Chinese
哦！住在居士家中。在普波切听闻格西赞卡波切讲法。拜见了惹贡。向一位三十三岁的上师增达玛菩提，以表诠示心之境，以语注入耳根，以表和语诠释，也作了加持。他是贡波巴。住在居士家中。向上师增觉色，以表诠示心之境，以语注入耳根，以表和语诠释，九十六岁时逝世。也作了加持。他向上师哦莱班德，以表诠示心之境，以语注入耳根，以表和语诠释，也作了加持。之后又向杰达玛菩提请求了所有加持。他向释迦比丘哦莱觉色，以表诠示心之境，以语注入耳根，以表和语诠释，谢吾丹擦也作了加持。又，达玛菩提，向孜益西达波泽嘎瓦，住在居士家中，旺波，以表和语诠释心之境，也作了加持。孜益西旺波向堪布拉卡普波切瓦，身份是比丘，向吾钦波索南沃以表诠示心之境，以语注入耳根，以表和语诠释，也作了加持。他向拉卡瓦，上师汝多吉旺秋，身份是居士，以表诠示心之境，以语注入耳根，以表和语诠释，也作了加持。他向多闻比丘绛曲崩，以表诠示心之境，以语注入耳根，以表和语诠释，也作了加持。他向四边导师勋努绛曲，以表诠示心之境，以语注入耳根，以表和语诠释，也作了加持。这是以窍诀解脱的补特伽罗，在那之前无论如何，为了对窍诀生起信心。上师的传承中断后，开启耳传口诀的巨大宝藏之时。 ༈ 又是，吉祥普贤王如来，不生无生法身。金刚萨埵圆满报身。
English
O! He resided in a householder's home. In Pukpoche, he heard Geshe Tsankha Poche give teachings. He met Rawa Gom. To a master Dzeng Dharma Bodhi, who was thirty-three years old, he showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and also bestowed blessings. He was Gungpopa. He resided in a householder's home. To Master Dzeng José, he showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and passed away at the age of ninety-six. He also bestowed blessings. He, to Master O-lai Bendhe, showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and also bestowed blessings. Later, he also requested all the blessings from Je Dharma Bodhi. He, to Shakya Bhikshu O-lai José, showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and Sheuwen Tsar also bestowed blessings. Also, Dharma Bodhi, to Zik Yeshe Dakpo Zekarwa, who resided in a householder's home, Wangpo, explained the realm of mind through symbols and words, and also bestowed blessings. Zik Yeshe Wangpo, to Khenpo Lakha Pukpochewa, whose status was a Bhikshu, to Nguchenpo Sonam Ö, showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and also bestowed blessings. He, to Lakawa, Master Ru Dorje Wangchuk, whose status was a householder, showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and also bestowed blessings. He, to the well-learned Bhikshu Jangchub Bum, showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and also bestowed blessings. He, to the teacher of the four extremes, Zhönnu Jangchub, showed the realm of mind through symbols, poured words into the ear faculty, explained through symbols and words, and also bestowed blessings. This is a person liberated by the instructions; before that, in any case, in order to have faith in the instructions. After the lineage of the Lama is interrupted, it is the time to unlock the great treasure of the oral transmission instructions. ༈ Also, glorious Samantabhadra, the unborn, unoriginated Dharmakaya. Vajrasattva, the Sambhogakaya.
Chinese
是身。心清净者，于所化调伏之众生前显现之乃是化身。彼等即是佛。据说，嘎饶多吉于邬金之境，于黑云聚集之中，为聚集之空行母们说法，至今仍然安住。蒋巴协年于功德生之城中，唯清净之显现者方能得见，不清净者则不得见。据说，彼处并无村民。证得持明者长寿之悉地。据说，师利星哈已前往空行净土。据说，贝若扎纳于扎之央宗，如彩虹消逝般，无余而逝。弥庞贡布，据说，从导师巴果的口中说出，至今仍然安住。曾有人派遣一僧人前往达波查看，据说，有一位年届五百岁者安住于此，但现在已不在，据说已无余消失。年蓝活了一百零二年后，据说遗体无余而逝。匝昂活了一百四十四年后，据说遗体无余而逝。库觉活了一百一十七年后，据说遗体无余而逝。据说，此三人于康地的瓦桑格扎，在蛇年，一年接着一年，如雾气消散般，于虚空中逝去。娘绛秋扎巴于藏地的彭波日沃切，据说遗体无余而逝。娘西绕迥乃于昂秀普波切的拉日山顶，将衣物、念珠、法衣和金腰带挂在柏树上，据说已于虚空中逝去。巴果益西绛秋活到九十八岁时，于普琼祖拉如，被一位名叫觉姆冈姆者，在佛堂内火化，火焰如水瓶般大小，肉眼可见地于虚空中逝去，身后没有留下任何焚烧的骨头，也没有留下任何可供焚烧之物和骨灰。导师增活了一百五十七岁。据说，活到九十六岁时，早上说出“生死不修”，说“我的身体有阴影，所以身体上会有残留，但心中不会留下任何残留”，然后在秋季第一个月的二十二日黎明时分去世，火化后，虚空中出现了彩虹十字，火化者们没有看到，但帕卡地方名叫江索的牧民和许多人都看到了。
English
It is the body. For those with pure minds, the manifestation to those to be tamed is the Nirmanakaya. Those are the Buddhas. It is said that Garab Dorje, in the land of Oddiyana, amidst the gathering of black clouds, is still teaching the Dharma to the assembled Dakinis. Jampal Shenyen, in the city of Yonten Jungwa, is seen only by those with pure perception, not by those with impure perception. It is said that there are no villagers there. He attained the Siddhi of longevity as a Vidyadhara. It is said that Shri Singha has gone to the realm of the Dakinis. It is said that Vairotsana, at Drak Yangdzong, passed away without remainder, like a rainbow dissolving. Mipham Gonpo, it is said, from the mouth of the teacher Rba Gom, is still residing there. When Dzeng sent someone to Dagpo to investigate, it is said that there was one who was five hundred years old residing there, but now he is no longer there, it is said that he has disappeared without remainder. Nganlam lived for one hundred and two years, and then it is said that his body passed away without remainder. Zangam lived for one hundred and forty-four years, and then it is said that his body passed away without remainder. Khu Gyur lived for one hundred and seventeen years, and then it is said that his body passed away without remainder. It is said that these three, at Wa Sengge Drak in Kham, in the year of the snake, one after another in the same year, ascended into the sky like mist clearing. Nyang Jangchub Drakpa, at Pungpo Riwoche in Tsang, it is said that his body passed away without remainder. Nyang Sherab Jungne, at the summit of Lhari Mountain in Ngamshö Pukpoche, hung his clothes, rosary, Dharma robes, and golden belt on a juniper tree, and it is said that he ascended into the sky. Rba Gom Yeshe Jangchub, at the age of ninety-eight, in Pukchung Zurraru, was cremated by a woman named Jomo Gangmo in the temple, and a flame the size of a vase was visible to the eye, ascending into the sky, leaving behind no ashes or bones, and no fuel or ashes were produced. The teacher Dzeng was one hundred and fifty-seven years old. It is said that he lived to be ninety-six, and in the morning said, "Birth and death are not to be corrected," saying, "My body has a shadow, so there will be a remainder in the body, but I will not leave any remainder in the mind," and then on the twenty-second day of the first month of autumn, at dawn, he passed away, and when his body was cremated, a rainbow cross appeared in the sky, which the cremator did not see, but the shepherd named Jangso from Pharkha and many people saw it.
Chinese
传来之语。由此传给观自在智慧者。由此传给堪布卡瓦索南沃。由此传给导师金刚自在。由此传给菩提百千。由此传给青年菩提，应给予之。第四座终。
English
The words that came down. From that [it was transmitted] to Gzig Yeshe Wangpo. From that to Khenpo Khawa Sonam Wo. From that to the master Dorje Wangchuk. From that to Jangchub Bum. From that to Zhonnu Jangchub, it should be given. End of the fourth session.
Chinese
布施有两种，即：与努力相关的、存在于身体中的气，以及与努力无关的、存在于意中的气。其中，第一种具有十个名称的“拉”的自性，以球状的形式存在，出自《密集》。有五种“拉”，即：持命气、与火同住气、遍行气、上行气、下行气。第一种，持命气，是执持呼吸出入的气。虽然可以控制它，但控制它并不能领悟真正的意义。遍行气是使身体感受到触觉的气，它也无法控制。即使控制了，也无法领悟真正的意义。与火同住气是使身体产生温暖的气，控制它并不能领悟真正的意义。上行气是使身体产生光泽和光彩的气，它无法控制。即使控制了，也无法领悟真正的意义。下行气是分离食物精华和糟粕的气，它对于行为没有必要。即使控制了，也无法领悟真正的意义。这些是与努力相关的气。被称为“不以这个窍诀的规矩来执持”。在这里，第二种是努力产生的意，被认为是意识。有人说，这是一个无实体的存在。如果这样，是否确定了无实体呢？回答是：方法本身就很重要，窍诀本身就很重要，这是被承认的。确定存在于“拉”中的气，这也有两种：完全清净的气和完全烦恼的气。这也有两种：烦恼的意，是产生习气等的容器。那么，对于一个无实体的意，一个无实体的气存在于其中，这是否可以控制呢？回答是：也可以控制，通过上师的窍诀来控制。对此的象征是：不关闭也不摇动诸根的门。通过它，什么样的法性会在相续中产生呢？认识心性为自身，并且自身的体性自明，在其中没有任何思维念头停留，这样的状态会在相续中产生。在相续中产生的这种状态，被称为心性完全清净。不是明亮觉知，不是执持明亮，不是空性明亮，而是自性光明，被称为自性光明。烦恼的意
English
There are two types of generosity: the wind associated with effort, which resides in the body, and the wind unrelated to effort, which resides in the mind. Among these, the first has ten names of the nature of "La," existing in the form of a sphere, originating from the Guhyasamaja. There are five "La," namely: the life-sustaining wind, the fire-accompanying wind, the pervasive wind, the upward-moving wind, and the downward-moving wind. The first, the life-sustaining wind, is what holds the breath as it moves in and out. Although it can be controlled, controlling it does not lead to the realization of the true meaning. The pervasive wind is what causes the body to feel tactile sensations; it also cannot be controlled. Even if controlled, the true meaning is not realized. The fire-accompanying wind is what generates warmth in the body; controlling it does not lead to the realization of the true meaning. The upward-moving wind is what generates radiance and brilliance in the body; it cannot be controlled. Even if controlled, the true meaning is not realized. The downward-moving wind is what separates the essence and waste of food; it is not necessary for action. Even if controlled, the true meaning is not realized. These are the winds associated with effort. It is said, "Do not hold it according to the rules of this instruction." Here, the second, the mind that produces effort, is considered to be consciousness. Some say that this is a non-substantial existence. If so, is the non-substantiality determined? The answer is: the method itself is important, the instruction itself is important, this is acknowledged. Determining the wind that resides in "La," there are also two types: the completely purified wind and the completely afflicted wind. There are also two types: the afflicted mind, which is the container for generating habits, etc. So, for a non-substantial mind, a non-substantial wind resides within it, can this be controlled? The answer is: it can be controlled, through the instructions of the venerable guru. The symbol for this is: not closing or moving the doors of the senses. Through this, what kind of Dharmata will arise in the continuum? Recognizing the nature of mind as itself, and the essence of itself being self-luminous, in which no thoughts of the intellect remain, such a state will arise in the continuum. This state that arises in the continuum is called the completely pure nature of mind. It is not clear awareness, not holding clear, not emptiness clear, but naturally luminous, called self-luminous. The afflicted mind
Chinese
那么，具有活动能力的那部分，会转变为自知自明的状态。心中没有任何念头停留的状态，被称为心性无分别。具有储存习气的容器的那部分，会转变为安住于意义法性无分别的状态。这就是所有烦恼之风完全止息，被称为完全清净。被称为法性完全清净。因为不是心，所以称为心性。如何确信是心性呢？通过经文和口诀来确定。经文如吉祥时轮金刚续中所说：“因缘束缚功德故，三有不动不改变。”这里有二种有，即名言之有和所说之法性之有。名言之有是：上方天之有，下方龙之有，中间人之有。所说之法性之有是：有之有，如何有之有，非有之有。有之有，即不执着于世间的显现声响。如何有之有，即不执着于成为意识对象的这个。非有之有，即称为空性，因为没有任何深奥细微的意识边缘停留，所以连空性这个概念也不执着。不执着的那种自性光明，不会动摇，不会改变。通过口诀如何得知呢？在密咒的简短文字中说：“桑俄萨列瓦，无分别，无生。” 说了四种观看方式，即：“金刚顶上观，天之观法直视也，寂静则向下观，正确观法鼻尖也。”这里说的是正确的观看方式。通过向上收缩，给予控制风息的口诀就结束了。第二，对于心性不稳、戏论繁多的情况，给予安乐明点的口诀。安乐分为两种：存在有漏之身的安乐明点，和存在于无漏意识中的安乐明点。其中，第一种是存在于有漏之身的安乐明点：通过外在宝瓶灌顶揭示光明，通过内在秘密灌顶揭示无分别，通过智慧智慧灌顶揭示安乐，自己的身体具有方便，风息可以运用，并且