Chinese
以正知观察行为，对于取舍之处谨慎从事，具备精进之人，应当时常自己行善，劝他人行善，随喜他人行善；自己断恶，劝他人断恶，对于已作之恶行忏悔并发誓不再重犯。总而言之，不怀任何虚伪，以正直之心，在有生之年，对于行善断恶，哪怕是微小之事，也要尽力而为。如此，则能利益自他，奠定永久安乐的基础，是正确无误的行为。果实是断证的功德。也就是从现在开始，自己内心的所断之烦恼稍微减少，信心、出离心、慈悲心等善心增长。如果未能如此，即使自认为见解和修行很好，但如果对自心没有利益，则没有任何意义。即使出现神通、神变等各种征兆，如果因此而使散乱等恶行增加，与佛法越来越相违背，体验和证悟越来越低劣，自性越来越恶劣，那就是魔障的征兆，必须断除。如果出现好坏不定的各种现象，并且对这些现象的期望和执着越来越大，那就是增长和衰退的征兆，因此对任何事物都不要有期望和执着，这一点非常重要。减少自己的欲望，生起无伪的慈悲心，以及通过修习而产生的智慧等功德无论增长多少，都不要有傲慢和执着，不要有贪恋和执着，证悟越来越好越来越稳固，自性越来越好，对轮回越来越厌离，对佛法和上师的信心越来越大，自心与清净的佛法越来越相应，这就是正确的征兆。如果白天修行的正行和后行达到无二无别的稳固状态，那么夜晚无论睡眠深浅，光明都会自然而然地显现。如果更加精进地修行，或许会出现昼夜光明周遍的情况。如果通过夜晚瑜伽的窍诀，能够控制梦境，或者偶尔在某个夜晚证悟光明，但如果没有获得正行的稳固，那么大多会像彩虹消失一样消散。如果对果实的功德期望过高，则没有任何帮助。谨慎对待产生功德之因的行善断恶，并且对修行付出真心。
English
Observing actions with correct awareness, being diligent in taking precautions at the points of acceptance and rejection, those endowed with diligence should always perform virtuous deeds themselves, encourage others to do so, and rejoice in the virtuous deeds of others. They should abandon their own evil deeds, encourage others to abandon evil deeds, and confess and vow not to repeat the evil deeds they have committed. In short, without any hypocrisy, with a straightforward mind, for as long as life lasts, one should strive to the best of one's ability to perform virtuous deeds and abandon evil deeds, even the smallest ones. By doing so, one benefits oneself and others, establishes the foundation for lasting happiness, and engages in correct and unerring conduct. The fruit is the qualities of abandonment and realization. That is, from now on, the afflictions to be abandoned in one's own mind should gradually decrease, and faith, renunciation, loving-kindness, compassion, and other virtuous thoughts should increase. If this does not happen, even if one prides oneself on having good views and meditation, it is of no use if it does not benefit one's own mind. Even if various signs such as clairvoyance and miraculous powers appear, if they lead to an increase in negative actions such as distraction, increasing opposition to the Dharma, decreasing experience and realization, and worsening one's character, then these are signs of obstacles and demonic influences and should be abandoned. If various phenomena, both good and bad, occur without certainty, and one's hopes and attachments to them increase, then these are signs of growth and decline, so it is important to have no hope or attachment to anything. Reduce your own desires, generate unfeigned compassion, and no matter how much qualities such as wisdom arising from meditation increase, do not have pride or attachment to them, do not have clinging or attachment, let realization become better and more stable, let your character become better, let your mind become more detached from samsara, let your faith in the Dharma and the Lama increase, and let your mind become more aligned with the holy Dharma. These are the signs of correctness. When the practice of the day achieves a stability such that the main practice and post-practice are indistinguishable, then at night, the clear light of sleep, whether light or deep, will be spontaneously realized. If one practices even more diligently, it seems that there may be a state where the clear light pervades day and night. If one is able to control dreams through the instructions of night yoga, or if one realizes the clear light even on just one night, but has not gained stability in the main practice, then it seems that many will disappear like a fading rainbow. Having too much hope for the qualities of the fruit is of no benefit. Be careful with the causes of the arising of qualities, such as performing virtuous deeds and abandoning evil deeds, and put your heart into the practice.
Chinese
如此行持，要点在于不犯错。最终的果位是，断证圆满究竟的佛陀果位。也就是，所断二障及其习气完全清净无余，所证智慧功德无一不圆满，自利法身得以显现。为了他利，以两种色身，以适合任何所化众生的方式，无量利生事业恒常周遍，自然成就，其广大如虚空之边际，其长久直至轮回未空之际，无需勤作而自然生起。这些要点深奥，简明扼要，易于理解，故请自行观阅领悟。不要因为觉得书中有而舍弃。也不要向其他人展示。这是誓言的封印。这是娘拉索南坚赞的口头传承。吉祥！此外，关于妥噶（顿超）。大掘藏师仁波切说：当见到空点觉三者的显现时，认为对其不作任何执持，放松觉性而安住是最好的妥噶修法，这是不对的。而是像在空点之篱笆上钉入木桩一样，专注于此。像这样，对于那样的空点，将内在的觉性如紧握般地竖立如矛，或者不让觉性散乱，而是与空点相融合，像钉桩一样努力修持，这才是最好的。 大圆满实修要义 娘拉索南坚赞口传。
English
To act in this way, the key is not to make mistakes. The ultimate result is the state of Buddhahood, which is the perfection of both abandonment and realization. That is, the two obscurations to be abandoned, together with their habitual tendencies, are completely purified without remainder, and all the wisdom and qualities to be realized are completely perfected. The Dharmakaya for one's own benefit is manifested. For the benefit of others, with two Rupakayas, in a way that suits any sentient beings to be tamed, the immeasurable activities of benefiting beings are constant and pervasive, naturally accomplished, its vastness is equal to the edge of the sky, its duration is until the end of samsara, arising without effort. These key points are profound, concise, and easy to understand, so please read and understand them yourself. Do not abandon them thinking they are in books. Do not show them to anyone else. This is the seal of secrecy. This is the oral transmission of Nyakla Sonam Gyaltsen. Auspicious! Furthermore, regarding Tögal (Breakthrough). The Great Tertön Rinpoche said: When seeing the appearances of emptiness, bindu, and rigpa, it is not correct to think that the best Tögal practice is to let go of rigpa without any grasping and abide in it. Rather, like driving a stake into the fence of emptiness and bindu, focus on it. Like this, for such emptiness and bindu, hold the inner rigpa firmly like a spear, or do not let rigpa scatter, but merge with the emptiness and bindu, and strive to practice like driving a stake, this is the best. Concise instructions on the practice of Dzogchen, oral transmission of Nyakla Sonam Gyaltsen.