English
The nature of the three bodies: Because the nature of mind is inseparable, its nature is the Dharmakaya. Because wisdom arises in the Dharmakaya, its nature is the Sambhogakaya. Because it performs the benefit of others through wisdom, its nature is the Nirmanakaya. Understanding one meaning, the end of all dharmas reaches the Dharmakaya, so the deliberation of other vehicles, at that time, good and evil are born from the mind, so it is liberated from both good and evil. The mind does not enter. By this, the meaning is settled. This is the precious method of kings, the fortunate ones are liberated without effort. This is the supreme Vajra path, it unites with the Buddha ground. This final instruction of the oral transmission Vajra Bridge lineage, examine whether this is the speech of Pang Mipham Gonpo. It is speech. I, Vairochana, may I attain the great seal accomplishment through the oral transmission that reveals the meaning of the final Great Perfection lineage. It is complete. Khen Sonam O, written by Jangchub Bum from the lineage of the great book's manuscript. Excellent! Excellent! Excellent! Homage! The sacred oral transmission. Guru Namo! With the wisdom of unerring realization, abiding in the state of purity, free from elaboration, I prostrate to the gurus of the three times and the yidam deities, the spontaneously accomplished great bliss body. Here, the rays of speech of the holy precious one, from the mole on the face, like the sun, moon, and sky, pure light emanates, causing the five poisons to appear and arise as wisdom. This is a small text clarifying the instructions. Here, the holy precious one said: The oral transmission Vajra Bridge has eight instructions. Among them, there are two uncommon instructions, three wondrous instructions, and four instructions on how to abide in four postures, which should be heard from the guru. Among them, the uncommon oral instructions are kept secret in the mouth. It is said, and then explained. Examining the signs in oneself, and if death signs appear, then deceiving is two. Showing transference is three. Holding the way of appearance is four. Among them, examining the signs of death: If the thread of Brahma is cut, one will die. If the signal sound of the dakini disappears, one will die. If the radiance of wisdom disappears, one will die. If the light of the water-wood castle disappears, one will die. If one looks at the sun with one's back to it in the pure sky, and there is no head, one will die. If the limbs such as hands and feet are incomplete, it is a bad omen. If those signs of death appear, one should not practice transference.
English
Death ransom ritual. The method for performing the death ransom ritual is as follows: Pour nectar saliva into the palm of the left hand and visualize it as actual nectar. Then recite this mantra seven times over it: Tadyatha. Gate gate pāragate pārasaṃgate bodhi svāhā. After reciting, lick it with the tongue and swallow it, thereby increasing lifespan, and it is very important to keep the Victorious Mother in mind. Then, observe the signs of death again. Even if this does not reverse the situation, perform the death ransom ritual. Do this three times. If it still cannot be reversed, then perform transference of consciousness (transference). There are also three types of transference: transferring consciousness to the Sambhogakaya (enjoyment body) based on special dependent arising, transferring consciousness to the Nirmanakaya (emanation body), and transferring consciousness to the realm of Dharmata (the nature of reality) based on special methods. The first of these involves carving a piece of unscarred, curved wood into a peg. Then, write the seed syllables of the six realms on it: A (ཨཿ, अ, a, A), Na Ri (ནྲྀ, नृ, nṛ, Man), Su (སུ, सु, su, Good), Tri (ཏྲི, त्रि, tri, Three), Pre (པྲེ་, प्रे, pre, Love), Du (དུ, दु, du, Two). Then, place it upright next to your pillow and observe it. If someone else is transferring consciousness, it is said that the peg should be placed in front of a statue of the Buddha as a pillow. The second is to place a butter lamp on the top of a tree, place relics of the Tathagata (Thus Gone One) on top of the butter lamp, insert it into the left nostril, and guide (the consciousness) into the heart of Samantabhadra (All Good), the lama says. The third is to sit on a cushion, sit with the body in an upright posture, place the hands in meditative equipoise, then use the wind of awareness and wisdom to insert (the consciousness) into the central channel (duti), gradually straighten the body upwards, and have a friend hold you from behind. Use the wind of awareness and wisdom to push the downward-moving wind upwards, guide it into the central channel, and then release it through the Brahma aperture at the crown of the head, the lama says. This is also done when death is certain, and it is called the transference of wisdom, and also the transference of Dharmata. The right is method, the left is wisdom. It is best if the signs of the time and the three are all present. This is called transferring consciousness to the inconceivable, unborn Dharmakaya (Dharma body) at the time of the end of life, this is what Je Rinpoche (Tsongkhapa) said. There are two ways to utilize appearances: during the day, transforming various appearances into the path, and at night, placing what is to be known into a vase. Among these, during the day, these various appearances of the eye faculty and so on that appear in this way, these various things that appear in this way do not cease. No matter what appears, for all the grasping and the grasped thoughts, the reality of the nature of mind itself, this non-abiding, non-discriminating nature, because it is not dualistic, therefore, with the wisdom of the purity of Dharmata, with a single decisive cut, transform appearances into the path, (the master) says.
Chinese
将窍诀放入知识的瓶中，智慧的自性不依附于任何所依，心性实物本来的状态是安乐、明朗、无分别、不可分割的状态中安住，这样说过。并且在躺下和起身时，念诵空行母秘密的四个字。四个字是“哈日尼萨”，念诵七遍或两遍，这是圣者亲口所说。这两者是在加行道时需要了解的意义。 稀有窍诀有三种，以介绍的方式：无论何处，空性的心地上，由佛和众生二者。那是显空不二，没有先后，因此不愿分离。这是显现而无自性，或者本体是空性，或者不了解显现和空性的区别。上师将空性展示为粗糙的空壳，弟子认为那是空性。因此，说对所有善行等空性没有损害而享用。口中说着纯粹的空性，说空性本来就增长，对所有罪恶和不善行毫不顾忌，做世间的八法等事。说是空性，而能取所取反而更加增长，这就是原因。 此外，金刚桥梁的宗派的实相没有道可修，那个实相也要证悟如实之体性。不依赖善法而介绍，就像水中的月亮一样显现。虽然在水中显现，但寻找却找不到。介绍水中的月亮，就像水月一样显现。即使是强壮的人去寻找也找不到。同样，心性像水月一样清晰，再寻找也找不到，所以是空性。仅仅是空性时就清晰，清晰的那个时候就是空性。那是觉性和空性无二而住，远离勤作，那个叫做加行道空性，上师这样说。 此外，经文中说： 这是金刚乘的殊胜道，有缘者不费力气就能解脱，解脱是自生，不是从他而生。 这样说过。 成佛的空性是，将那个自性以三种方式介绍。 普贤王如来的自性是，普贤王如来的自性，觉性空性无别的自性，如是法界和智慧无别，是名称的异名。 如此这般，相信没有地道可修
English
The instruction of putting the essential points into the vase of knowledge: The essence of awareness does not rely on any basis. The natural state of mind itself is said to rest in a state of bliss, clarity, non-conceptuality, and indivisibility. Furthermore, it is said that when lying down and getting up, one should pronounce the four secret syllables of the Dakini. The four syllables are "ha ri ni sa," which should be repeated seven or two times, as spoken by the holy ones. These two are the meanings to be understood during the stage of joining. Furthermore, the three aspects of wondrous instructions are in the manner of introduction: Wherever the basis of mind is emptiness, it is by both Buddhas and sentient beings. That is non-duality of appearance and emptiness, without going before or after, therefore it is not desirable to separate. This is either appearance without inherent existence, or the essence itself is emptiness, or without understanding the distinction between appearance and emptiness. The teacher shows emptiness as a coarse husk. The student thinks it is emptiness. Therefore, they say that it does not harm the emptiness of all virtues and so on, and they enjoy it. While saying pure emptiness from the mouth, they say that emptiness is originally increasing, and they do not hesitate to do all sins and non-virtues, and they do the eight worldly dharmas and so on. Saying it is emptiness, but the grasping and the grasped increase again, that is the reason. Moreover, in the tradition of the Vajra Bridge, there is no path to traverse the nature of reality, and that nature is also to accomplish the essence of suchness. Introducing it without relying on virtuous dharmas appears like the moon in water. Although it appears in the water, it cannot be found when searched for. Introducing the moon in water is like the moon in water appearing. Even if a strong person searches for it, they cannot find it. Similarly, the nature of mind is clear like the moon in water. Again, it is empty because it cannot be found when searched for. It is clear only when it is empty. It is empty from the moment it is clear. That is, awareness and emptiness abide in non-duality, and that which is free from effort is called the emptiness of the path of joining, so the lama says. Furthermore, it is said in the scripture: This is the supreme path of Vajra, the fortunate are liberated without effort, liberation is self-born, not from others. Thus it is said. The emptiness of becoming a Buddha is, introducing that very nature in three ways. The suchness of Samantabhadra is, the suchness of Samantabhadra, the suchness of indivisible awareness and emptiness, likewise, the indivisibility of the sphere and wisdom, is a synonym of names. In this way, believe that there is no ground or path to traverse.
Chinese
这是窍诀。在有修和无修二者之中，不是有修的规矩。那是因为觉性的风体验着不失去的自性智慧。而且，上师说，在佛的地上，智慧被认为是不会中断的。圣者说，智慧有两种，即道之智慧和本初智慧，上师是这样认为的。所谓的道之智慧，指的是十一地普光地，是会中断的。经中也说，《心经》里说：无道，无智。所谓的本初智慧，是不会中断的。经中也说，《摄颂》里说：无智则无功德增长，无菩提。犹如大海般的佛法也不存在。就是这个意思。实际上，所谓的成佛之空性，不是像断灭空一样，而是因为没有了想要断灭的对境，没有了执着于相，实际上指的是认识自心之义，上师是这么说的。指示四印的坐姿。圣者仁波切说，对于将上师视为佛的人，要如其所是地，陈设力所能及的供品和资具。在那时，发起无上菩提心，也要观修上师。也如是说：无修立定意义之大橛。因此，据说没有能修和无修的相。那么，如何请示呢？从无执的处所出发。给予执着风的口诀。这样说，自心不稳，戏论大。给予安乐明点的口诀。这样说，必须认识风。其中有两种，不执着于物质的风，执着于觉性的风。它住在哪里呢？据说在心里。据说那是进入拙火的时候。什么时候呢？据说是在气息从左鼻孔流动的时候。像这样，也是依靠四印的坐姿，从不遮挡也不动摇诸根门而产生的。而且，在修持的时候，就像这样。首先，身心的要点清晰。中间，四印的调整。最后，昏沉和散乱。首先，身体的要点清晰，就是去除身体的不适，要做柔软的垫子，不喜欢坐在太阳下，食物大小适中。