, and mind, abandon all virtuous and non-virtuous actions, behaviors, distractions, and so on, all ninefold outer and inner activities, and practice only this path. Among these, the key point of the body is to remain inseparable from the three postures of lion, elephant, and sage. The key point of the wind is to breathe slowly, not exhaling through the nose, but with lips barely touching, exhaling slightly through the mouth, and practice this. The key point of the object is to rely on the double rainbows connected to the sky, or the supports of the Dharma, Enjoyment, and Emanation bodies, such as the sun, moon, and lamps. The key point of the door is to half-close the eyes, slightly close them, in accordance with the three postures, or look up and down, left and right, and diagonally. The key point of the mind is to be free from attachment to appearances, severing the subtle distinctions of grasping and grasper, allowing awareness to dissolve into the expanse of phenomena. Furthermore, within one's own heart, in the center of the flesh lamp (Sanskrit: citta, Tibetan: སྙིང་ཙིཏྟ་, Roman transliteration: citta, literal meaning: heart), there is a white, smooth, crystal-like tube connecting from the heart to the eye. Like a lasso connecting a water lamp to the eye, open the door with stainless light. In the lamp of the pure realm of phenomena, in the space like an unfolded brocade. From the lamp of the emptiness of bindus, like throwing a stone into a pond, from the womb of the expanse with circles. Awareness, the vajra chain, like a golden thread, follows the self-mastering mind, the lamp of self-arisen wisdom, dancing like a magician. On the appearances in the path of manifest eye consciousness, without attachment, practice with one-pointedness, and with familiarity, the appearance of the expanse will begin from Rede.
Chinese
且与成熟界限分离，明点五光如束显现，觉性逐渐缓慢，融入法界觉性平等，觉性成熟为身，由此半身与身亦圆满。其又从一族至五族，及百族，显现不可思议之族。最终内外一切显现，皆成总身与刹土之自性，对此毫无怀疑。显现次第无论如何增盛，皆如孩童观望寺庙般，无有执着，安住于自然状态。外法界虚空，内法界光明与光蕴，秘密法界觉性本净，此三法界合一乃为至要。身不动如山王，眼不动如海，意不摇如觉性，以安住之姿态，藉由甚深见之威力，令任运成就之智慧，究竟圆满而现前。三、究竟果，于证悟法性之时，法界显现光蕴，智慧明点显现身如连珠，觉性融入法界，乃至明点三连之显现，皆为法性现前。法界觉性与成熟界限分离，法界与明点愈大，连珠愈清晰稳固。明点之中，半身之单身无有动摇而显现，乃为体验之显现更增。每一明点之中，显现五族刹土，彼等与自相连，无论修与不修，皆为自显现，觉性乃为极圆满。外在体验显现时，七重气脉次第耗尽，内在幻身之法，秘密一切分别念耗尽，故至法性耗尽之地。彼时，以指尖指向觉性，光明之显现复明，成就无死光之身。若不欲如是，则连同声光芒，有质之蕴身不显，解脱为光明之自性，于无漏青春宝瓶身之法界中，现前成佛之奇妙道。于六灯之法界怀抱中，觉性之士融入平等，无别体验觉性光芒，轮回涅槃于同味中，于自性解脱之奇妙要义。
English
And separated from the limits of maturation, bindus of five lights appear as clusters, and awareness gradually slows down, entering equally into the realm of awareness, from which awareness matures into the body. Half of the body and the body are also complete. Moreover, from one family to five families, and a hundred families, countless families appear. Ultimately, all outer and inner appearances will become the nature of the total body and pure lands, without any doubt. No matter how much the sequence of appearances increases, one should remain naturally still, without attachment, like a child looking at a temple. Outer dimension is the sky, inner dimension is light and light-home, secret dimension is awareness, primordial purity, the key is to mix these three dimensions into one. The body does not move like a mountain king, the eyes do not move like an ocean, and the mind does not waver like awareness. Through the power of the profound view of the posture of remaining still, the spontaneously accomplished wisdom will be fully realized. Third, the ultimate result, when the nature of reality is directly seen, the dimension appears as a light house, the wisdom bindu appears as a continuous stream of bodies, and awareness enters the dimension, and even the appearance of the three-linked bindu is the direct perception of the nature of reality. The dimension of awareness is separated from the boundary of maturity, the dimension and the bindu become larger, and the rosary becomes clearer and more stable. In the bindu, the single body of the half-body appears without movement, which increases the experience of the appearance. In each bindu, the pure lands of the five families appear, and they are connected with oneself, whether one meditates or not, it is self-appearance, and awareness is very complete. When external experience appears, the seven tastes are exhausted in sequence, the Dharma of the inner illusory body, and all secret thoughts are exhausted, so one is brought to the place where the nature of reality is exhausted. At that time, when awareness is directed to the fingertip, the appearance of luminosity becomes clear again, and the immortal light body is attained. If you do not want to do otherwise, then together with the sound and light, the substantial aggregate body will not appear, but will be liberated into the nature of light, and the wonderful path of manifesting enlightenment in the realm of the immaculate youthful vase body. In the womb of the realm of the six lamps, the person of awareness enters into equality, and the radiance of awareness is experienced without separation. Samsara and Nirvana are of the same taste, and the essence of the wonderful meaning of liberation in one's own nature.
Tibetan
་འདི་ནི་རྡོ་རྗེའི་ཚིག་ཏུ་ཡང་དག་པར་གསང་བའི་བརྡ་རུ་བསྟན་པ་ཡིན་ནོ། །རབ་ཏུ་སྤྲོས་མེད་འོད་གསལ་གྱི་ལམ་སྟེ་འདི་དག་ལ་བརྟེན་སྒོ་གསུམ་གྱི་བག་ཆགས་ཕྲ་བ་སྦྱངས། ལྷུན་གྲུབ་རིག་འཛིན་གྱི་གོ་འཕང་ཐོབ། ངོ་བོ་ཉིད་ཀྱི་སྐུ་མངོན་དུ་བྱེད་པར་འགྱུར་རོ།། །།རྩ་བའི་དོན་བཞི་པ་འཁོར་ལ་གདམས་ཤིང་བསྟན་པ་གཏད་པ་ནི། ཟབ་གསང་ཐུགས་ཀྱི་སོགས་ནས། བརྡ་ཐིམ༔ དངོས་སུ་རིག་པ་འཛིན་པ་དང་མཁའ་འགྲོ་མ། རྒྱུད་ནས་གདུལ་བྱ་སྐལ་ལྡན་གྱི་ཚོགས་ལ་ཡང་དག་པར་གཏད་པ་ནི་གོ་སླའོ། ། སྐུ་གསུང་ཐུགས་ཀྱི་རྒྱ་གསུམ་གྱིས་སྣོད་ལྡན་ལ་སྤེལ། སྣོད་མིན་ལ་གསང་བར་གཉེར་དུ་གཏད་པའོ། །བསྡུས་འགྲེལ་འདི་ཡང་དགེ་སློང་བྱམས་པ་ཡར་འཕེལ་གྱི་ངོར་བྲིས་པ་ཡིན་ནོ། །སྲུང་མ་མཐུ་རྩལ་ཅན་གྱིས་བཀའ་འདི་སྲུངས་ཤིག །ས་མ་ཡ་རཀྵནྟུ།། །། རྩ་རྒྱུད་པདྨ་ཟབ་པའི་བསྡུས་འགྲེལ་པདྨོའི་དྲྭ་བ།
Chinese
此乃金刚语中如实秘密之表示。依靠极离戏光明之道，清净三门之细微习气，获得任运持明之果位，将现证自性身。根本之第四义，为向眷属教诫并付嘱教法，从甚深秘密心意等起。表融入。真实付嘱于持明者与空行母，以及从续部中堪为调伏之具缘众生，此易解。以身语意之三印，传于具器者，付嘱于非器者保密。此略释亦为应比丘慈氏增之请而书。具力护法，守护此教言！萨玛雅 惹叉antu（藏文，ས་མ་ཡ་རཀྵནྟུ།，梵文天城体，समयरक्षन्तु，梵文罗马拟音，samaya rakṣantu，汉语字面意思，誓句 守护）。根本续莲花深奥之略释《莲花网》。