Tibetan
བང་བསྒྱུར་མ་ནས་ནཿ སྒྲུབ་སྡེ་དྲག་གིཿ ཕྱི་སྒྲུབཿ ནང་སྒྲུབཿ གསང་སྒྲུབཿ ཡང་གསང་གཏེར་གྱི་སྒྲུབ་པ་ལ་མཁས་ཀྱང་མཐོང་འཁོལ་དངོས་སུ་མ་ཤེས་པསཿ ཕྱི་སྒྲུབ་ཡིན་པ་ཁ་ཚོན་ཆོདཿ སྤྱོད་པའི་སྡོམ་ཆེན་མ་ཤེས་ནཿ མཐ་སྟོབས་ཆེ་ཡང་སྲིན་པོ་དང་འདྲའོཿ སྲོག་གི་ཆོས་གསུམ་ལཿ བླ་སྲོག་ཚེ་དང་གསུམ་གྱི་དགོངས་པ་གལ་ཆེཿ དེ་ཡང་ཉམས་ན་ཚེ་ཉམསཿ འཁྱམས་ན་བླ་འཁྱམསཿ ཆད་ན་སྲོག་ཆད་པསཿ བདག་གི་བླ་སྐྱབས་པཿ ཚེ་བསྲིང་བཿ སྲོག་གསོལ་པཿ དགྲའི་བླ་དགགས་པཿ ཚེ་སྟུང་བཿ སྲོག་བཅད་པཿ ཕན་གནོད་ལས་ཀྱི་བསྒྱུར་ཁ་ཤེས་དགོསཿ བླ་ནི་གནས་པ་ལས་ལ་གནསཿ གཟགས་ནི་ཤ་བ་ལག་དང་གཡག་དང་རུ་ལ་སོགས་པར་སྤྲུལཿ འཁྱམས་ནི་ངེས་མེད་གར་ཡང་འཁྱམསཿ བསྡོངས་ནི་ལྷན་གཅིག་སྐྱེས་པའི་ལྷ་དང་སྡོང་ངོཿ ཚེ་ནི་སྙིང་གི་དཀྱིལ་ན་རྩ་བ་སྦྲ་འདྲ་བཿ དྭངས་མ་ལྔ་འདས་ཀྱི་དབས་ནཿ ཡི་གེ་ནྲྀ་ལྗང་ག་ཞིག་གི་དབྱིབས་སུ་གནསཿ དྲན་བྱེད་ཀྱི་ཤེས་པ་དེ་ལ་བརྟེན་ནས་གནསཿ དབགས་དང་འགྲོགས་ནས་དྲན་རིག་སྣ་ཚོགས་འགྱཿ འཆི་བའི་དུས་ན་ནྲྀ་དེ་རླང་དང་འགྲོགས་ནས་ཕྱི་ལ་ཐོན་ནས་ཡལ་ནས་འགྲོཿ ཡིད་ལ་རྟེན་མེད་པར་དོའི་གནས་སུ་འཁྱམས་སོཿ སྲོག་ལ་རྣམ་པ་བཞིཿ ཆགས་པ་ཁྲག་གི་སྲོགཿ ལས་ཆགས་དེ་ལ་སེམས་བརྟེན་པསཿ སྲོག་ཆགས་གཟགས་སུ་སྣང་བ་ཐམས་ཅད་ཡིནཿ འདི་ལ་བསད་དང་བཅད་དུ་ཡོད་པས་འཆི་བར་སྣང་བ་ཡིན་ནོཿ གནས་པ་དོན་གྱི་སྲོགཿ བདེ་བར་གཤེགས་པའི་སྲོག་ཡིནཿ ཆོས་ཉིད་དོན་གྱི་གནས་ལུགས་ཀྱི་སྲོག་ཆོད་པསཿ མྱ་ངན་ལས་འདས་པའི་དགོངས་པ་ཐོབཿ འཁྲལ་བ་ཡིད་ཀྱི་སྲོགཿ མི་མ་ཡིན་གྱི་སྲོག་ཡིནཿ ཡིད་ཀྱི་ལས་ལ་བརྟེན་ནསཿ དངོས་སུ་བསད་ཅིང་བཟང་དུ་མེདཿ རྫས་དང་སྔགས་དང་ཏིང་ངེ་འཛིན་གྱིསཿ ཡིད་སེམས་དབང་དུ་བསྡུས་པས་རང་ལ་རང་དབང་མེད་པསཿ སྲོག་ལ་དབང་བྱར་ཡོདཿ རྩ་རླང་བྱང་སེམས་ཀྱི་སྲོགཿ སྒོམ་པ་ཡིནཿ ལས་ག་ན་གནས་པ་ན་རྩ་གནསཿ རྩ་ག་ན་གནས་པ་ན་རླང་གནསཿ རླང་ག་ན་གནས་པ་ན་བྱང་ཆབ་སེམས་གནསཿ རླང་སེམས་ཨ་ཝ་དྷུ་ཏིར་ཆད་ནཿ རླང་དང་སེམས་ལ་དབང་ཐོབ་པསཿ འཁོར་འདས་ཀྱི་སྲོག་དུས་གཅིག་ཏུ་ཐོབ་པ་ཡིན་ནོཿ སྲོག་གི་ཆོས་གསུམ་ལཿ ལྟ་སྤྱོད་ཀྱི་བྱ་རས་སོད་པ་གལ་ཆེཿ ལྟ་སྤྱོད་དོན་དང་མ་ལྡན་ནཿ བཤན་པ་མ་རི་རྩེ་དང་འདྲའོཿ རྫོང་འཕྲང་སྲོག་དང་གསུམ་གྱིཿ ཆིངས་ཀྱི་མན་ངགཿ སྣོད་ངན་ལ་སྤེལ་བར་མ་གསངས་སོཿ ཨཐྎ རྒྱ་རྒྱ་རྒྱཿ གྲུབ་ཐོབ་དངོས་གྲབ་ཀྱི་ཕྱག་དཔེ་ལས་མངའ་བདག་མྱང་གིས་ཕྱག་བྲིས་མཛད་པའ
Chinese
从转变之法起，修持严厉之部：外修，内修，密修，极密伏藏之修法虽精通，然未真实知晓见解，故可断定为外修。若不了解行持之大戒，纵有强大力量亦如罗刹。关于命之三法：魂命寿三者之意甚为重要。若衰损则寿衰，若漂泊则魂漂，若断绝则命断，故需知晓守护己之魂，延续寿，祈请命，阻挡敌之魂，耗损寿，断绝命，利益损害之转变。魂在于安住，在于事业。显现为牦牛犊、牦牛、鹿等。漂泊则无定处，随处漂泊。相伴为俱生之神与树。寿在于心之中央，如根茎般。五清净物消逝之时，有字母ནྲྀ（藏文，梵文天城体，梵文罗马拟音，Nri，人）呈绿色之形状安住。依存于忆念之识而安住。与气息相伴，生起各种忆念之觉知。临终之时，此ནྲྀ（藏文，梵文天城体，梵文罗马拟音，Nri，人）与气息相伴，从外而出，消逝而去。于意无所依，漂泊于堕处。命有四种形态：执着为血之命。心依存于业之执着，故一切显现为有命之物。因此有杀害与断绝，故显现为死亡。安住为义之命。乃善逝之命。断绝法性义之安住之命，故获得寂灭之意。散乱为意之命。乃非人之命。依存于意之业，故无法真实杀害与变好。以物、咒与三摩地，若能掌控意识，则自身无有自主，故能掌控命。脉气菩提心之命，乃禅修者。业于何处安住则脉安住，脉于何处安住则气安住，气于何处安住则菩提心安住。气心若断于中脉，则能获得掌控气与心，故能同时获得轮回与涅槃之命。关于命之三法，见修行持之行为至关重要。若见修行持与义不符，则如屠夫麻日孜。宗、险地与命三者之誓言口诀，未曾向恶器宣说。ཨཐྎ རྒྱ་རྒྱ་རྒྱཿ 成就者真实现证之手抄本中，由领主娘所亲笔书写。
English
From the method of transformation onwards, the practice of the fierce division: Outer practice, inner practice, secret practice, although skilled in the practice of the most secret treasure, but not truly knowing the view, it can be determined as outer practice. If the great vows of conduct are not understood, even with great power, one is like a Rakshasa. Regarding the three dharmas of life: the intention of the three, soul, life, and lifespan, is very important. If it deteriorates, life deteriorates; if it wanders, the soul wanders; if it is cut off, life is cut off. Therefore, one needs to know how to protect one's own soul, extend life, supplicate life, block the enemy's soul, deplete life, cut off life, and understand the transformation of benefit and harm. The soul resides in abiding, in activity. It manifests as a calf, a yak, a deer, and so on. Wandering has no fixed place, wandering everywhere. Accompanying is the co-born deity and the tree. Life is in the center of the heart, like a root. When the five pure essences have passed, the letter ནྲྀ（Tibetan, Devanagari, Romanized Sanskrit, Nri, Man）exists in the shape of a green color. It abides relying on the consciousness of remembrance. Accompanied by breath, various remembrances and awareness arise. At the time of death, this ནྲྀ（Tibetan, Devanagari, Romanized Sanskrit, Nri, Man）accompanied by breath, comes out and vanishes. Without support in the mind, it wanders in the place of falling. Life has four aspects: Attachment is the life of blood. The mind relies on the attachment of karma, therefore all that appears as living beings is life. Because there is killing and cutting, it appears as death. Abiding is the life of meaning. It is the life of the Sugata. Cutting off the life of the nature of reality, one attains the intention of Nirvana. Scattering is the life of mind. It is the life of non-humans. Relying on the karma of the mind, it cannot be truly killed or made better. With substances, mantras, and samadhi, if one can control the mind, then one has no autonomy, therefore one has power over life. The life of the channels, winds, and bodhicitta is the meditator. When karma abides, the channels abide; when the channels abide, the winds abide; when the winds abide, the bodhicitta abides. If the wind and mind are cut off in the central channel, then one can gain control over the wind and mind, therefore one can simultaneously obtain the life of samsara and nirvana. Regarding the three dharmas of life, the actions of view and conduct are crucial. If view and conduct do not accord with meaning, then one is like the butcher Mari Tze. The secret instructions of the vows of Dzong, dangerous places, and the three lives, were not revealed to unworthy vessels. ཨཐྎ རྒྱ་རྒྱ་རྒྱཿ From the handwritten manuscript of the accomplished one, the lord Nyang wrote it.
English
It is not delusion, and the special activities of the four actions are also self-manifesting. Thus, one is liberated in the realm of self-manifestation, not in the manifestation of others. For example, just as the objects of a dream appear only to oneself and not to others, the manifestation of samadhi and the equality of samsara and nirvana as one are also the realm of self-manifestation. In self-manifestation, everything appears to be the activity of a Buddha, but this is the self-manifestation of those who have realized it. For those who are deluded and have not realized it, their activities appear as different self-manifestations, and they are bound by them. The emptiness of the essential ground is placed as an inexhaustible treasure for future generations of following yogis. May it benefit future generations! Athi. Gya Gya Gya.
Chinese
是化身。精华菩提心无生无死，知其本有是法身之智慧。知其显现种种，是如镜之智慧。于不生、不灭、无别的虚空中，诸法皆是平等性之智慧。为众生分别宣说各自所喜，是分别智。自他一切之利益皆由自心所成，是成所作智。犹如照亮世间之太阳精华，不会被昏暗的乌云所遮蔽。犹如能生出所欲之如意宝，不会被饥渴所困扰的大众所损耗。三身俱生之密意。一切法皆是三身所欲之一。此法之诀窍即是秘密。与二常之三身相结合。修持。于适当之时知晓。临终之时修持果位三身。若知显现为自显现，则无为业所转之自主。若知生起为自生起，则无入于心之譬喻。若知气为自之力量，则无分为业与心二者之自主。经由三种自主之门，空明觉性证得法身。四位智者之口诀，如线穿珠般传承。密咒堡之口诀次第八重，再次于灌顶宝藏中传授。果位三身之决定完毕。嘉嘉嘉。
English
It is the Emanation Body. The essence, Bodhichitta, is without birth or death. Knowing it to be primordially existent is the wisdom of the Dharma Body. Knowing it to appear in various forms is the mirror-like wisdom. In the space of unborn, unceasing, and undifferentiated, all phenomena are the wisdom of equality. Showing each sentient being what they desire individually is the discriminating wisdom. All benefits for oneself and others are accomplished from one's own mind, it is the accomplishing wisdom. Like the essence of the sun illuminating the world, it is not diminished by a multitude of obscurations. Like a wish-fulfilling jewel that produces desires, it is not diminished by a multitude afflicted by hunger and thirst. The intent of the three bodies arising together. All phenomena are one in desiring the three bodies. This is the secret instruction of this Dharma's tradition. Combine with the three bodies of the two eternals. Practice. Know the occasion. At the time of death, meditate on the three bodies of the result. If you know appearance as self-appearance, there is no control to be driven by karma. If you know arising as self-arising, there is no example of entering the mind. If you know the energy as your own power, there is no control to divide into karma and mind. Through the door of three kinds of self-mastery, empty-clear awareness attains the Dharmakaya. The instructions of the four wise men, transmitted like a thread through pearls. The secret mantra Dzong's instructions, eight in sequence, are again transmitted in the empowerment treasure. The determination of the three bodies of the result is complete. Gya Gya Gya.
Chinese
并且。领悟此禅定的意义，舍弃痛苦，成办大事。对此，首先将处所降伏，器具与量相合，供养上师与三宝，也给自己留下生活所需，然后几天里，将事业心降伏。之后，即使觉得工作轻松，也要像冰冷的道路一样，戒除酒和饮料，饮食不要过饱也不要饥饿。不要把不干净的想法放在心里，要随性而为，成办大事。对此，第一是与本尊相遇，第二是使光明变得巨大，第三是使之无二。第一，与本尊相遇，即在眼识中显现，是使诸根的显现与本尊融合的诀窍。放开诸根，安住于空性之中。然后，观想本尊，看向其他方向，如果与看所依没有差别，那就是抓住了。如果发生变化，就看那个变化。或者看所依。在没有抓住之前，一直那样做是好的。第二，光明变得巨大，即在意识中显现，是区分意识显现与本尊的诀窍。安住于空性，只修本尊。有时放下，在空隙中，在没有获得稳固之前也是如此。太阳三部分。几天、几个月、几年。大劫也会变成稳固。第三，使之无二，即在行为的境地中显现。是在瑜伽士的显现中获得本尊的诀窍。在任何地方观修，观修各种各样的。增多和减少，忿怒和寂静，散乱和不散乱，无论显现什么。如果看到与现在的物体没有差别。观修和不观修，都会自然而然地显现出没有差别，那就是变成了力量。在那个时候，显现也知道是三摩地，在那个时候，显现和空性也知道是相同的。在那个时候，显现也知道是智慧，是法身大殿。那是自证的显现。像牦牛的影子一样迅速。第八是修八休息。然后分成八个部分。四个修习四个休息。然后，中午的三部分是最好的，那样可以稳固生命。抓住心的时候。知道象征是乳酪的时候。在运用心的时候，知道自己的心是上师的时候。安住于佛陀之地的自心。
English
And. Understanding the meaning of this meditation, abandoning suffering, accomplishing great things. For this, first subdue the place, match the utensils with the measure, offer to the Lama and the Three Jewels, and also leave sustenance for yourself. Then, for a few days, subdue the working mind. After that, even if you feel the work is easy, like a cold road, abstain from alcohol and drinks. Do not eat too much or be hungry. Do not keep unclean thoughts in your mind, be casual, and accomplish great things. For this, the first is to meet the deity, the second is to make the clarity great, and the third is to make it non-dual. First, meeting the deity, that is, appearing in the eye consciousness, is the key to merging the manifestation of the senses with the deity. Release the senses and abide in emptiness. Then, visualize the deity, look in other directions, and if there is no difference from looking at the support, then it is grasped. If there is a change, look at that change. Or look at the support. It is good to do that until it is not grasped. Second, the clarity becomes great, that is, it appears in the mind consciousness, which is the key to distinguishing the manifestation of mind consciousness from the deity. Abide in emptiness and only meditate on the deity. Sometimes let go, in the gap, it is the same before stability is obtained. Three parts of the sun. Days, months, years. Great kalpas will also become stable. Third, making it non-dual, that is, appearing in the realm of action. It is the key to obtaining the deity in the manifestation of the yogi. Meditate anywhere, meditate in various ways. Increasing and decreasing, wrathful and peaceful, scattered and not scattered, whatever appears. If you see that there is no difference from the present object. Meditating and not meditating, it will naturally appear without difference, that is, it has become power. At that time, the appearance is also known to be samadhi, at that time, the appearance and emptiness are also known to be the same. At that time, the appearance is also known to be wisdom, the great palace of the Dharmakaya. That is the manifestation of self-awareness. Like the shadow of a yak, quickly. The eighth is to practice eight rests. Then divide into eight parts. Four practices and four rests. Then, the three parts of noon are the best, so that life can be stabilized. When grasping the mind. Knowing that the symbol is cheese. When using the mind, knowing that one's own mind is the Lama. The self-mind that abides in the Buddha's land.