English
That which arises in the lineage (of wisdom), and the signs of the time of essential wisdom, and the four key signs that have not fully arrived, that is the function of habits, etc. That which has arrived is completely purified. The mind-wind transforms into the six consciousnesses, that is the fundamental way of transformation. Among them, the channels are the tongue and nose connected to the right channel Roma. The left channel Kyangma is connected to the ears, and the central channel Vadhuti is connected to the eyes. The tangible sensations of the six consciousnesses are divided from those three channels into twenty-one thousand six hundred subtle channels. There are five times, which are the five chakras. Relying on the signs, the position is transferred by the signs of the key points. There is no dualistic grasping in the position transfer. Thus it is said. The transformation of the brother emanation is twenty-one thousand six hundred. Seven hundred and seventy-five are known as the wisdom wind. Twenty-eight thousand two hundred and twenty-five are the root of the brother channel, which is the mind, transformed into the emanation body. From the Guhyagarbha Tantra and the Kalachakra Tantra. In the Vajra Bridge instructions, there are five bodies, five chakras, five families, five wisdoms, five colors, and five elements. The scripture also says: Possessing the nature of the five Buddhas, is the lord of the all-pervading five wisdoms. At the time of experiencing the meaning indicated by the signs, what is to be abandoned is twenty-one thousand six hundred afflictions. What is to be subdued is the twelve bhumis. Manifesting different structures of the body, one can manifest a hundred kotis. At that time, one can manifest a hundred kotis of emanation bodies, accomplishing the ten extraordinary birthplaces, namely, entering the earth, not drowning in water, not being burned by fire, walking in the sky, possessing the five clairvoyances, and these will definitely happen. A tha. This is the instruction of the quiet wind, requested by Sam Vajrakirti, recorded in the listening record, but no exemplar was found. Among them is the scripture of the Yoga of Four Times. Namo Guru. Explaining the scripture of the Yoga of Four Times: I pray that the great Vajradhara masters, and all the Buddhas and Bodhisattvas and all the noble ones abiding in the ten directions, bless me. My name is so-and-so, from this time on.
Chinese
因此，直到证得菩提果位之间，每年四个季度中的初三，为了净化不清净之处，我将完全倾向于大海沐浴之加持。为了成熟未成熟者，我将完全致力于三门之业行。为了解脱未解脱者，我将完全倾向于上师加持之禅修方法。为了使解脱达到究竟，我将追随、学习、修持、证悟精要智慧之金刚气，以及四时瑜伽。我将完全倾向于此。这是方法。这是最殊胜的。应念诵三遍。 第四部分是口诀教导，分为外、内、密三个方面。首先是外口诀教导部分。《小桥合集一座法》在此。顶礼于无误、无造作、超思、无言之状态。供赞。最初立誓宣说。从清净的菩提心性开始。宣说其自性之义。于基皈依。于道生起菩提心。成熟未成熟者。成熟者解脱之精要智慧气。如何不遮蔽根门。不，心不摇动。摇动。下气稍微收摄。舌尖不依赖于任何地方。明。无分别。乐。无二。庸常之识。本元。清新。安住于此，反复观之即是见。不隐藏于此，是禅修之语。散乱是禅修。此为助伴是行。此为显现是果。明与唯识相合。无分别与中观相合。乐与密咒相合。无二与大手印相合。那么，它没有果吗？有。明是化身。自性。无分别是法身。自性。乐与宗派和门相合吗？有。是报身。自性。无二是自性，安住于自相续中。是其自身之身。在无二之时，连“有分别”这个词的细微心念或细微言语也不存在，因此大圆满是事物本性的实相，即秘密身自性。
English
Therefore, until reaching the state of enlightenment, on the third day of the first month of each of the four seasons of the year, in order to purify the impure, I will completely turn towards the empowerment of ocean-like bathing. In order to ripen the unripened, I will completely engage in the activities of the three doors. In order to liberate the unliberated, I will completely turn towards the guru's blessing of meditation methods. In order to bring liberation to its ultimate conclusion, I will follow, learn, practice, and accomplish the essence of wisdom's vajra wind, and the yoga of the four times. I will completely turn towards this. This is the method. This is the most supreme. Should be recited three times. Fourthly, regarding the instructions of the oral teachings, there are three aspects: outer, inner, and secret. Firstly, regarding the outer oral teachings, the "Condensed Small Bridge, One Session Practice" is present here. I prostrate to the state of unerroneous, unfabricated, beyond thought, and inexpressible. Offering praise. Initially, vowing to teach. Starting from the pure nature of bodhicitta. Explaining the meaning of its own essence. Taking refuge in the ground. Generating bodhicitta on the path. Ripening the unripened. The essence of wisdom wind that liberates the ripened. How to not block the sense gates. No, the mind does not waver. Wavering. Slightly drawing in the lower wind. The tip of the tongue not relying on anything. Clear. Non-conceptual. Blissful. Non-dual. Ordinary consciousness. Innate. Fresh. Looking at that freely, again and again, is the view. Not hiding that, it is said to be meditation. Distraction is meditation. That which becomes a friend is action. That which becomes manifest is the result. Clarity is in accordance with Cittamatra. Non-conceptuality is in accordance with Madhyamaka. Bliss is in accordance with Secret Mantra. Non-duality is in accordance with Mahamudra. Then, is there no result? There is. Clarity is the Nirmanakaya. Own nature. Non-conceptuality is the Dharmakaya. Own nature. Is bliss in accordance with tenets and doors? There is. Is the Sambhogakaya. Own nature. Non-duality is essence, abiding in one's own continuum as own nature. Is its own body. At the time of non-duality, even the subtle thought or subtle word of "there is duality" does not exist, therefore Dzogchen is the reality of the nature of things, that is, the secret body's own nature.
English
Instructions on La: A Single Section of the Small Bridge. (ATHA) The Small Bridge has two types of writings: common and special. Two types: common and special. The common one is to take refuge in the Three Jewels with reverence through the three doors of body, speech, and mind, along with instructions. The special one is to integrate bliss and clarity into one's own continuum through the guru's signs and verbal instructions, which is Buddha (बुद्ध, buddha). The signs and verbal instructions are Dharma. The arising of that in the continuum is Sangha. Thus, the Three Jewels are complete in one's own continuum. Two types: common and special. The common one is to generate bodhicitta with the promise of non-separation, with the intention of benefiting sentient beings, along with rituals, desiring to obtain signs. The special one is that through the guru's signs and verbal instructions, bliss, clarity, and non-conceptuality arise in one's own continuum, which is ultimate bodhicitta or special bodhicitta. Through this, one attains the Dharmakaya for oneself, and for the sake of others, the two Rupakayas arise naturally or spontaneously. The outer empowerment causes self-awareness to arise as self-luminous. The secret empowerment causes non-conceptuality to arise. The wisdom-jnana empowerment causes bliss to arise. The precious word empowerment causes indivisibility to arise in the continuum; if it arises, even if the empowerment ritual is not complete, the meaning is complete. If it does not arise in the continuum, even if the empowerment ritual is complete, the meaning is not complete. Does this mean the samaya has been broken? Has it been thoroughly determined? Can the mind, which is insubstantial, and the prana, which is insubstantial, abide in one place and be held together? It is possible because it is indicated and taught through the signs and verbal instructions of the holy guru, thereby realizing it. The signs themselves are clearer than the texts themselves. How does clarity arise in the continuum? Self-awareness and self-luminosity arise. Non-conceptuality, the meaning of dharmata, arises as something in which no thoughts remain in the mind. Undefiled bliss blazes without abandoning the body. These, although different in essence, are inseparable in meaning, and although different in words, they arise in the continuum without differentiating in meaning. Experience and realization are differences in naming. Naming ordinary awareness as view, meditation, and action, the view is confident, which is Zhi-ne Dharma Bodhi (འཛེང་དྷརྨ་བོ་དྷི). Naming non-conceptuality as naturalness, which is meditation, neither focused nor distracted. Naming bliss as enjoyment, which is action, appearances without grasping, naming indivisibility as relaxation. In the wisdom of neither permanence nor annihilation.
Chinese
没有堕落就是见。 曾·达摩菩提如是说。 在空明大乐的体验中， 没有昏沉掉举就是修。 在平凡的自然行为中， 没有安排造作就是行。 在轮回涅槃无二的证悟中， 没有希望和恐惧就是果。 那就是果，原始清净法界解脱。 ༈ 首先，求法不错误非常重要。 其次，以虔诚的恭敬心获得上师的欢心非常重要。 其次，在不明白之前提问疑惑非常重要。 其次，对口诀生起信心非常重要。 其次，之后守护誓言非常重要。 其次，总而言之，生起精进心而修持非常重要。 然后，不把佛法当商品出售非常重要。 曾·达摩菩提说了重要的口诀。 阿特。 修习自性之人的贪嗔之语和念诵应断除。 简短的桥梁释义。 顶礼于超思绝言之境界。 耳传金刚桥梁的特殊口诀，这个单座法有三个要点：开头、正文和结尾。 开头有两个：无误地念诵供养，以及一开始就立誓。 正文有三个：确定意义，达到意义，以及意义在体验中显现之时。 第一点有三个：确定基础、皈依、道、心、成熟、灌顶、解脱；通过四种象征，四种根门，确定智慧之气；以及四种显现方式，如“在相续中显现”。 达到意义有三个：四种“平凡体验”确定证悟；反复观见，确定见；确定修；以及显示通过光明，唯心等确定边。 意义在体验中显现的有三个：三个“座光明化身”，蒙的果位，三身自性显现；不作分别，的果位，法身自性显现；以及更甚者，智慧深邃而细微，达的果位，阿底秘密身自性显现。 结尾的意义：显示以意义圆满的口诀。 小桥单座法的简释完毕。这个小桥有三十二个要点，因此也被称为三十二法门。
English
Absence of falling is the view. Thus spoke Dzeng Dharma Bodhi. In the experience of emptiness, clarity, and great bliss, absence of dullness and agitation is meditation. In ordinary, natural behavior, absence of arrangement and fabrication is conduct. In the realization of samsara and nirvana as non-dual, absence of hope and fear is the result. That is called the result, primordial purity, liberation in the expanse. ༈ First, it is very important not to be mistaken in seeking the Dharma. Then, it is very important to capture the guru's heart with devotion and respect. Then, it is very important to ask questions about doubts until you understand. Then, it is very important to have faith in the instructions. Then, it is very important to subsequently keep the vows. Then, it is very important to cultivate diligence and meditate, summarizing all of these. Then, it is very important not to sell the Dharma for wealth. Dzeng Dharma Bodhi spoke the essential instructions. Atha. A person who meditates on the essence should abandon talk and recitations of attachment and aversion. The Condensed Meaning of the Small Bridge. Homage to the state beyond thought and expression. This single-session instruction on the special qualities of the Ear-transmitted Vajra Bridge has three points: the beginning, the main body, and the conclusion. The beginning has two parts: reciting the offering without error, and making a commitment from the beginning to teach. The main body has three parts: establishing the meaning, arriving at the meaning, and the time when the meaning arises in experience. The first has three parts: establishing the ground, refuge, path, mind, maturation, empowerment, and liberation; establishing the winds of wisdom through the four symbols, the four sense gates; and showing the way they arise, such as "clarity in the continuum." Arriving at the meaning has three parts: the four "ordinary experiences" establish realization; looking again and again at the view establishes the view; establishing meditation; and showing that the limit is established through clarity, mind-only, etc. There are three parts to the meaning arising in experience: the three "session clear nirmanakaya," the result of Mong, the spontaneous arising of the three kayas; without making distinctions, the result of Gyi, the spontaneous arising of the svabhavikakaya; and furthermore, the wisdom is deep and subtle, the result of Dag, the spontaneous arising of the Ati secret kaya. The meaning of the conclusion: showing the instructions of the face of completion with meaning. The condensed meaning of the Small Bridge single session is complete. This Small Bridge has thirty-two points, so it is also called the thirty-two Dharma sections.