Chinese
仪轨修法完毕。 传承金刚桥的三门事业行为仪轨。 嗡 咕噜 德瓦 达吉尼。 金刚桥的成熟口诀，使未成熟者成熟的三门事业行为是： 也就是我，为了三界一切众生的利益，必须修法，从内心深处生起大悲心，精进修持。 之后，以身顶礼，以语念诵，以意安住于禅定。 其中，以身体之门顶礼是： 念诵三遍 嗡 班杂 萨玛扎 （藏文：ༀ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：嗡 वज्र समा जः，梵文罗马拟音：oṃ vajra samā jaḥ，汉语字面意思：嗡，金刚，萨玛扎），并交叉摇动串铃。 这样观想上师、本尊、空行母、圣众都降临到前方的虚空中。 之后，观想自己心间有一个五色的嗡字。 我合掌，观想光芒进入其中，手指的纹路都变成珍宝的装饰。 之后，举起双手，观想供养上师、本尊、圣众，并以头触地顶礼，观想身语意的光芒清净我的所有业障，变成黑乎乎的一片。 这样观想身体变得洁白，心也融入心性之中，并顶礼。 口中也这样念诵： 我向圆满正等觉佛陀，断证圆满，法界与智慧无二无别者，顶礼并皈依。 我向寂灭之法，十二部经典，八支圣道，真实不颠倒之义，顶礼并皈依。 我向安住于大地之上的圣僧，菩萨摩诃萨，不退转者，顶礼并皈依。 烦恼病所困者， 以法遣除痛苦， 将一切功德融入自相续， 我向三世上师顶礼。 融入无二光明的自性中，如对着镜子哈气一般，逐渐聚集，融入明点之中。 诸佛无别法界平等性， 我以恭敬供养，置于顶上。 迅速赐予二种成就者， 我向五部嘿汝嘎顶礼。 虚空的
English
The practice of the ritual is complete. The practice of the three doors of action of the Whispered Lineage Vajra Bridge is presented. Oṃ Guru Deva Ḍākinī. The instruction of the Vajra Bridge that ripens the unripe, the practice of the three doors of action is as follows: Furthermore, thinking that I must practice the Dharma for the benefit of all sentient beings of the three realms, I cultivate great compassion from the depths of my heart. Then, I prostrate with my body, recite with my speech, and abide in meditation with my mind. Among these, prostration through the door of the body is as follows: Recite three times Oṃ Vajra Samājaḥ (藏文：ༀ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：嗡 वज्र समा जः，梵文罗马拟音：oṃ vajra samā jaḥ，汉语字面意思：嗡，金刚，萨玛扎), and ring the bell in a crossed manner. By this, visualize that all the gurus, yidams, dakinis, and noble ones come into the sky in front of you. Then, visualize an Oṃ with five colors at your heart. Visualize that the light rays go into it while I am holding my palms together, and the lines of the fingers become a variegated mass of jewels. Then, by raising the hands, visualize offering to all the gurus, yidams, and noble ones, and visualize touching the feet with the head, and visualize that all the obscurations of the body, speech, and mind are purified by the light rays and become a dark, murky mass. By this, visualize that the body becomes white and the mind becomes mind itself, and prostrate. From the mouth, also recite these words: I prostrate and take refuge in the perfectly complete Buddha, the essence of abandonment and perfect wisdom, the indivisible sphere and wisdom. I prostrate and take refuge in the Dharma of transcendence of sorrow, the twelve branches of scripture, the eight branches of the noble path, the true and unerring meaning. I prostrate and take refuge in the noble Sangha, the Bodhisattvas, the great beings who dwell greatly on the great earth, the non-returning ones. To those who are afflicted by the disease of afflictions, Who dispel suffering with the Dharma, Who join all qualities to the continuum, I prostrate to the gurus of the three times. Having become the nature of non-dual light, like blowing on a mirror, gradually gather and merge into the bindu. Although all the Victorious Ones are inseparable and equal in the sphere, I worship and honor them, placing them on my head. Bestowing the two siddhis quickly, I prostrate to the five families of Herukas. The sky of
Chinese
身处何处亦无碍， 欲界驰骋幻化女。 慈爱如母作友伴， 内外空行众前敬礼。 三毒业力黑风令轮回止息， 从烦恼苦处生菩提苗芽。 为贪欲及邪见而行利生事， 于世尊天中之天前敬礼。 语和悦意宣说心髓是：圣观世音宝顶尊曾说，此乃总集三世一切善逝之心要。 思维以其法之自声，激励诸善逝之誓句，令其欢喜，并思维一切有情之罪障得以清净解脱。 以意和悦意安住于禅定是：迎请善逝上师、本尊、空行，化为光蕴，次第融入上师及本尊天众。 上师之明点融入本尊。思维本尊融入心间之吽字。吽字融入足弯。足弯融入阿字。阿字融入哈字。哈字融入月牙。月牙融入明点。思维彼明点位于眉间正前方之虚空。念诵嗡阿吽，思维明点从自身顶轮之脉阿瓦都帝融入下。 彼时，法性将于相续中显现。将禅修托付于主人。 汝自取之。阿ཐྎ。 上师曾言：所谓将禅修托付于主人，即是托付于智慧之境。 心之边际，纵极微细亦不存留。 修持心髓口耳传承金刚桥梁传承之最后口诀。 彼即是心性，非由佛所造作。未经矫饰，超乎思量，离能取所取之义，即是法身。离思离意。 言语道断，词句绝迹。如是安住于心之实义。以手未染能取所取之垢，故 敬礼。烦恼自性不住，以思惟了知心性即是佛，故无谬误。于今修持之时，不以分别念修持。 以意
English
Free from obstruction in any body, A great illusory woman who runs in desire. Not making friends in the manner of a loving sister, I prostrate to the assembly of outer and inner dakinis. Turning back from the black wind of the three poisons and karma, Generating the sprout of enlightenment from the place of suffering of afflictions. Performing the meaning of going for craving and views, I prostrate to the Bhagavan, the god of gods. Expressing the essence through the gate of speech and joy is: The noble Avalokiteshvara, the possessor of the supreme jewel, said that it is the essence that gathers the essence of the hearts of all the Sugatas of the three times. Think that by its own sound of Dharma, it stimulates and pleases the Sugatas' vows, and think that all sentient beings' sins and obscurations are purified and liberated. To abide in meditation through the gate of mind and joy is: Invite the Sugata Lama, Yidam, and Dakini, condense them into a form of light, and think that they gradually merge into the Lama and Yidam deities. The Lama's bindu merges into the Yidam. Think that the Yidam dissolves into the Hum at the heart. The Hum dissolves into the foot hook. The foot hook dissolves into the A. The A dissolves into the Ha. The Ha dissolves into the crescent moon. The crescent moon dissolves into the bindu. Think of that bindu as the sky directly in front of the eyebrow center. By saying Om Ah Hum, think that the bindu dissolves downwards from the root of your crown, the Avadhuti nadi. At that time, the nature of reality will arise in the continuum. Entrust the meditation to the owner. You take it yourself. Atha. The teacher said that entrusting the meditation to the owner means entrusting it to the state of wisdom. Not even the slightest edge of the mind remains. The essence of practice, the final instruction of the Oral Transmission Vajra Bridge lineage, is present. That very mind itself was not made by the Buddha. The meaning of uncorrected, beyond thought, and free from grasping is the Dharmakaya. It is free from thought and mind. Since it is beyond expression and free from verbal terms, such is the meaning of the mind in its natural state. Since the hand is not stained by the impurity of grasping, I prostrate. Since afflictions do not abide by their own nature, there is no mistake in recognizing the mind itself as the Buddha through thought. At the time of practicing now, there is no meditation with conceptual thought. With mind
Chinese
无为法也。 因认识到烦恼，从一开始烦恼的自性就不存在，所以法身本身是无垢的，犹如太阳的精髓。 清净的菩提心性， 自身安住于各自的法性之义，已开示。 以自性开示其义。 义分二：确定其义和到达其义。 确定其义有三：开启耳传口诀的巨大宝藏， 钉入无修之义的巨大木钉， 以及托付于无希冀无恐惧的法界。 耳传分二： 证悟者以手印在眼识的境界面前指示，获得解脱。 补特伽罗以口诀灌注于耳根中，获得解脱。 证悟者，为了持有佛陀的种姓。 是， 一般来说，在印度的国土上有九大洲： 东边是孟加拉， 南边是贝达， 西边是邬金， 北边是喀什米尔， 东南方是康布洲， 西南方是铜洲， 西北方是扎霍尔洲， 东北方是嘎玛茹洲， 中央是金刚座，共九个。 其中，金刚座的西边， 邬金的地区， 达那郭夏洲， 外大洋的岸边， 乌昙婆罗花的洲， 具有金柄的岩洞， 在黑云聚集的缝隙中， 大导师极喜金刚， 从空行母法界中， 为他们讲法并安住于彼。 某个时候，当太阳升起时，从无生之性中， 从出生的虚空之中， 以神变的方式，从胜妙法界中，智慧显现，金刚萨埵，显现为光明身，成为光明的身体， 显现为光明身，但并非可触之身。 在那个时候，薄伽梵吉祥金刚萨埵将手放在导师极喜金刚的头顶上，并以“阿哈霍”进行灌顶。 仅仅是观看就展现微笑，因此法身法界极喜金刚证悟了无二之义。 之后，导师妙吉祥友于刹那间证悟了法性之义，听闻了一生即可成佛之说，于是在一年的时间里，在充满艰难险阻的道路上，与各种凶猛的野兽
English
It is without characteristics. Because of recognizing afflictions, from the very beginning, the nature of afflictions does not exist, therefore the Dharmakaya itself is stainless, like the essence of the sun. The pure Bodhicitta nature, The meaning of the Dharma nature residing in each of itself has been shown. The meaning is shown by its very nature. There are two meanings: establishing the meaning and arriving at the meaning. There are three ways to establish the meaning: unleashing the great treasure of oral transmission, driving in the great peg of meaning without meditation, and entrusting to the sphere without hope or fear. There are two types of oral transmission: Vidyadhara indicates with gestures in the field of eye consciousness, and liberation is attained. The individual pours the oral instruction into the ear consciousness, and liberation is attained. Vidyadhara, in order to hold the lineage of the Buddhas. Generally, in the land of India, there are nine great continents: In the east is Bangala, in the south is Beta, in the west is Oddiyana, in the north is Kashmir, in the southeast is Khangbu Continent, in the southwest is Copper Continent, in the northwest is Zahor Continent, in the northeast is Kamaru Continent, and in the center is Vajrasana, making nine in total. Among them, to the west of Vajrasana, in the land of Oddiyana, on the island of Dhanakosha, on the shore of the outer great ocean, on the island of the Udumbara flower, in a cave with a golden handle, in the midst of gathering black clouds, the great teacher Garab Dorje, from the realm of the Dakini Dharma, was teaching the Dharma and residing there. At one time, when the tip of the sun was rising, from the state of no birth, from the empty sky of birth, miraculously, from the glorious realm, wisdom arose, Vajrasattva, manifested as a body of light, becoming a body of light, but not a tangible body. At that time, the Bhagavan glorious Vajrasattva placed his hand on the crown of the head of the teacher Garab Dorje and conferred empowerment with "Ah Ha Ho." Just by looking, he showed a smile, so the Dharmakaya realm Garab Dorje realized the meaning of non-duality. After that, the teacher Manjushrimitra realized the meaning of Dharma nature in an instant, and having heard that one could attain enlightenment in one lifetime, he endured various difficult practices for a year on dangerous paths with fierce wild animals.
English
Because there are unruly dakinis, the journey is far and takes a year. Having done that, he left. Then, upon meeting the master, the master said, "It is difficult to find me here, but Jampal Shenyen (Mañjuśrīmitra), you are very fortunate." Then, for a year, he circumambulated three times during the day and three times at night, prostrated to the deities, and requested the pith instructions for attaining enlightenment effortlessly, with little effort and great results. He prayed every month and stayed for a year. The master said nothing, and thinking that he would die again, he took out a knife from the skull and was about to cut his throat when the master said, "Jampal Shenyen (Mañjuśrīmitra), what do you want?" I requested the pith instructions for realizing the meaning of dharmata in an instant and attaining enlightenment in one lifetime. Then, he hinted with "Surya Yoni (सूर्य योनि, sūrya yoni, Sun Source)". He realized dharmata like the essence of the sun. Looking at the essence of the sun, he realized that there is no separation or union, no clarity or obscurity, in the three times of past, present, and future. Then, the master Jampal Shenyen (Mañjuśrīmitra), he went to the southern region of Gaya, to the island of Beta, to a garden with a network of trees with nine peaks. By the yaksha who dwells in the wilderness, to the city of Auspicious Qualities. Then, the master Shri Singha said, speaking about the Dharma in general is like talking about the qualities of brown sugar without having tasted it. And the meaning of realizing it oneself is like both talking about the qualities of brown sugar and tasting the flavor by eating it. Hearing that there is instant realization and enlightenment in one lifetime, he practiced various austerities for a year, going out from a hole in the ground, breaking through in six months. Having done that, he left. Then, meeting the master Jampal Shenyen (Mañjuśrīmitra), the master displayed miracles, a plow, seven swallows, a woman's left hand with five bracelets. He showed such things to Shri Singha. Then, for a year, three times during the day and three times at night, he offered mandalas, circumambulated, and prostrated. Every month, he offered one meaning of his request. Shri Singha, in the middle of the night, took out the Vajrasattva Mayajala and also hinted. Dust sweeping still occurred. Staying for a year, he said nothing, thinking that he would have to leave again, and not understanding those hints, he became tired and exhausted.