English
Dividing the ground, examining and distinguishing numbers and differences in what is without number and difference, and making multiple actions and activities out of what is without action and activity, etc., dividing them into categories and types in an inconceivable way. Because of attachment and clinging to this, one's own nature appears in various ways and manifests in various ways. So, has the essence of variety been prepared or not? It is indeed already prepared. How is it already prepared? It does not arise from others, but arises from itself, and because oneself has been completed and prepared from the very beginning. Now, does that itself need to be accomplished or not? Since it has been prepared from the beginning, it does not need to be accomplished at all. If it were not prepared from the beginning, then accomplishing it now would not make it prepared, and even if it were prepared, it would be a created dharma, so it would become past and done. What is past and done is of the nature of destruction. So, is it necessary to accomplish the depth of one's own nature, or is it necessary to accomplish what has been done? Because wisdom is subsequently prepared and clings to the infinite separately, it is necessary to accomplish it. If one accomplishes it, how is it prepared? Because the essence, the mind of bodhichitta, the great dharmakaya, is for purifying variety, one should meditate on and accomplish variety. When variety becomes prepared, it is the essence dharmakaya that is prepared. How is variety prepared? This is the vastness contained in the essence of variety. In the essence of wisdom, the lamp of clear bodhichitta is the action. The time of separation is when the container is cut off, and narrow-mindedness is abandoned. When awareness arises, mind and wisdom are separated, and taking from the mind, one wanders in samsara. When the conceptual thoughts of wisdom are purified, awareness is self-illuminating, and one grasps oneself, abiding in luminosity without grasping. The measure of separating mind and wisdom is when the container is slightly improved, grasping thoughts are purified, and thoughts cease to function. Wisdom is clear in non-thought. How is that? Because a Buddha has no karmic imprints, the action of wisdom is clear, and it exists without grasping thoughts. The path of arising is that mind arises from the three doors of desire, namely the mouth and the two nostrils, and wisdom arises from the brahma-randhra and the two eyes. Wisdom has two aspects: essence and function. The essence is the intention of the three-layered wisdom. The function has four aspects: three bindus, four connections, two needs, and abiding.
Chinese
一。应当知晓临终三诀。三个明点是：三身无离地安住。猛烈的关联是知晓三身之力的生起方式。两个必要是：知晓果的生起方式。一个安住是：赤裸觉性悬空的口诀。以具三、具四之势，以寂止处安住，以显现处遍布。寂止处的安住是：不为自明、光明二现的执取所染的赤裸觉性安住。显现处的遍布是：如处在花丛中观看。临终三诀是：关闭心之门，于执蕴念诵，智慧与母相融。关闭心之门，断绝净处的门，犹如狗被逐出门外。于执蕴念诵，分别念轮回断绝，善恶平等。智慧与母相融，觉性自取，现证圆满正等觉。三个明点是：四种安住之力内显，故安住菩提心明点是法身，觉性菩提心明点是报身，世俗幻化菩提心明点是化身。猛烈的关联是：明灯与心相连，如线一般。心与肺相连，如鸟的髓腔一般。肺与喉咙相连，粗大而明显。这些都安住在空性中。因此，觉性菩提心明点增长，称为空性智慧的精华，无碍的广大。而且，当四基明点安住于自身时，称为自生智慧。当安住于心时，称为觉性智慧，当安住于肺时，称为知，当安住于喉咙时，称为心，这是障碍。又，明灯与脑和宫殿相连，脑与额头相连，额头与密处相连。又，当安住于明灯时，是自生界性的明点。当安住于脑时，是大乐秘密的明点。当安住于额头时，是大乐光芒炽燃的明点。当安住于密处时，是大乐周遍一切的明点。平等性无二地回旋。从这些门中，除了方便智慧的赤白明点外，不会增长。
English
One. One should know the three crucial points at the time of death. The three bindus are: the three kayas abiding inseparably. The intense connection is knowing how the power of the three kayas arises. The two necessities are: knowing how the result arises. The one abiding is: the instruction of naked awareness hanging freely. Abiding in the manner of possessing three and possessing four, abiding in a state of quiescence, and pervading in a state of appearance. The abiding in a state of quiescence is: naked awareness abiding without being tainted by the grasping of self-awareness and the dualistic appearance of luminosity. The pervading in a state of appearance is: like looking while being in a flower garden. The three crucial points at the time of death are: closing the door of the mind, reciting to the grasping aggregates, and uniting wisdom with the mother. By closing the door of the mind, the door of the pure realm is blocked, like a dog being driven out the door. By reciting to the grasping aggregates, the cycle of conceptual thoughts is cut off, and virtue and vice are equalized. By uniting wisdom with the mother, awareness seizes itself, and one attains complete and perfect enlightenment. The three bindus are: the power of the four abidings appearing within, therefore the abiding bodhicitta bindu is the dharmakaya, the awareness bodhicitta bindu is the sambhogakaya, and the conventional illusory bodhicitta bindu is the nirmanakaya. The intense connection is: the lamp connected to the heart, like a thread. The heart connected to the lungs, like the marrow cavity of a bird. The lungs connected to the throat, thick and coarse. All of these abide in emptiness. From that, the awareness bodhicitta bindu increases, and it is called the essence of empty wisdom, possessing unobstructed vastness. Moreover, when the four base bindus abide in themselves, it is called self-arisen wisdom. When abiding in the heart, it is called awareness wisdom, when abiding in the lungs, it is called knowing, when abiding in the throat, it is called mind, and that is an obstruction. Furthermore, the clear lamp is connected to the brain and the palace of the house, the brain is connected to the forehead, and the forehead is connected to the secret place. Moreover, when abiding in the lamp, it is the bindu of the self-arisen realm. When abiding in the brain, it is the bindu of great bliss and secrecy. When abiding in the forehead, it is the bindu of great bliss blazing with light. When abiding in the secret place, it is the bindu of great bliss pervading all. Equality revolves in non-duality. From these doors, nothing else increases except for the white and red bindus of skillful means and wisdom.
Chinese
哦！那是化身产生的因。假象菩提心明点。庄严智慧菩提心之明点，如来父母的舌头莲花中，发出猛字轮，放出红白光芒。当清净刹土的菩萨父母行持世间交合之时，因缘聚合。因缘聚合之时，如同住在苏巴扎的怙主菩萨一般，行持事业而生。有两种必要。从智慧菩提心之门，对于一切法有无碍的必要。从假象菩提心之门，有产生化身的必要。从这两个门，智慧明点不会产生血。以上是显示内在增长。一个住处有三种：自性智慧，智慧之净土，智慧之显现。其中，自性智慧是基础不变的。智慧之净土是安住于光明中。智慧之显现是内外完全通透地显现。以上是显示净土的住处。智慧菩提心之明点，显现为外在的功用，以及显现为各种不同的显现时，不会产生分别念的智慧，而是自解脱于本位的意，是自显现。明点的功用没有内外之时，称为大通透智慧。明点的功用显现于内之时，称为辨别，是所知之功用的行持。明点的功用显现于外之时，称为完全辨别，是被显现所遍布。以上是将分别念转化为道用的口诀。之后，从习气中解脱之时，依止于智慧的事业。那时，会产生五具和圆满具二者。五具是，依止和，显现和，智慧和，解脱和，究竟和同时。那也像是流星划过天空一般。大圆满具之时，智慧升到空中，产生依止于习气，智慧融入法界，智慧在空中盘旋，觉性自取。那些是如来的五法，应当了知菩萨的六法。如是究竟之时
English
O! That is the cause for the arising of the emanation body. The illusory bodhicitta bindu. The ornate wisdom bodhicitta bindu, from the lotus of the tongues of the Tathagata parents, emanates a fierce syllable wheel, radiating white and red light. When the bodhisattva parents of a pure realm engage in worldly union, the causes and conditions are complete. When the causes and conditions are complete, just like the protector residing in Subaja, one arises by performing activities. There are two necessities. From the door of wisdom bodhicitta, there is the necessity of unobstructedness for all dharmas. From the door of illusory bodhicitta, there is the necessity of the arising of emanations. From these two doors, the wisdom bindu does not produce blood. The above shows the internal increase. One place has three: the nature of wisdom itself, the pure land of wisdom, and the manifestation of wisdom. Among these, the nature of wisdom itself is the unchanging ground. The pure land of wisdom is abiding in light. The manifestation of wisdom is appearing as completely transparent inside and out. The above shows the abiding of the pure land. The bindu of wisdom bodhicitta, appearing as an external function, and when appearing as various different appearances, the wisdom of conceptual thought does not arise, but the intention of self-liberation in its own place is self-manifestation. When the function of the bindu has no inside or outside, it is called great transparent wisdom. When the function of the bindu appears internally, it is called discernment, which is the practice of the function of knowable objects. When the function of the bindu appears externally, it is called complete discernment, which is pervaded by manifestation. The above is the oral instruction for transforming conceptual thought into the path. Afterwards, when liberated from habitual tendencies, one relies on the activity of wisdom. At that time, the fivefold possession and the perfect possession will arise. The fivefold possession is simultaneous with reliance, appearance, wisdom, liberation, and completion. That is also like a shooting star streaking across the sky. At the time of great perfect possession, wisdom rises into the sky, arising relies on habitual tendencies, wisdom dissolves into the dharmadhatu, wisdom swirls in the sky, and awareness is self-grasped. These are the five dharmas of the Tathagata, and the six dharmas of the bodhisattva should be known. Thus, at the time of completion
Chinese
是广大菩提心之精华。当菩提心精华显现之时，法身具有智慧的光芒。在法身与显现之间，智慧游动。法身、智慧和显现三者，虽看似一体又相异，实则自性中自然解脱。应将此理融入见解的精髓之中。此乃上师甚深秘密之精髓。此为殊胜见解之法，金刚秘密精髓之深藏宝藏圆满。若传于非器或破戒者，则徒劳无益。愿与具缘者相遇。此乃要诀之口诀，应保密。若传授，则严守秘密。秘密，秘密，秘密。嘎雅。秘密！
English
It is the essence of vast Bodhicitta. When the essence of Bodhicitta arises, the Dharmakaya has the radiance of wisdom. Between the Dharmakaya and appearance, wisdom wanders. The Dharmakaya, wisdom, and appearance are three. Although they appear as one and different, they are naturally liberated from their own nature. This meaning should be integrated into the essence of the view. This is the master's profound secret essence. This is the Dharma of special views, the complete treasure of the Vajra secret essence. If given to non-vessels or those who break vows, it will be in vain. May I meet with a fortunate one. This is the key instruction, keep it secret. If you give it, keep the secret strictly. Secret, secret, secret. Gahya. Secret!
Chinese
然后，将驾驭业心的诀窍从上师的举止中领会。此诀窍不可书写，即使精通仪轨和口诀的结合运用者也不允许使用。这里有观看的城堡和观看的隘口两种。精通观看的城堡者，具备观看的稳固性，若不领悟隘口的举止，而永远期望金刚心，则无法获得举止。还要稳固禅定，如果不居住在寂静处，就如同高种姓的普通人的禅定一样，意识会自行散乱，心要无法安住于心中，又怎能寻获法性法呢？由于不生起信赖的把握，对神圣的法产生怀疑，导致流言蜚语增多，因此要努力修习观看的隘口。首先，瑜伽士自己安住在寂静处，结跏趺坐，身体正直，放松感官。在我的面前，有一位美丽的酒女，以各种装饰打扮，非常美丽，拥有令人心仪的眷属。她用一个银制的盘子，盛满了各种食物，如米饭、精华、肉、酥油、凝乳、糖、蜂蜜、酒、酸奶和热饮等，享用着难以想象的食物，从而使业心得到放松和控制。也就是说，要分别感受那些食物的味道，感到饱足和美味，从而使之稳固地成为一种体验。同样地，要反复地依赖它，将欲望的食物稍微混合，并学习禅定的食物，也就是思虑的食物。还要长期地依赖它，从几个月到一年、一年半或十二个月之间，不要被他人打断。像这样长期安住和稳固的时候，五种欲望的功德都具备了，因此要享受它，要知道从自身显现的不间断的享乐，是自己心性的特征，是如此显现的本质。要知道心在心中嬉戏，智慧在智慧中嬉戏。像这样了解的时候，无论因缘如何，对于食物和任何享用，都能无执无著地享用。