Chinese
然后，老师给了三个果实，吃了之后，之前的疾病也消失了。给予了菩提树成熟的果实三个。心想，去到面前后，老师说：“吉祥狮子，你想要什么？”我说：“我想要一个能在一瞬间领悟共同和自性之法的教导，从而在一生中成佛。”于是他用“阿瓦达拉”作为象征，表示法性不可分割。天空的虚空没有阻碍。像虚空一样领悟。之后，前往了神奇的金刚座之地，吉祥那烂陀寺。之后，君主赤松德赞从印度听到有能在一瞬间领悟共同和自性之法，从而在一生中成佛的人。于是派遣藏·列哲和毗卢遮那二人去迎请。他展示了难以言说的内容，列哲离开了。毗卢遮那心想，这个人似乎不能在一瞬间领悟法性的意义。首先，听闻的智慧只是声音。中间，思考的智慧是声音和意义的一半。最后，即使意义存在，国王也会惩罚我们，所以就留下了。我说我没听懂，然后又坐下了。之后，毗卢遮那对我说，我想要一个能在一瞬间领悟共同和自性之法，从而在此生证得菩提的教导。于是他用“桑达拉”作为象征，表示像镜子一样领悟法性。领悟到本质在任何地方都没有成立，任何因缘都会显现。从那以后，明咒师通过象征解脱。之后，通过神通前往了西藏。就这样，第一次的加持降临到了君主身上。之后，在嘉莫察瓦雪，降临到了嘉莫玉扎宁波身上。之后，在嘉莫察瓦荣，邦米帕姆贡波住在嘉莫达孜城堡。对一位八十五岁的老人，在眼睛的范围内展示了象征。将语言倾注到耳朵的官能中进行展示。他再次前往从康区寻找佛法的昂兰绛曲坚赞那里，用象征和眼睛的范围。用语言展示。语言在耳朵的官能中。他将扎昂三波带到了康区的瓦桑格扎。
English
Then, the teacher gave three fruits, and after eating them, the previous illnesses also disappeared. He gave three ripe fruits of the Bodhi tree. Thinking, after going before him, the teacher said, "Auspicious Lion, what do you want?" I said, "I want a teaching that can realize the common and self-nature of Dharma in an instant, thereby attaining Buddhahood in one lifetime." Then he used "Avadhara" as a symbol, indicating that Dharmata is indivisible. The sky's space is unobstructed. Realized like space. After that, he went to the miraculous Vajrasana, the auspicious Nalanda Monastery. After that, the sovereign Trisong Detsen heard from India that there was someone who could realize the common and self-nature of Dharma in an instant, thereby attaining Buddhahood in one lifetime. So he sent Tsang Legdrub and Vairochana to invite him. He showed the unspeakable things, and Legdrub left. Vairochana thought, this person does not seem to be able to realize the meaning of Dharmata in an instant. First, the wisdom of hearing is only sound. In the middle, the wisdom of thinking is half sound and meaning. Finally, even if the meaning exists, the king will punish us, so he stayed. I said I didn't understand, and then I sat down again. After that, Vairochana said to me, I want a teaching that can realize the common and self-nature of Dharma in an instant, thereby attaining enlightenment in this life. Then he used "Sandhara" as a symbol, indicating that Dharmata is realized like a mirror. Realized that essence is not established anywhere, and any condition will appear. From then on, the vidyadhara was liberated through symbols. After that, he went to Tibet through miraculous powers. Thus, the first blessing descended on the sovereign. After that, in Gyalmo Tsawa Shod, it descended on Gyalmo Yudra Nyingpo. After that, in Gyalmo Tsawa Rong, Pang Mipham Gonpo lived in Gyalmo Tagtse Castle. To an eighty-five-year-old man, he showed the symbol within the range of the eyes. He showed it by pouring language into the faculty of the ears. He went again to Nganlam Jangchub Gyaltsen, who had gone from Kham to seek the Dharma, with symbols and the range of the eyes. He showed it with language. Language in the faculty of the ears. He took Za-ngam-sum-po to Wa Seng-ge Drag in Kham.
Chinese
之后，一人无余成佛。传给仁钦益。他传给库久嘉瓦秋拉。他传给藏扬绛曲扎巴。去康地求了诀窍，在藏地的瑞沃切无余成佛。他传给娘协饶扎，老师娘协饶扎在藏地岗巴的普沃切修行。之后返回，住在藏地。传给巴。他传给拉卡普沃切的修行者益西绛曲。他又在普琼祖拉修行，据说有一个白人升天了。他传给喇嘛吉哲益西旺秋。他传给堪布努钦波。他传给努多吉。他的释迦比丘绛曲崩巴，这些人是通过个人诀窍解脱的。是这样传下来的。他传给四边的班琼云努绛曲达。无修有两种：给予破除表义的口诀，以及给予金刚句道之心钥匙。表义有两种：不住于无执之境，给予动执风之口诀；心性不稳，妄念纷繁，给予乐滴之口诀。风有两种：物质之气，风；以及觉性之风。其中，物质之气无法确定，觉性之风可以确定。觉性之风通过表象来显示，即根门不闭也不动。对此，可信的依据是，在《时轮金刚》中说：以业印束缚，功德力，身语意三不动摇，根门不闭也不动，以表象使觉性之风不动，心的流动就停止。它一停止，轮回中就没有取身者了。这是要诀中的甚深口诀。这样说。这是依靠甚深方便而证悟法身。对此，可信的依据是，在根本续《虚空大》中说：大智慧难以获得，依靠智慧方便才能成就。这样说的。依此耳传的观点，进入大乐道，显示珍宝幻化之镜。这样说的。还有，用那个口诀，眼睛不动，直视前方，微微地看。这样，所有的分别念都会断绝。眼睛不动，脉就不动。脉不动，风就不动。
English
After that, one person attained Buddhahood without remainder. It was transmitted to Rinchen Yik. He transmitted it to Khu-gyur Salwa Chok. He transmitted it to Tsang Nyang Jangchub Drakpa. Having gone to Kham and requested the key instructions, he attained Buddhahood without remainder at the great mountain of Tsang. He transmitted it to Nyang Sherab Drak, the teacher Nyang Sherab Drak went to Pukpo Che in Tsang Nakangba to practice. Afterwards, he returned and stayed in Tsang. It was transmitted to Pa. He transmitted the meditation of Lakha Pukpo Che to Yeshe Jangchub. He also meditated at Pukchung Zurra, and it is said that a white man went into the sky. He gave it to Lama Kye Tshe Yeshe Wangchuk. He gave it to Khenpo Nguchenpo. He gave it to Ngu Dorje. His Shakya bhikshu Jangchub Bumpa, these ones were liberated through personal key instructions. It was given in this way. He gave it to the young monk Zhonnu Jangchub Dak of the four borders. There are two types of non-meditation: giving the key instruction that unravels the meaning of symbols, and giving the vajra word path, the mind's key. There are two aspects to the meaning of symbols: Not abiding in the state of non-grasping, giving the key instruction of the wind of grasping at movement; the nature of mind is unstable, with great proliferation, giving the key instruction of the blissful drop. There are two types of wind: the wind of matter, wind; and the wind of awareness. Among these, the wind of matter cannot be determined, the wind of awareness can be determined. The wind of awareness is shown through symbols, which is that the sense gates are neither closed nor moved. Also, a trustworthy quote is, from the Kalachakra: "Bound by the karma mudra, by the power of qualities, body, speech, and mind do not move. By the symbol that the sense gates are neither closed nor moved, the wind of awareness does not move, the movement of mind ceases. When it ceases, there is no one to take a body in samsara." This is the profound key instruction of the essential point. Thus it is said. This is realizing the Dharmakaya by relying on profound methods. Also, a trustworthy quote is, from the root tantra, the Great Sky: "Great wisdom is difficult to find, it is accomplished by relying on skillful means." Thus it is said. According to the view of this oral transmission, by entering the path of great bliss, the precious illusory mirror is shown. Thus it is said. Also, with that key instruction, the eyes should not move, but should look straight ahead, gazing slightly. In this way, all conceptual thoughts will be cut off. If the eyes do not move, the channels do not move. If the channels do not move, the wind does not move.
Chinese
行动。风不流动，心的活动停止，不造作。关于以后不再受生的口诀也应在此运用。这是通过口诀产生信心的。现在是经部所说的：圆满具足真实教言的佛陀，将颈、眼、耳尖放下，看树木多少，行走时心中没有迷惑。这样说了。那时，因为没有关闭感官之门，所以是明晰的象征。因为眼睛不闭合，所以外在显现清晰。因为微细的风没有动摇，所以是动摇的无分别的象征。没有思考。还有，那时稍微收紧下门是快乐的象征。快乐有有漏和无漏。无漏通过象征来表示：稍微收紧下门，关闭大小便之门，稍微向上提。从头顶到脚底，产生感觉不到身体存在的快乐。这也是慈氏所请问的《般若波罗蜜多经》中所说的无漏大乐。金刚语道有二：无所依而觉性自解脱，以及远离缘起的显现自清净。其中无所依是：心性空性如虚空般，不依赖于任何事物。远离缘起是：对外境没有产生分别念。无有希望和恐惧有二：离思离言的胜妙禅定，于如是性中入灭。因为这样说，所以其中离思离言是：在指示象征的时候，不能通过思考来修习。不作意，所以是禅定之胜妙。如是性是：从离思离言的禅定状态中成佛。过去、现在、未来的一切佛陀也都是这样成佛的。意义确定有三：灌顶自然圆满，不依赖于修习善法。身自然成就，从善恶中解脱。意义统一而证悟，超越分别念。灌顶自然圆满是：身体指示象征，所以外在宝瓶灌顶圆满。无分别念生起，所以内在灌顶圆满。生起快乐，所以秘密灌顶圆满。听到口诀，所以语言金刚上师灌顶圆满。这些灌顶融入心性，所以王位宝瓶总集灌顶圆满，那时就不需要依赖善法了。巴奥。萨。
English
Act. When the wind does not move, the movement of the mind ceases, and no action is taken. The instruction on how to avoid rebirth later should also be applied here. This is having faith through the oral instructions. Now, as stated in the Sutra: The Buddha who has perfectly completed the true teachings, lowers the neck, eyes, and ear tips, looks at the trees and walks without confusion in his mind. So it is said. At that time, because the doors of the senses are not closed, it is a sign of clarity. Because the eyes are not closed, the external appearance is clear. Because the subtle wind does not move, it is a sign of non-conceptualization. There is no thinking. Also, at that time, slightly tightening the lower gate is a sign of bliss. Bliss is with outflows and without outflows. The indication of the outflowless is: slightly tightening the lower gate, closing the doors of urination and defecation, and slightly lifting upwards. From the crown of the head to the soles of the feet, a bliss arises in which the body is not felt. This is also the great bliss without outflows mentioned in the chapter requested by Maitreya in the Perfection of Wisdom Sutra. There are two aspects to the Vajra word path: the spontaneous liberation of awareness without support, and the self-purification of appearances free from conditions. The absence of support is: the nature of mind, emptiness, like the sky, does not rely on anything. Being free from conditions is: no conceptualization arises towards external objects. There are two aspects to being without hope and fear: the supreme samadhi beyond thought and expression, and passing into nirvana in suchness. Because it is said, therefore, being beyond thought and expression is: at the time of indicating the symbol, it cannot be cultivated through thinking. Not focusing on it, therefore it is the supreme of samadhi. Suchness is: from the state of samadhi that is beyond thought and expression, one becomes a Buddha. All the Buddhas of the three times also become Buddhas in this way. There are three aspects to settling the meaning: empowerment is naturally complete, so there is no need to rely on the practice of virtuous Dharma. The body is naturally accomplished, so it is liberated from good and evil. The meaning is realized as one, so it transcends conceptual thought. Empowerment being naturally complete is: the body indicates the symbol, so the external vase empowerment is complete. Non-conceptualization arises, so the inner empowerment is complete. Bliss arises, so the secret empowerment is complete. Hearing the oral instructions, so the word Vajra master empowerment is complete. These empowerments merge into the nature of mind, so the royal throne vase total empowerment is complete, and at that time there is no need to rely on virtuous Dharma. Ba Ao. Sa.
Chinese
三身自性者：心性无离故，自性为法身。法身生智慧故，自性为报身。以智慧行利他事，故自性为化身。若能通达一义，则一切法之终归于法身，故于其他乘之思辨，至此善恶由心生，故从善恶二者解脱。心不趣入也。由此通达其义。此乃胜王之宝训，具缘者不费力而解脱。此乃金刚之殊胜道，与佛地相合。耳传金刚桥传承末端之口诀，此是否为斯邦弥旁贡布之语，请详察。语也。我贝若扎纳般者，以大圆满传承末端之，耳传开显密意故，愿得大手印成就。圆满矣。堪布索南沃，从大部头之手抄本传承中，抄写者绛曲崩。善哉！善哉！善哉！ 顶礼！圣妙传承。 咕噜 拿摩！未颠倒证悟之智慧，安住于离戏虚空清净之状态中，顶礼三世诸上师及本尊，任运成就大乐身。于此，圣者仁波切之语光，从面门之痣中，如日月虚空清净般发出光芒，令五毒显现为智慧。此乃阐明诀窍之小册子。于此，圣者仁波切云：耳传金刚桥有八种诀窍。其中，不共之诀窍有两种，稀有之诀窍有三种，以四种姿势安住之开示为四，应从上师处听闻。其中，不共之口诀，于口头严守。云云，随即阐明。观察自身之征兆，若出现死亡之征兆则欺骗为二。开示迁识为三。执持显现之方式为四。其中，观察死亡之征兆者：若梵天之线断则死。若空行母之表示音消失则死。若智慧之光彩消失则死。若水木之城堡灯光消失则死。于清净之虚空中，背对太阳而视，若无头则死。若手足等肢体不全，则为恶兆。若出现彼等死亡之征兆，则不应修迁识。