Chinese
显现唯一本面，显现唯一本体。后得中也再三显现。之后，进入时，所有显现和事物都显现为本尊。其中，所有大的和粗的事物都看见为大的和粗的本尊，所有小的和细的事物都看见为小的和细的本尊。它长久住留，然后逐渐消失。此时，了悟所取无自性。之后，看见报身刹土是，后得中，所有虚空都充满本尊。此时，平息疾病等，所有祈愿都能成就。此时，了悟能取无自性。对于这些征相的出现与不出现，不应欢喜或不欢喜。之后，在后得中，显现第二种体验，多种体验成为一体，显现空性的体验。其中，外面的六境了悟为空性，变成空性。经中也说：色即是空等等。里面的五种心变成空性，贪欲等五种了悟为空性，变成空性。经中说：贪欲空性等等。譬如雪落在海中。那时，显现五种神通：天眼通，看见地下、地上、地上方三种。天耳通，听见地下、地上方、地上三种众生，乃至虱子的声音。他心通，知道心中所想。知晓转生和死亡，知晓他人何时死亡，何时离去，如何死亡，死后转生何处。神变通，身体像木棉一样轻盈，像老鼠一样钻入地下，能在空中飞行，在水中不沉没地行走，能将身体变化成多种形象。经中也说，在《现观庄严论》中：能在空中飞行，像鸟一样。在水中不沉没，像地上的老鼠一样。钻入地下，像水中的鱼一样。从上方燃烧火焰，从下方涌出水流，能将一个化为多个，能将多个收摄为一个。这样说。之后，显现第三种体验，离戏如虚空的体验。不依赖二取，没有等持和后得。心安住于法性。
English
The one face appears, the one essence appears. In the post-meditation, it appears again and again. Then, when entering, all appearances and things appear as deities. Among them, all large and coarse things are seen as large and coarse deities, and all small and subtle things are seen as small and subtle deities. It stays for a long time, and then gradually disappears. At this time, one realizes that the grasped object is without inherent existence. Then, seeing the Sambhogakaya pure land is, in the post-meditation, all space is filled with deities. At this time, pacifying diseases and so on, all prayers are fulfilled. At this time, one realizes that the grasper is without inherent existence. One should not be happy or unhappy about the appearance or non-appearance of these signs. Then, in the post-meditation, the second experience appears, many experiences become one, and the experience of emptiness appears. Among them, the six external objects are realized as emptiness, and become emptiness. The sutra also says: Form is emptiness, and so on. The five internal minds become emptiness, and the five, such as desire, are realized as emptiness, and become emptiness. The sutra says: Desire is emptiness, and so on. It is like snow falling into the sea. At that time, five kinds of clairvoyance appear: the clairvoyance of the divine eye, seeing the three kinds of underground, above ground, and above the ground. The clairvoyance of the divine ear, hearing the voices of beings in the underground, above the ground, and above the ground, even the sound of a louse. Knowing the minds of others, knowing what is moving in the mind. Knowing transmigration and death, knowing when others will die, when they will leave, how they will die, and where they will be reborn after death. The clairvoyance of miraculous powers, the body is as light as cotton, burrowing into the ground like a mouse, being able to fly in the sky, walking in water without sinking, being able to transform the body into many forms. The sutra also says, in the Ornament of Clear Realization: Being able to fly in the sky, like a bird. Not sinking in water, like a mouse on the ground. Burrowing into the ground, like a fish in the water. Blazing fire from above, and water gushing from below, being able to transform one into many, and being able to gather many into one. It is said like this. Then, the third experience appears, the experience of non-elaboration like the sky. Without relying on the two signs, there is no equipoise and post-meditation. The mind rests in the nature of reality.
Chinese
譬如晴空旭日升，心性解脱二执边。口耳传承金刚桥之实修引导，禅修之文字明灯宝炬。静法菩提（འཛིང་དྷརྨ་བྷོ་དྷི）授予邬拉班杂桑悉地吉日底（སློབ་དཔོན་འོ་ལ་བཛྲ་སཾ་སིདྡྷི་ཀིརྟི་）。彼授予静觉贤（སློབ་དཔོན་འཛིང་ཇོ་སྲས་）。彼授予观自在智（གཟིགས་ཡེ་ཤེས་དབང་པོ་）。彼授予吉祥鲁巴钦波（དཔལ་ལྡན་རུ་པ་ཆེན་པོ་）。彼授予鲁敦蒋白旺秋（རུ་སྟོན་འཇམ་པའི་དབང་ཕྱུག་）。彼授予郭让巴绛曲崩（གོ་རམ་པ་བྱང་ཆུབ་འབུམ་）。彼授予四边巴勋努绛曲（མཐའ་བཞི་པ་གཞོན་ནུ་བྱང་ཆུབ་）。阿特（ཨཐྎ）。吉祥（༈）。禅修引导次第第十五，与经续窍诀不相违。顶礼 गुरु（古鲁）。此所宣说之红引导中，第一，开示令不生者生起之方便；第二，开示令生起者稳固之方便；第三，若生起沉掉与掉举之过患，开示遣除之方便；第四，如是修持，开示三种体验如何生起之方式；第五，如是无过患而修持，若寿命短促则无法成就，故开示如何依仗食精而修持四种持明；第六，未成就之前死亡，有堕恶趣之虞，故以守护与驱逐之方便，遮止恶趣之门；第七，开示通往天界解脱之道；第八，纵然长寿，若身体有疾病，心有痛苦，则无法禅修，故以获得 हेरुक（黑汝嘎）殊胜成就之方便，开示令二者不生起；第九，为了在外四大上练习力量，获得灭尽定之成就；第十，虽已获得灭尽疾病与痛苦之自在，若无食物资财则无法存活，故开示依仗三空行母而成就共同成就；第十一，纵然有食物资财可以存活，若有中断之内外障碍生起，故开示依仗三空行母而示现降伏事业；此传承之士夫皆是身躯无余而逝，然于汉地禅修时间短促，若未无余而逝，则开示观察死亡之相；第十二，开示观察死亡之相；第十三，相已生起后，开示延缓死亡；第十四，若未能延缓，则开示进行颇瓦；如是颇瓦后，中有之显现生起是可能的，故开示中有之窍诀
English
Like the sun rising in the clear sky, the nature of mind is liberated from the extremes of dualistic grasping. The precious lamp illuminating the practice instructions for meditation, a written guide to the Whispered Lineage Vajra Bridge. Dzing Dharma Bodhi gave it to Master Ola Vajra Samsiddhi Kirti. He gave it to Master Dzing Jo Son. He gave it to Zik Yeshe Wangpo. He gave it to Palden Rupa Chenpo. He gave it to Ru Ton Jampai Wangchuk. He gave it to Gorampa Jangchub Bum. He gave it to Tashiwa Zhonnu Jangchub. Atha. Swasti. The fifteenth meditation instruction sequence, which does not contradict the tantras, agamas, and pith instructions, is presented. Namo Guru. In this instruction shown as the Red Teaching: First, the method of causing the unborn to be born is shown. Second, the method of stabilizing what is born is shown. Third, if sinking or excitement occurs, the method of removing the fault is shown. Fourth, having practiced in this way, the way in which the three kinds of experiences arise is shown. Fifth, if one meditates without such faults, but life is short, one will not succeed, so it is shown how to rely on essence extraction to practice the four Vidyadharas of Life. Sixth, if one dies before achieving that, there is a risk of being born in the lower realms, so by means of protection and expulsion, the door to the lower realms is blocked. Seventh, the path to higher realms and liberation is shown. Eighth, even if one lives long, if there is sickness in the body and suffering in the mind, one will not be able to meditate, so by means of obtaining the siddhi of supreme Heruka, it is shown that these two will not occur. Ninth, in order to train in the outer great elements, the siddhi of the samadhi of cessation is obtained. Tenth, even if one has obtained power over the cessation of sickness and suffering, if one does not live on food and wealth, it is shown that one relies on the three Dakinis to accomplish common siddhis. Eleventh, even if one lives on food and wealth, if enemies and obstacles arise in between, it is shown that one relies on the three Dakinis to show the activity of subjugation. Although the lineage of this is entirely those who have passed away without remainder, if one meditates for a short time in China and does not pass away without remainder, then the examination of the signs of death is shown. Twelfth, the examination of the signs of death is shown. Thirteenth, having arisen, it is shown to avert death. Fourteenth, if one does not avert it, it is shown to perform transference. Having transferred in this way, the appearance of the bardo is possible, so the pith instructions of the bardo are shown.
Chinese
第十五页。 འཛིང་ཡབ་སྲས་的教诲。 འོ་ལའི་བནྡེ་请求后，གོ་བ་རི་པ་的意修本尊赐予了我。 殊胜口耳传承金刚桥之禅修引导，盛装于འོ་ལ་ཇོ་སྲས་的精华封印禅修之器中。 顶礼上师黑汝嘎，以及诸护法空行，依圣者之言，如实记录。 瑜伽士应恭敬上师，以加持成熟自相续，获得教诲，不喜世间俗务，欲令自他一切有情安立于无上菩提之基，于适意寂静处安住。 其中，首先是不生而生之要诀：禅带折叠后拉直，长一肘零四指。禅垫的尺寸也一样。 坐姿方面，早上脸朝西。左膝着地，右膝竖起，禅带绕于膝上。禅垫左侧的角边，双手握住。 晚上脸朝东。右膝着地，左膝竖起，禅带绕于膝上。禅垫看右侧的角边。 中午因时机不合，故不开示禅修。 其次，使生起者稳固之要诀：需以二种表示来修持，即时表示和要诀表示。 时表示的禅修方式，因于上师加持之时开示，故此次不作开示。 那么，在那里开示，若要讲述，又是如何呢？ 《根本续》中说：“知晓时之表示后，完全通达要诀表示后，不住于二通达。” 其中，时表示是风息入于阿瓦都提（梵文：Avadhūti）脉之时。 阿瓦都提有五种，即头顶梵穴之阿瓦都提，喉间受用之阿瓦都提，心间智慧之阿瓦都提，脐间化身之阿瓦都提，密处大乐之阿瓦都提，共有五种，入于任何一处皆可，其征象是气息从左鼻孔出入。 彼时以四种要诀表示来修持，首先是明晰之要诀表示：不遮止诸根，那也
English
Page fifteen. The teachings of 'Dzing yab-sras. After 'O-la'i Bande requested, Go-ba ri-pa's heart-essence deity was granted to me. The practice of the meditation guidance of the precious oral transmission Vajra Bridge, residing in the vessel of the essence seal meditation of 'O-la Jo-sras. I prostrate with great reverence to the Lama Heruka and all the Dharma protectors and Dakinis, and write without error according to the words of the holy ones. The yogi should respect the Lama, mature his mind-stream through blessings, receive the teachings, dislike worldly affairs, and wish to establish himself and all sentient beings in the basis of unsurpassed enlightenment, residing in a suitable and secluded place. Among them, the first key point is to make the unborn born: the meditation string is folded and stretched to one cubit and four fingers. The size of the meditation support is also the same. As for the sitting posture, in the morning, face west. Lower the left knee to the ground, raise the right knee, and wrap the meditation string around the knee. Hold the meditation support with both hands from the corner edge on the left side. In the evening, face east. Lower the right knee to the ground, raise the left knee, and wrap the meditation string around the knee. Look at the corner edge on the right side of the meditation support. It is said that meditation should not be done at noon because the timing is not right. Secondly, the key point to stabilize what has arisen: it should be practiced through two symbols, namely the time symbol and the key point symbol. The method of meditating on the time symbol is not shown here because it is shown at the time of the Lama's blessing. So, if it is shown there, what would it be like to explain it? In the Root Tantra, it is said: "Having known the time symbol, having completely mastered the key point symbol, not abiding in the two mastered." Among them, the time symbol is the time when the wind enters the Avadhuti (梵文：Avadhūti) channel. There are five Avadhutis, namely the Avadhuti of the crown of the head, the Avadhuti of enjoyment in the throat, the Avadhuti of wisdom in the heart, the Avadhuti of manifestation in the navel, and the Avadhuti of great bliss in the secret place, there are five in total, it does not matter which one it enters, the sign of which is that the breath flows from the left nostril. At that time, practice with the four key point symbols, the first of which is the key point symbol of clarity: without blocking the senses, that is also
Chinese
眼睛注视着鼻尖前方大约一指高的地方，不抑制感官。这样在相续中会生起什么呢？会生起心性自明自显的一种状态。这也有有念和无念两种，这是无念的明。如果给它命名，就叫做明。第二，不分别的要诀的表示是：不移动感官，眼珠不摇动、不动，安住在“策”上。这样从相续中会生起什么呢？会生起心性自明自显、清明澄澈，心中什么念头也不流动的状态。这叫做明上空性增盛。第三，安乐的要诀的表示是：不抑制也不移动感官，下风自然而然地控制住。眼球自然而然地闭合。稍微提一下下风，也要提一下。这样会生起一种身体似乎不存在的安乐。第四，不可分的表示是：舌尖不接触任何地方。虽然这在前后已经说过，但在修习的时候，稍微提一下下风，舌尖不接触任何地方，感官的门不抑制也不移动地安住。这样，安乐、明、不分别，不可分，甚至不住于不可分之边的状态，会在相续中生起。其中，明的要诀的表示是不抑制感官。不分别的要诀的表示是不移动感官。安乐的要诀的表示是控制下风。不可分的要诀的表示是舌尖不接触任何地方。其中，第一个要诀的表示会生起一种明，那是无念的明，是自然而然的明。是心性自明自显。那叫做光明。第二个要诀的表示是分别念的流动中断，心中什么也不流动，什么也不分别，会生起一种无念的状态。那叫做不分别。不分别就是自己的心清净。是上师所开示的法性完全清净。那叫做明上空性增盛。第三个要诀的表示是身心分离，会生起一种似乎不存在的安乐。那叫做无漏的安乐。那叫做空性的体性显现为安乐。