Chinese
和...相似。 11-246 再三观察心的自性，内外中间，本体、相状、颜色、形状等任何都不成立的空性，认识到那空性并修持，即是，将心安住的不分别，认知为无生。 第二，如天空生云，所有分别念的生起都是突发的，不住于心的自性。后面的词语以前面的显现止息为例证。那也不是心，也不是心之外的他物，只是因缘聚合的显现，显现之时即是空性，与影像相似。比喻如同在天空中以心来往。第三，说分别念止息之时，没有止息或坏灭的，只是因为因缘不具足，所以显现没有生起而已。因此，显现生灭只是由分别念假立的，本体上没有成立。与拍手的声音等比喻结合起来认知。这样，就认知了自性离戏论，显现是突发的。 第三个不可思议的窍诀是：将心的自性原封不动地安住，这是一。对于五根识的显现，无论生起什么都不加以改造，保持觉性明晃晃的状态，这是二。无论生起什么分别念和行为的生起，都不要刻意地舍弃或取舍觉性的自然运行，而是顺应其自然运行，这是三。也就是说，阿赖耶识散乱时聚集，显现转为道用，如果能将此用于道，就安住在不可思议之中，如果能精通此道，就达到究竟。那些修持的意义，大部分与共同之处相似，所以没有详细说明。 喜金刚玛尔巴传承的诀窍中，也有麦传承和：རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）传承等，将三位成就者的诀窍混合在一起讲解。从绒乔萨多等传承下来的这个传承中，将那若和梅纪巴的诀窍分开，将希雄的口诀进行详细划分，并明确指出这个和那个。虽然意义上没有差别，但为了使词句传承之间不混淆，所以这个传承是好的。麦传承中虽然有一些额外的诀窍，但现在已经失传，所以这里就不
English
Similar to... 11-246 By repeatedly examining the nature of the mind, recognize and cultivate the emptiness in which no essence, characteristics, color, shape, etc., of the outer, inner, and intermediate realms are established. That is, to recognize the non-conceptual abiding of the mind as unborn. Secondly, like clouds forming in the sky, all appearances of conceptual thoughts are sudden. They do not abide in the nature of the mind. The latter words exemplify the cessation of the appearance of the former. That is neither the mind, nor is it other than the mind. It is merely an appearance arising from the convergence of conditions. It is empty from the moment it appears, like a reflection. The example of the mind traveling back and forth in the sky is used. Thirdly, when it is said that conceptual thoughts cease, there is no cessation or destruction. It is merely that the appearance has not arisen because the causes and conditions are not complete. Therefore, the appearance of arising and ceasing is merely imputed by the mind. It is not established in essence. Recognize it by combining it with examples such as the sound of clapping hands. In this way, recognize that the nature is free from elaboration and that appearances are sudden. The third inconceivable instruction is: to leave the nature of the mind as it is, without alteration, is one. Whatever appearance arises from the five sense consciousnesses, do not modify it, but maintain the state of clear and bright awareness, is two. Whatever conceptual thoughts and activities arise, do not deliberately abandon or adopt them, but follow the natural flow of awareness, is three. That is, when the alaya is scattered, gather it together. Transform appearances into the path. If you can use that on the path, abide in the inconceivable. If you become proficient in that, you will reach the end. The meaning of those practices is mostly similar to the common ones, so it is not explained in detail. In the instructions of the Hevajra Marpa tradition, there are also the Me tradition and the: རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, literal Chinese meaning: Rang) tradition, etc., which explain the instructions of the three accomplished ones mixed together. In this lineage transmitted from Ngok José, etc., the instructions of Naropa and Maitripa are separated, and the instructions of Zhi Zang are divided in detail, and it is clearly pointed out which is which. Although there is no difference in meaning, this lineage is good because the lineages of words do not become confused with each other. Although there are some additional instructions in the Me tradition, they are now lost, so here I will not...
Tibetan
ག་ལུགས་གཙང་མར་བཤད་དོ། །དགྱེས་རྡོར་རྒྱུད་སྡེའི་ རྒྱ་མཚོ་སྲུབས་པ་ལས། །ཟབ་དོན་སྙིང་པོའི་རི་བོང་ཅན་འདི་བྱུང་། །བརྟད་སོ་མེད་ཀྱང་གཡོ་ སྒྱུའི་ངག་ཚིག་གིས། །མར་རྔོག་བསྟན་པ་སྐྱོང་བར་ནུས་སམ་ཅི། །མར་པའི་བཞེད་གཞུང་ཆ་ ཙམ་མ་མཐོང་ཡང་། །བསྡུས་ཚང་ཡན་གྱི་ཁ་བསྔགས་བསྡུས་པ་ལ། །སྙིང་པོ་མེད་པའི་ཡིག་ ཚོགས་ཆེར་སྤེལ་ཏེ། །ནཱ་རོ་མར་མིའི་བཞེད་པར་སྒྲོག་འདི་མཚར། །དོན་འདི་མཁྱེན་ནས་ གོང་མའི་བཞེད་གཞུང་ལྟར། །གབ་འཁྲུགས་མེད་པར་ཡི་གེར་བྲིས་ཤིག་ཅེས། །གསུང་གིས་ བསྐུལ་ཕྱིར་བཅོས་སླད་བྲལ་བ་ཡི། །ཆོས་ལ་ཡིད་ཆེས་རྙེད་ཕྱིར་བྲིས་པ་ཡིན།། །། དགྱེས་རྡོར་གྱི་མན་ངག་བསྲེ་འཕོ་དང་། ལམ་དགུ་ཕྲུགས་ཀྱི་ཁྲིད་ཡིག་འཁྲུལ་མེད་ངེས་ གསང་ཞེས་བྱ་བ་འདི་ཡང་། རྒྱལ་བའི་རིང་ལུགས་པ་ཆེན་པོ་དཔལ་སྟག་ལུང་པ་རྗེ་ངག་ དབང་བཀྲ་ཤིས་དཔལ་གྲུབ་ཀྱི་བཀས་བསྐུལ་ནས། རྒྱལ་ཁམས་པ་ཏཱ་ར་ནཱ་ཐས་ཉེ་བར་སྦྱར་ བའོ། །ཞུས་དག
Chinese
以清净的行规来讲述。 从喜金刚续部的 大海缝隙中，出现了这深奥意义精华的兔子。 即使没有依据，却用虚伪的言辞， 能守护玛尔巴、俄的教法吗？ 即使玛尔巴的见解一点也没见到， 却在汇集圆满以上的赞颂中汇集， 大量传播没有意义的文字， 宣扬那若、玛尔巴的见解，这很奇怪。 了解这个意义后，按照上师的见解， 请毫无隐瞒地写在文字中， 因为受到言语的催促，为了远离修改， 为了获得对佛法的信任而写下。 喜金刚的口诀混合转移和九次第道的引导文，名为无误决定密， 这也是在伟大的胜者宗派持有者，吉祥达隆巴尊者阿旺扎西班珠的命令催促下，由嘉康巴·多罗那他撰写的。 校订完毕。
English
It is spoken with pure conduct. From the seams of the ocean of the Hevajra Tantra, This rabbit of the essence of profound meaning has emerged. Even without a basis, with deceitful words, Can one protect the teachings of Marpa and Ngok? Even though one has not seen even a bit of Marpa's view, Yet in the collection of praises beyond the complete collection, Spreading a large amount of meaningless writing, It is strange to proclaim the views of Naropa and Marpa. Having understood this meaning, according to the view of the superiors, Please write it in words without concealment or confusion, Because I am urged by speech, in order to be free from alteration, I write this in order to gain faith in the Dharma. This instruction manual on the blending and transference of Hevajra's oral instructions and the nine sequential paths, called "Infallible Definitive Secret," was also composed by Gyalkhampa Tāranātha, urged by the command of the great holder of the Victorious lineage, the glorious Taklungpa Jetsun Ngawang Tashi Paldrub. Checked and finalized.